Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as a technical commentary on the Guhyasamāja Tantra, functioning as a sūtra-class discourse that aims to resolve ambiguities through word-by-word analysis, the resolution of objections, and the clarification of connections. The text argues that the path to enlightenment involves the synthesis of method and wisdom, identifying the nature of mind as the essence of suchness. It commits the reader to a rigorous system of Vajrayāna practice, integrating meditative equipoise, the visualization of complex mandalas, and the performance of specific consecration rituals. The author emphasizes the necessity of precise adherence to the samaya (sacred bond) and the transformation of ordinary sensory experience—such as the six sense bases and the four elements—into divine manifestations. By mapping the internal meditative process onto the external structure of the tantric mandala, the text provides a roadmap for the practitioner to transition from the approach stage to the attainment of supreme siddhi, ultimately dissolving dualistic afflictions into non-dual wisdom.
Provenance
About this text
A commentary on the Guhyasamāja Tantra, the Kusumāñjaliguhyasamājanibandhanāma belongs to the classical Tibetan tradition. It is attributed to the Indian author Ratnākaraśānti. The work was translated into Tibetan by Jetahandu Śāntibhadra and zhu chen gyi lo tsa ba chen po ’gos lhas btsas, and is preserved in the Tengyur, volume ཏི, within the collection of the Guhyasamāja and Related Tantras. In its opening, the text identifies itself as a sūtra-class discourse intended to demonstrate profound meaning through word-by-word analysis, the clarification of connections, and the resolution of objections. It argues that the nature of mind is the essence of suchness, identifying the synthesis of method and wisdom—specifically calm abiding and insight—as central to its framework. A scholar or serious reader consults this 485-page volume today to examine how the author employs the principles of the Vyākhyāyukti to explain the meaning of the tantra and to understand the philosophical relationship between the becomer and the process of becoming.
Sanskrit title
Kusumāñjaliguhyasamājanibandhanāma
Indian author
Ratnākaraśānti
Tibetan translators
Jetahandu Śāntibhadra, zhu chen gyi lo tsa ba chen po ’gos lhas btsas
Cite thisAnuvāda, “Explanations Connected to the Guhyasamāja Tantra called “A Handful of Flowers”” (Toh 1851), machine draft, 2026.https://naxiai.com/tibetan/works/toh1851
Summary & commentary
Significance
The work is significant for its detailed integration of philosophical ground and ritual application within the Guhyasamāja tradition. It demonstrates how abstract concepts of suchness are operationalized through specific visualizations and mantras. For the modern reader, it provides a primary example of the Indo-Tibetan method of hermeneutics applied to tantric literature.
Structure
Passages
Section
Description
1-12
Introduction and Philosophical Ground
Establishes the purpose of the work, defines the nature of the Vajrayāna, and discusses the relationship between suchness, calm abiding, and special insight.
31-120
Ritual and Visualization
Details the nature of the three bodies, specific consecration mantras, and the visualization of the heart-center of Vairocana.
120-239
Conduct and the Approach Stage
Explains the definition of mudrā and samaya, the role of the six bodhisattvas as sense bases, and the stages of the approach (sevā) including near-attainment.
269-353
Mandala Components and Deities
Analyzes the symbolic meaning of specific deities, the arrangement of the mandala, the role of wrathful deities, and the final destruction of afflictions.
Themes
Non-duality of Method and Wisdom (3-12)
Samaya and Sacred Bond (120, 299, 328, 347, 351)
Transformation of the Senses and Elements (150, 209)
Visualization and Mandala Architecture (61, 90, 111, 348, 350)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaExplanations Connected to the Guhyasamāja Tantra called “A Handful of Flowers”·
In the language of India: Kusumāñjaliguhyasamājavyākhyānanibandha-nāma. In the language of Tibet: Gsang ba 'dus pa'i bshad sbyar snyim pa'i me tog ces bya ba. Homage to the Blessed One, Mañjuśrī Kumārabhūta, the Lord of Speech!
Pervading like space, the very body of the supreme primordial glory, from whom the Victors arise like planets and stars in the east and west—may you protect us!
To the Vajradhara who is said to possess the two bodies whose nature is primordial wisdom, and from whom the supreme bodies of the Munis, radiant like the sun and moon, emerge—homage to him!
Who is able to teach the meaning of the Guhyasamāja, that ocean of jewels in the manner of spiritual accomplishments? Yet, from the supple branches of devotion to it, this explanatory commentary is a "Flower in the Hand."
Regarding this great discourse consisting of eighteen chapters, which is called the Guhyasamāja Yoga Tantra: how is it the Guhyasamāja? How is it a Yoga Tantra? What is the purpose of the person [who practices it]? What is the primary purpose to be expressed? What is the method that accords with the purpose and is capable of being practiced here? And what is the relationship of purpose between these? As it is said in the Pramāṇavārttika:
"The relationship, the concordant method, and the purpose of the person—these are the speech to be examined. Other than these, there is nothing to be examined."
Furthermore, among the twelve branches of the excellent speech, which one is this?
Since this work briefly demonstrates the profound meaning, it is a sūtra (discourse) class. If one asks: what is its purpose? What is its summarized meaning? What are the word-by-word meanings, the connections, and the responses to objections? It should be stated that, as it is said in the Vyākhyāyukti (The Reasoning for Explanation):
"Those who explain the meaning of a sūtra should describe it together with its purpose, its summarized meaning, its word-by-word meanings, its connections, and its responses to objections."
To this, it is said: The secrets of all the tathāgatas are threefold: the secret of body, the secret of speech, and the secret of mind. That in which these secrets are gathered and assembled is the Guhyasamāja (Gathering of Secrets), the Blessed One Vajradhara, because he is the very basis upon which they depend. To summarize: the secret of body refers to the Blessed One Vairocana and so forth; the secret of speech refers to Locanā and so forth; and the secret of mind refers to Yamāntaka and so forth. The text that expresses this Guhyasamāja is also designated by that name through metaphorical application, just as the Sītā-haraṇa (The Abduction of Sītā) is called a kāvya (poem). As it will be explained:
"The three aspects of body, speech, and mind
Are taught as the 'Secrets.'
'All Buddhas' is explained
As the assembly and gathering."
The union of insight and method is the application, which is yoga. Because it has approached [the goal], it is "method" (upāya), which is the engagement of the mind. That itself is the characteristic of the entity.
This is because it has become the very essence of suchness (tattva). Furthermore, since there is no "becoming" apart from the "becomer," it is the nature of mind itself. That very method is also calm abiding (śamatha), the person, and wisdom (jñāna). Wisdom that is without intrinsic nature is insight (prajñā), because it is an exalted cognition. Here, even the absence of intrinsic nature is called "insight," because the knower and the object of knowledge are indivisible. Because it sees suchness in its particularity, it is special insight (vipaśyanā); because it has become blissful, it is not mere joy, but is also insight, knowledge, and the object of knowledge. The non-duality of those two, method and insight, is the application, which is yoga (yoga). "Tantra" (tantra) means a continuum; it consists of the causal continuum, the resultant continuum, and the method continuum. Among these, the classification of the spiritual families (gotra) is the causal continuum. The classification of the Great Vajradhara, which arises as the result from the classification of the spiritual families, is the resultant continuum. The conditions such as mantra, mudrā, and maṇḍala, which are for the sake of accomplishing the result from the cause, are the method continuum. A tantra in which yoga is the primary focus is a Yoga Tantra. Because it teaches that very [yoga], the text is also called by that name. As it is said:
"The union of insight and method
Is explained as 'yoga.'
That which is non-existent is insight,
And method is the characteristic of existence.
A continuum is known as 'tantra';
That continuum is of three types:
The basis, and likewise the nature, and..."
"It is distinguished as that which is not to be abandoned; the nature is the cause to be purified, and likewise, the non-abandonable is the fruit. The ground is called the method; this is the summary of the meaning of the three continua." Thus it will be explained.
Because this Guhyasamāja is a yoga tantra, its primary purpose, which is common to other yoga tantras, is the phala-tantra (the tantra of the fruit). Its uncommon purpose is as follows: because the fruit is accomplished in the manner of the Guhyasamāja from this very Guhyasamāja tantra, the Blessed One Vajradhara—who does not abide in existence or peace—is the great bliss of liberation that masters all unsurpassed, inexhaustible, and undecaying phenomena. Therefore, since this is the supreme goal of the person, it is the primary purpose.
Although that [fruit] is not distinct in itself, it is conventionally designated as distinct through the divisions of method. In that regard, the method called Guhyasamāja is superior to all other methods because it brings about the attainment of the state of Great Vajradhara in a state of extreme bliss and extreme swiftness. Therefore, the fruit attained by that method, also called Guhyasamāja, is explained as being the supreme among all fruits. The causal continuum (hetu-tantra) and the method continuum (upāya-tantra) are the methods that accord with that purpose; through hearing them, and...
It is possible to practice by means of the characteristics of intention and so forth, and because the purpose is accomplished by practicing with those. The method, moreover, is the very gathering of the secrets exactly as they abide. As for the connection, it is the mutual assistance preceded by dependence in order to condense the words and sentences into a single meaning; this will be explained by such passages as, "The fifth and the ninth, the seventeenth and the thirteenth," and so on, which will be taught later. The purpose has already been stated. The summarized meaning should also be understood from the very explanation of the connection. The word-by-word meaning, the transitions, and the responses to objections will also be explained according to their respective contexts. In this way, because he is an attendant of the Tathāgata, he has perfectly gathered all that was heard without exception, and because he is renowned in the world as the supreme holder of what has been heard, the one who compiles the Śrāvaka Piṭaka is the noble Ānanda. Likewise, the compiler of the Bodhisattva Piṭaka is the Blessed One Vajrapāṇi. This is because he is empowered to protect the form bodies and the collection of the Dharma of the Tathāgatas of the Fortunate Aeon, because the entrustment of the teaching appears in sūtras such as the Vajrapāṇy-abhiṣeka, and because in the seventeenth chapter, he who is taught as "Vajradharma" and "King of the Lord of Dharma" is also taught to be Vajrapāṇi himself.
The Vajrayāna is the Vajradharma and the Lord of Vajradharma; because it was entrusted to him, it is so called. Therefore, when the entire Bodhisattva Piṭaka was compiled by a single Bodhisattva, one should understand this to be the greatness of the compiler, the teacher, and the very nature of the Dharma, and not otherwise. The Blessed One also said, "O monks, you should compile the Dharma by saying, 'Thus have I heard at one time.'" Consequently, the compiler Vajrapāṇi spoke the words "Thus have I heard" and so forth. Furthermore, since the Teacher himself, having attained manifest and complete enlightenment, taught the Dharmas, and [the compiler] compiled them after hearing them from the Teacher, the word "heard" indicates the compiler. The meaning is: "This was heard; it is not something I have realized through my own direct intuition." Since a transmission from one person to another is not something to be placed in absolute faith, the phrase "I" is used to indicate that it was heard directly. The meaning is: "I myself heard it from the Teacher; I am not teaching it after having heard it from another, or from someone other than him." Even if it was heard directly, one would not be a perfect compiler if one lacked the memory of all the aspects, or if there were additions and omissions; therefore, the word "thus" is used to indicate its perfect accuracy. [It refers to] the letters, the words, and...
By these very words, in this very sequence of the introduction, the occasion, and so forth, I have heard and compiled [the teaching] exactly as it is; it is not that I heard it in one way and compiled it in another, nor is there any fault of negligence such as forgetting or adding [extraneous material]. This is the meaning. In this way, one should understand that the words "Thus have I heard" (evam mayā śrutam) and the phrases concerning the introduction, the occasion, the summary of the sūtra, and so forth, were authorized by the Blessed One. Therefore, the introduction consists of the Blessed One residing at a place appropriate to the teaching at a certain time, together with a suitable assembly of followers and so on. This is expressed by the words "at one time" (ekasmin samaye) and so forth, which should be connected as: "At one time, the Blessed One was residing." "Time" (samaya) refers to a specific period. Regarding the term "Blessed One" (bhagavān), the six perfections such as sovereignty and so forth are the "fortune" (bhaga); as it is said: "Sovereignty, beautiful form, glory, fame, wisdom, and the perfection of diligence—one who possesses these six is called 'Bhagavān'." Because he possesses this fortune, he is the Blessed One. Thus, sovereignty is the state of not being under the power of others. This is the perfection of the Blessed One, because he has abandoned all obscurations along with their habitual tendencies. Because he possesses the wisdom that is unimpeded at all times and in all aspects regarding all objects of knowledge, he possesses the perfection of wisdom.
Because he is the very basis of all qualities, his excellent renown resounds throughout the cardinal and intermediate directions. Because he is to be taught by those who desire mundane and supramundane excellence, he possesses excellent glory. Because he possesses a body adorned with the peerless major and minor marks, he possesses excellent form. Because he never turns back from the activity of benefiting all sentient beings in every way, he possesses excellent diligence.
Who is the Blessed One here? At that time, he is the Great Vajradhara, renowned as the Teacher, the Blessed One Śākyamuni. "Abiding" means he remains. The term "abiding" also applies to meditative equipoise; the Buddha, the Blessed One, is always in meditative equipoise. Therefore, when this is applied to the Blessed One, it demonstrates the four modes of a Buddha’s abiding, while the remaining [qualities] are to be applied as appropriate. In that regard, whatever activity of the Buddhas' body there may be is their abiding in physical conduct. Whatever activity of their speech there may be is their abiding in teaching the Dharma. Whatever activity of their mind there may be—whether entering into meditative absorption or being naturally in meditative equipoise—is their abiding in meditative concentration. [And] looking upon sentient beings with the Buddha-eye...
The mental activity of the Blessed One that gathers the gods together is called "abiding in internal meditative equipoise." If one asks where he abides, it is for that reason that the phrase "of all the Tathāgatas" and so forth is stated. Because they realize and know phenomena exactly as they are, or because they teach them accordingly, they are called "Tathāgatas," which refers to the Buddhas. This is because "gata" (gone) has the meaning of "knowing," or because, according to the rules of etymology, the suffix "-ga" is applied to "tathā." The essence of the body, speech, and mind of all those Tathāgatas is ultimate emptiness. For that very reason, it is like the triangular space, as it is said: "By means of the divisions of body, speech, and mind, one should meditate on the triangle." The Vajra Consort is the ten types of awareness. Their bhaga is the lotus. That itself is the essence; it is not a woman. If one asks what it is, it is that very essence distinguished by the specific parts of the limbs, such as the breasts and the face, because it is said: "That which is non-substantial is insight." Since it is the essence of the body, speech, and mind of all the Tathāgatas and is also the bhaga of the Vajra Consort, it is so called; this is the meaning of the "mudrā of the source of phenomena" (dharmodayā). The Blessed One abiding there means that he is within the celestial mansion contained inside the source of phenomena.
For example, the phrase "a wealthy person residing in a city" means "in a magnificent mansion belonging to the city." Why did he reside there? It is to lead those who possess the fortune [to hear the teaching], in order to demonstrate that "the Guhyasamāja shall be explained." With whom did he reside? The text states "bodhisattva mahāsattvas." "Bodhi" (enlightenment) refers to unsurpassed, perfectly complete enlightenment, because it is the supreme realization. "Sattva" (being) refers to the intention; here, it is the mental aspiration to attain that [enlightenment]. Since these possess bodhi and sattva, they are "bodhisattvas." As for "mahāsattvas," since these possess a great sattva, they are "mahāsattvas," because they possess the very intention to lead all sentient beings beyond suffering. The application of the meaning of the instrumental case is the third [case], meaning "together with them." How many were there? The text states "inexpressible even by the inexpressible." This means that the limit of their number is inexpressible, and their characteristics are also inexpressible, because it is impossible to demonstrate them by saying "there are just this many." The meaning is that it is impossible to say, "Those who are inexpressible and those inexpressible numbers are just this many." Thus, in order to illustrate those who are beyond counting by means of an analogy:
Regarding the phrase "in a buddha-field" and so forth: as many world systems as there are, a single buddha appears in them all at one time; that is a "buddha-field," which is a great trichiliocosm world system. This consists of a billion sets of four continents, suns, moons, Mount Merus, gods of the desire realm, and Brahma worlds. Thus, a thousand sets of four continents and so forth constitute a "first-order thousand" world system. A thousand of those first-order thousands constitute a "second-order intermediate" world system. A thousand of those second-order thousands constitute a "great trichiliocosm" world system, which perishes and forms simultaneously. As it is said:
"A thousand sets of four continents, suns and moons,
Mount Merus, gods of the desire realm,
And Brahma worlds is held to be a first-order thousand.
A thousand of those is a second-order intermediate world system.
A thousand of those is a great trichiliocosm,
Which perishes and forms simultaneously."
A buddha-field consists of one hundred billion Mount Merus; the number of atoms in those is the same as the number [of bodhisattvas]. In order to demonstrate the distinctions of those who were previously taught without distinction, it says: "the bodhisattva mahāsattva Samayavajra," and so forth.
Here, the male and female deities are calm abiding and special insight. Therefore, suchness together with calm abiding, and the authentic wisdom that takes its aspect, are special insight. For that reason, the suchness of the Great Vehicle is twofold: suchness and authentic wisdom. Because that suchness is an inexhaustible jewel, it is the vajra; therefore, the deities of the definitive ultimate are the vajras. Because everything is obtained from this, it is the samaya. Because it is both the samaya and the vajra, it is the Samayavajra, Samantabhadra. The body is the ground; because the earth itself is the ground, it is the body, Kṣitigarbha. The speech is Vajrapāṇi, because it upholds the dharmas. The mind is Ākāśagarbha, because it possesses the jewel of the mind. The meditative absorption is Lokeśvara, because it stabilizes the mind. Because it triumphs over obscurations, it is the Victor, Sarvanīvaraṇaviṣkambhin. Because they share common characteristics with the earth and so forth, the earth and the other elements are Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā. They are in that order because they apprehend mind-only, because they gather the exhaustion of duality, because they experience equality, because they ripen through meditation, and because they protect everywhere. Space is the fifth element. That itself is Vajradhara.
Furthermore, the deities of the maṇḍala who possess the forms of males and females are the coemergent awareness (sahaja-vijñāna) and the union of the insight of emptiness and primordial wisdom (jñāna). Their individual specification as particular deities is due to the distinctions of their applications. As it is said: "The six, such as Samayavajra and so forth, and the five aspects, such as earth and so forth." Therefore, it is logical to say that the four wrathful deities are also indicated by either four lines or a single line. This is because they are taught in the context of the stable [maṇḍala], meditative concentration, and the painted maṇḍala. Because they are of that nature, the term "form" and so forth is used here to refer to all of those, such as the peerless Buddha-body, the abodes, and the forms of infinite enjoyments. These are also the six offering goddesses; however, because they are described here in the manner of bodhisattvas, the goddesses are also given names using masculine gender markers. The phrase "and so forth" indicates that these are the primary ones, and they are primary because they are always present in my maṇḍala, as they are the very essence of the maṇḍala. The wrathful maṇḍala is not permanent, as it is to be meditated upon only occasionally for the purpose of protection or for the purpose of cessation. Therefore, the six such as Rāgarāja and so forth are not mentioned here. There is no fixed rule regarding the lord of the maṇḍala.
At times, he alone is the principal of the maṇḍala; this is the context for the term "the Blessed One" (bhagavān). In that case, since the bodhisattvas are those to be trained, they are not secret. Therefore, after demonstrating that they dwell together, the fact that they dwell together with the Tathāgatas—the ones who perform the training—is what is to be kept secret. For this reason, the phrase "the Tathāgatas" and so forth is mentioned later. They are explained and shown to be equal to the expanse of space (dharmadhātu); the meaning is that they are found in numbers that completely fill it. Because they cannot be moved by afflictions or conceptual thoughts, he is Akṣobhya; this is because his essential nature is the wisdom of various aspects of purity. Because he embodies the bodies of the Buddhas of the three times, he is Vairocana. The jewel of the generation of the mind of equality, which is the equality of the three secrets of the Buddhas of the three times, is the wisdom of equality; this is because all purposes are accomplished from it. Because he possesses the characteristic of the crest-jewel of that very [wisdom], he is Ratnaśrī. Because he is the cause of immeasurable appearances of discerning wisdom arising from that jewel, he is Amitābha; the meaning is "immeasurable light." Because he makes the various activities for the sake of others effective, he is Amoghasiddhi; the meaning is "accomplishing the effective purpose." The phrase "and so forth" indicates that these are the primary ones.
The five themselves are the maṇḍala deities. The phrase "in this way" demonstrates the equality with the expanse of space. The phrase "for example" means "to make perfectly clear." "A sesame pod" refers to a pod of sesame seeds; just as it is completely filled and densely packed with sesame seeds, so too did all the tathāgatas appear to completely fill the entire expanse of space. This means they appeared everywhere; thus, the meaning is that they were seen by the disciples who had realized [the truth] throughout all world systems.
If the tathāgatas fill space without any intervening gaps, where would there be room for so many bodhisattvas or for sentient beings? If one asks, "How is it that they are seen now, or from where and where they come?"—the power of mastery exercised by those buddhas and bodhisattvas is inconceivable. Because the Teacher is extraordinary, infinite buddhas and bodhisattvas, along with infinite mudrās of the source of phenomena (dharmodaya), are seen clearly within a single [expanse] without any crowding of disciples. Therefore, for those who possess great learning, there is nothing at all to be considered a marvel in this.
Thus, that much alone is the introduction (nidāna) of the tantra, while everything else constitutes the body of the tantra. In that regard, the first chapter is the tantra arising from the method.
The Blessed One taught the Guhyasamāja, the supreme arising from skillful means. As it is said:
"The glorious self of all buddhas,
The abode of the great Vajradhara,
The source of the skillful means of all buddhas—
That itself is the dharmatā of phenomena."
This will be explained further. From the second chapter through the sixteenth, these constitute the tantra of skillful means. In this regard, there are four types of skillful means: approach (sevā), near-attainment (upasādhana), attainment (sādhana), and great attainment (mahāsādhana). Among these, the four chapters of the "Joyful" (Nandaka) section constitute great attainment, because they are what teach that very [attainment]. The four chapters of the "Perfect Age" (Kṛtayuga) section constitute attainment. The four chapters of the "Two-Aged" (Dvāpara) section constitute near-attainment. The four chapters of the "Three-Aged" (Tretā) section constitute approach.
As it was also said by the Tathāgatas:
"The fifth, the ninth,
The tenth, the seventh, and the thirteenth—
These taught by the buddhas and bodhisattvas
Are the great attainment.
The fourth and the sixteenth,
The eighth and likewise the twelfth—
These are the master’s general activities,
And the accomplishments, observances, and vows.
The sixth and the second,
The tenth and the fourteenth—
These are the fierce conduct, passion,
And the vows of near-attainment.
The seventh and the third,
The tenth, the first, and the fifteenth—
These are the fields of accomplishment, the signs,
And the vows of approach and attainment."
Thus it was spoken by the Tathāgatas below.
Here, "great accomplishment" (sādhana) means "great practice" (mahāsādhana). That which was spoken at the end of the fourth verse, "the vow of accomplishment," should be understood as occurring at the end of the second verse. "Ten and seven" means the seventeenth; "six" means the sixth; "ten and one" means the eleventh; and "ten and five" means the fifteenth. These seventeen chapters were spoken by Bodhivajra in the Root Tantra. The eighteenth chapter is the Explanatory Tantra (uttaratantra) spoken by all the Tathāgatas, which clarifies the hidden words and meanings of the Root Tantra. Therefore, in this context, each method is summarized by four chapters: four sets of four chapters correspond to the four methods, and the first [set] is that which arises from the method. These seventeen [chapters] include both the method and that which arises from the method, while the eighteenth clarifies that very [point]. Thus, since these eighteen chapters summarize the method and that which arises from the method, along with the clarification, this tantra constitutes the connection and the summarized meaning of the chapters. In that regard, because it is the primary subject, the topic of the first chapter is that which arises from the method, and as a secondary consequence, the practice and the great accomplishment are also taught. Thus, here, the Guhya-samāja of all the Blessed Tathāgatas is that which arises from the method, and those practices and—
They personally and perfectly realized those secrets as being of a single taste; having personally and perfectly realized them, they analyzed those great accomplishments and correctly taught them to others. Thus, because this Guhyasamāja is twofold through the distinction between self and other, and because [the means] are indispensable, the two means are also to be explained in the first chapter for the purpose of expressing that which arises from the means. In that regard, the Blessed One, like the introductory setting (nidāna), demonstrates the accomplishment as his own essential nature rather than as mere words. The compiler also perceived it in that same way and, through the very blessing of the Teacher, compiled it using these very words and letters as they appeared, from the passage beginning with "Then the Blessed One, the Tathāgata, the Great Vairocana" up to "was seen by all the Tathāgatas as if having three faces." The word "then" (tatas) refers to the immediate succession of the perfect introductory setting. "The Blessed One" (bhagavān) refers to the Vajra-holder whose nature is Śākyamuni. Because he has realized suchness, he is the "Tathāgata," which means "one endowed with knowledge" (vidyā). Regarding "the Great Vairocana," at that very time, because he perfectly demonstrates his own enlightenment, he is "Vairocana."
Because he perfectly reveals that through five aspects, he is the Great Vairocana. Since he is that very one and also manifests in the form of Vajradhara, he is the Great Vajra-Vairocana. This means that he appeared in the manner of being blessed by the suchness of the moon maṇḍala, the primordial vajra, the primordial essence, and the light rays of those [rays] which summon and enter all the tathāgatas, and the application of the mantra-body—these being the five aspects. In the heart of the glorious primordial body with three faces and six arms, he appeared through the suchness of the moon, the vajra, and the mantra.
The "great passion of all the tathāgatas" refers to the melting of all [the tathāgatas] through the ritual procedure that follows. "Method" is the means for that: the emanation of all deities through the mantra that pervades the ten directions from the gateway of the light rays of the mantra at the heart, which is joined with the glorious primordial consort, the innate consort of the Śrīparamādya. The term "also" in the phrase "the samādhi focused on that" is used for the sake of clarity, meaning that it is well-known by this very name. "Samādhi" means meditative equipoise, the settling of the mind within. "Having entered into equipoise" means having made it manifest. "Array" means a collection. "Those" refers to those who have reached the ten directions.
Regarding the phrase "he caused [them] to enter": this is because he has gathered the bodies of the five buddhas into his own body and so forth, and established them as inseparable from his own body and so forth. He is the lord of the Vajra Body and the others, for by entering into them, he becomes their lord. Regarding the phrase "in order to fully please": this is because he enjoys the use of all the vidyās. "His own body" refers to the specific distinction of his own body. "Having manifested" means having brought them forth. "They emerged" means that they themselves came forth. The word "therein" is used for the sake of specification. "Buddha" refers to Vairocana, and thus it is his eye and not the Sky-Eye. "Samaya" refers to Amoghasiddhi, and thus it is his Tārā and not Padma-Tārā. "They came to abide" means they came to dwell perfectly. If one asks "where?", it is said "therein," which means into the vidyā of that Vajradhara. The suchness of the nature of form and the other [sensory objects] is Rūpavajrā and the others. If one asks why there are exactly nine, it is because they are to be subsumed within ten, as it is said: "By the very manner of great passion, the possessors of the wisdom wheel are gathered; having emanated the nine goddesses, they are placed upon the body of the one to be accomplished." Because the object of knowledge and the knowledge itself are made non-dual, that very [state] is explained as the Blessed One Akṣobhya.
It is a compound meaning: "the essence of the body, speech, and mind of all the Tathāgatas, and also the bhaga of the Vajra Consort." The "Vajra Consort" refers to the ten types of knowledge (vidyā). Their "bhaga" is the lotus of those who have become of one taste, meaning the center of its hub. Regarding the phrase "the maṇḍala of the great samaya": āya means perfect realization, which is the wisdom-being (jñānasattva). Sama refers to those who have come equally for the purpose of being generated; whoever has come for the sake of becoming a bodhisattva is the "great samaya." Its "maṇḍala" is the celestial palace (vimāna). "Dustless" means untainted (anāsrava). "Square" refers to the outer perimeter; the inner perimeter is circular. "Blessed" means emanated from the complete transformation of the four goddesses. "Luminous" means stainless. "Its very nature" refers to the nature of the great samaya. "With various forms" refers to the various features such as the gates, archways, parapets, goddesses, pillars, and so forth. "Clouds of Buddhas" means radiating [emanations]. "Pervasive" means having become manifold. "Many radiating rays of light" refers to a web of light rays that pervades everywhere with swift force. "Completely agitated by that" means pervaded. "The maṇḍala of luminosity and so forth" refers to the five moons, the moon, and the sun.
All the Tathāgatas are the Great Vajradhara; it belongs to him. If one asks how it belongs to all the Tathāgatas, it is because its nature is the city of liberation. Regarding the "Great Maṇḍala of All Tathāgatas," "tathā" refers to one's own deity as it is. "Āgata" means "come." "All" refers to the aspects, the assemblies, and the retinues; because these have come here just as one's own deity is, it is the "Great Samaya of All Tathāgatas." It is both all the Tathāgatas and the Great Samaya Maṇḍala, which are the five families that have come together with them. These are the five deities arising from the supreme condensation; both of these are "in the center," meaning they are arranged in the inner row.
Here, in the generation of Vajrasattva, his Jñānasattva is summoned and placed upon the moon seat in the center. The deities of that Great Maṇḍala are condensed into five goddesses; by combining the two Pāṇḍaravāsinīs into one, they become the four "Ladies of Joy," who are then placed upon the moons of the four sides. For the others as well, the Jñānasattva is placed in the center, and the Great Maṇḍala is condensed into the five Victors. Then, one is dissolved into the Lord of the Wheel, and the four are placed upon their respective seats on the four sides.
It is said:
"Surrounded by the four mudrās,
One should visualize that maṇḍala.
Having established oneself in the center,
One should gather all the Wheel-bearers."
Therefore, the wisdom-being (jñānasattva) should be granted the empowerment of the five aspects of bodhicitta. For that very reason, because the Blessed One here acts as the teacher of bodhicitta, he is explained as the "Vajra of Bodhicitta." Regarding the phrase "Then," and so forth: the entry of the five Tathāgatas into the heart is also the peace of bodhicitta, because by being internalized, external objects are emptiness. The "overwhelming of all Tathāgatas" means becoming of one taste through the manner of melting; this bodhicitta is the samādhi that focuses on the exhaustion of both existence and non-existence, and is thus so named. That itself is the "vajra" because it is indivisible. "All Tathāgatas" refers to the wisdom-beings together with their maṇḍalas. Their "lord" is so called because he performs the empowerment with the jewel-vase. The "emergence" at the second moment of entering into meditative equipoise is expressed as "immediately upon entering equipoise," which means "as soon as it has become thus." "The entire expanse of space" refers to all the lotuses. The "vajra of all Tathāgatas" is the equality of the three bodies (kāyas); that itself melts into something as white as the autumn moon. Its "essence" is that which is completely filled by it. "Abiding" means being firmly established; thus, this is the first empowerment. "All space" refers to all those very lotuses. Their "expanse" is that very melting.
That which abides is the "universal abiding," so it is called thus because they have also entered within it. "All sentient beings" refers to oneself and the lords. Thus, the empowerment is the second. Regarding the phrase "all Tathāgatas" and so forth, the bliss and mental happiness of all Tathāgatas are, respectively, the pleasant sensations of body and mind. To "attain" that is to find it. "Became" means to be perfected; this refers to the light arising from the melting of one's own body causing them also to melt, which is the third empowerment. Melting is insight, and the experiencing and finding of that is wisdom. "By the blessing of Vajrasattva" is the third case in the sense of accompaniment; because they have attained that, they are blessed by Vajrasattva, which means they have become one with him. "Vajra and Vajrasattva" is Vajrasattva; it is because of being blessed therein. In that context, "Vajra" refers to the mother and father, and "blessing" means that by the light of their melting, the vajras also melt. The "blessing of the Sattva" means that by the radiation of the light of melting, empowerment is conferred upon all sentient beings. In that regard, the melting resulting from the gathering of the deities together with their lords is the principal bodhicitta. The melting of the Father and Mother who gather all phenomena is the bodhicitta inseparable from emptiness.
The empowerment of the minds is the mind inseparable from compassion. Thus, because it is the nature of the expanse of phenomena (dharmadhātu), it abides as the nature of the five aspects, being without beginning or end. One should contemplate the great bodhicitta, which is like space, abiding upon the central seat, and meditate upon it as awakening. As it is said: "Having made everything into the vajra substance, one should subsequently meditate upon awakening."
If one asks how to meditate: immediately after being exhorted by the four goddesses with their four songs, from the seed syllable of one's own deity—which arises from the condensed melting and abides upon its own seat—one should clearly visualize its symbolic sign. In the center of that, one should contemplate that very seed syllable as a subtle drop (bindu) within the essence of a jewel. From that very jewel, one should emanate clouds of the entire maṇḍala. These are then perfectly gathered into the moon, the vajra, and the mantra; through their complete transformation, one meditates upon the form of one's own deity.
To demonstrate these very points, the passage beginning with "Then" (atha) was spoken. "Then" refers to the immediate sequence following the exhortation by the four goddesses. "Tathāgata" is so called because he has realized the suchness (tathatā) that is free from obscuration. "Vajra bodhicitta" is the very essence of the expanse of space, pure and free from obscuration. The "vajra body, speech, and mind of all Tathāgatas" is that very bodhicitta. Its "samaya" is the condensed [form].
Its origin is the seed syllable abiding upon its own seat, for it is in consideration of the fact that [the deity] arises from this. The meditative concentration that takes that as its object is thus named. Because it is the very form of a person endowed with knowledge (vidyāpuruṣa), it is the "form of the person of knowledge," and because it is unsurpassed, it is also "great." The term "this" refers to the embodiment of the Great Samaya; the meaning is that both bodies have three faces and six arms, and are in union, having the form of one's own deity. As for its "greatness," it is said to be "through the blessing of the mantras of all the Tathāgatas." The mantras of all the Tathāgatas are all the Buddha-qualities, from Akṣobhya and the others up to Vighnāntaka. Their blessing is the support, because it is their very nature and because it is that which produces them. "Blessed" means having become an emanation; it is explained as the essence being invoked by the four songs of exhortation by the goddesses: "Meditate on the body as wisdom, the nature of the Vajra of the three times." The "three faces" is the body that has become the mudrā of the Great Enlightenment relevant to the context. "Like that" means appearing in that way. It is seen, but it does not appear as a definite entity in all respects, because it is not within the sphere of experience of those who are not Buddhas.
"By all the Tathāgatas" refers to the Buddhas and Bodhisattvas of the retinue. Why is it not their domain? It is because the body of the Lord of the Maṇḍala is Great Enlightenment, and that is the Svabhāvakāya (Essential Body) of the Buddhas. This is the great accumulation in which the most wondrous Buddha-qualities have become of one taste, and it is definitively liberated from all obscurations along with their habitual tendencies. As it is said in the Śrī-Vajraśekhara:
"The Buddhas, the Vajra-holders,
Arise from the Svabhāvakāya.
The great continuum of wondrous Dharma
Is the eternal, supreme liberation."
Thus, this is not the domain of the Bodhisattvas, but is asserted to be the domain of the Buddhas who, in every respect, perceive all objects of knowledge without obstruction. One might ask: "Is this not also the domain of the Bodhisattvas? Are the Buddhas not other than these [Bodhisattvas], and are not the Buddha-qualities themselves the deities of the maṇḍala and the retinue?" If this is the domain of the Buddhas, how is it not the domain of the retinue? While that is indeed the case, the deities of the maṇḍala are the Buddha-qualities themselves, whereas the retinue is not fixed. The remainder will be explained in the seventeenth and fifteenth [chapters].
If it is argued that the Blessed One is the primordial Buddha and, having already attained manifest, complete enlightenment, does not need to attain manifest, complete enlightenment again, this is a demonstration of the Teacher’s manifest awakening, but it is not the actual attainment of manifest, complete enlightenment. The explanation of the practice is finished. In order to begin the great practice, the words "Then," and so forth, are spoken. Because he attained manifest, complete enlightenment in that very instant, he is Vairocana. "From the heart" means from the seed syllable residing in the symbol at the heart. "Emerging" means in the manner of an emanation. "This utterance" refers to the wind arising from the body; just as that wind emerges of its own accord, so too are these words motivated by the joy of the Noble Ones' realization of the marvelous Dharma. Therefore, because of the similarity between the wind and the Dharma, it is called an "utterance" (udāna). "This" refers to what is about to be explained. "Uttered" means that it has been spoken. Why are these very words uttered? Because by emerging from his heart, they are the very realization of his Dharma. "Ema!" expresses wonder. "Of all the Buddhas" refers to the Guhyasamāja. "Arisen from the bodhicitta" means that he has emerged in the nature of enlightenment in the form of the three-faced, six-armed deity, and so forth. "The secret of all the Tathāgatas."
The phrase "thus" refers to the three secrets associated with all the tathāgatas. "Utterly non-conceptual" means that, because it is free from the appearance of all conceptual elaborations and signs, it is of a single taste and is therefore not an object of discursive thought. "Untroubled" means that, because all obscurations along with their habitual tendencies have been exhausted, it is the nature of a mind that is supremely lucid. Because he is all the tathāgatas, he possesses six arms, as he holds the five hand-symbols. Because he possesses the three secrets, he has three faces. Because he is utterly non-conceptual and untroubled, he is the nature of a person endowed with knowledge.
The word "then" is used to indicate that immediately after hearing the proclamation that generates interest in the dharma relevant to the context. "Having gathered again" means that whereas previously there was a gathering of the body, now there is a gathering characterized by a single intention for the purpose of making a request. Because it is both the bodhicitta and the vajra, it is the "Vajra of Bodhicitta," as it is the very form of Vajradhara. The offerings of all the tathāgatas are the goddesses, such as Rūpavajrā and the others, who arise from the offering mantras at the heart. The samaya of their emanation is the nature of radiating various forms, sounds, and so forth, which are not to be transgressed and are unsurpassed.
That itself is suchness. "Jewel" refers to the sublime suchness, because its essential nature is non-dual great bliss. Their "cloud" is an array that pervades space. "Having paid homage" means having performed prostrations. "Thus" refers to what is about to be explained. "Arising from the Secret Assembly" means that it arises from these secrets; thus it is so called, meaning the "Assembly of the Secrets of All Tathāgatas." "Vajra" refers to the Tathāgatas. Their "essence" is the supreme wealth, which is all phenomena. "Compiled by them" means gathered together. "That itself" refers to the ultimate truth, meaning the supreme liberation. "Please explain" means to demonstrate the aspect of perfect enlightenment, that is, to speak by way of detailed analysis. "Secret" means that it is not realized by others through direct perception, inference, and so forth. If one asks, "If it is a secret in this way, how is it that the Blessed One also teaches it?" it is not to be shown by way of its own essential nature. If one asks, "Then how is it?" it is by way of perfectly demonstrating the Mahāmudrā, which is subsumed by the Saṃbhogakāya that is the concordant result of that [nature]. As it is said in the Śrī Vajraśekhara Tantra: "Then, from the Svabhāvikakāya, it again emerged as the Saṃbhogakāya."
Thus it is said, and: "The wheel of secret music also, by the supreme saṃbhogakāya," so it is taught. Furthermore: "From the svabhāvakāya, it arises perfectly like an optical illusion. Of the saṃbhogakāya, such enjoyment of the dharma is inexpressible and without abiding; it is peaceful, subtle, and extremely difficult to perceive. Out of compassion for the buddhas, the buddhas display the music." Such is the teaching.
"Well done, well done" is an acceptance by way of praise. The word "however" (’on kyang) has the sense of making a distinction. "This" refers to the saṃbhogakāya named Guhyasamāja. Because they see all these as suchness, they are all the tathāgatas, which are the bodhisattvas who have seen the truth. The phrase "they also give rise to doubt" means that even though this has been shown to them, they are unable to ascertain its great nature. Here, "doubt" is merely a lack of certainty, but it is not the [afflictive] doubt itself, because that has already been abandoned by seeing the truth. "What need is there to mention others" means that it goes without saying for those who have not seen the truth. If one asks, "How does the saṃbhogakāya appear to those who have not seen the truth?" it is that it appears to them in a manner similar to the saṃbhogakāya of the buddhas.
It is like demonstrating the complete purification of a buddha-field. "Marvelous" (ngo mtshar du gyur pa) means that it cannot be conceptualized by others or by oneself. "Wondrous" (rmad du gyur pa) means being exceedingly marvelous, because even if it were shown, its great nature would remain indeterminate. The buddhas possess marvel and wonder regarding the buddha-qualities (buddhadharma). Nevertheless, because they demonstrate compassion through the movement of their marvelous and wondrous eyes and limbs, they are marvelous and wondrous, and thus they requested. Vajradhara is the one who cuts through all the doubts of all the tathāgatas, because by attaining that very state, he cuts through all their doubts. Since attaining buddhahood itself depends upon him, he is their lord; and because he demonstrates the secrets of the tathāgatas in every way, he is the Lord of Dharma (dharmasvāmin). For that very reason, they prostrated and made their request. Therefore, in some places, he is also called the Lord of the Vajra Body, Speech, and Mind, or the Vajra Body, Speech, and Mind. "Requested" (gsol to) means to request once again. The word "when" (gang) has the meaning of "at which time." "Then" (de) has the meaning of "at that time." "That very dharma" (de nyid) refers to the dharma of all the buddhas, the tathāgatas.
Their blessing is the source from which they arise, which is the lotus of one’s own awareness. This arises from the melting and the radiation and reabsorption within the navel, and is one’s own seed-syllable abiding upon the seat. To perform that is to generate it; please explain that correctly. Why? Because the phrase "all the Tathāgatas" and so forth is mentioned. "All the Tathāgatas" refers to all the deities of the maṇḍala. The "arising of the vajra samaya" of those is the specific arrangement; the words for that meaning are the phrases such as "Vajradhṛk" and so forth. The four—radiation, reabsorption, sealing, and definitive placement—are the vajra samaya, for the sake of accomplishing the secrets. The intention is that the words demonstrate the nature of profundity, and the radiation and so forth demonstrate the nature of vastness. To experience the bliss and mental joy of all the Tathāgatas is because their nature is seen and experienced through meditation by those [deities]. The wisdom of all the Tathāgatas is fivefold: mirror-like wisdom, the wisdom of equality, the wisdom of individual discernment, the wisdom of accomplishing activities, and the wisdom of the utterly pure expanse of phenomena (dharmadhātu). The six superknowledges are: the divine eye, the divine ear, knowledge of the minds of others, knowledge of recollecting former abodes, knowledge of miraculous powers, and...
It is the knowledge of the exhaustion of the outflows. The very attainment and acquisition of those is the fruit, and the cause for that is for the sake of that fruit. By the phrase "up to" (anta), the Buddha-qualities that constitute the fruit are included. The body, speech, and mind of all the Tathāgatas—their vajra—is the melting into a single taste; because it is of that very nature, it is so called. Because that very melting is perfectly awakened in the manner of the Śrīparamādya together with awareness (vidyā), he is the Tathāgata. "Having known the supplication" means having perceived a portion of the supplication; the meaning is that he brings forth the blessing of all the Tathāgatas within the lotus of awareness. "Lamp of wisdom" (jñānapradīpa) means that because it illuminates the ultimate truth, it is both wisdom and a lamp; thus it is the lamp of wisdom. It is the aggregate of consciousness in which the five objects of knowledge and the five wisdoms are non-dual; that itself is the Blessed One Akṣobhya. The meditative absorption (samādhi) focused upon that is also called by that name. Because it is indivisible, it is called "vajra." "Entering into equipoise" (samāpanna) means that, from the seed-syllable residing within the lotus, he focuses his mind one-pointedly in the manner of intending to emanate Akṣobhya by way of radiating the [Buddha] families. The "family of hatred" refers to the mantra meditative absorptions, and their "supreme" is that which completely fills the expanse of space.
The condensed essence of that is the Blessed One Akṣobhya. Its essence is the mantra that invokes suchness. Regarding the phrase "emerged from his own vajra body, speech, and mind," body, speech, and mind refer to the three sattvas. The vajra is the wisdom-being (jñānasattva). "Emerged" means that they are recited together with those. The meaning of the essences such as "Vajradhṛk" and so forth will be shown in sequence in the eighteenth chapter. The body, speech, and mind of all the Tathāgatas are the lord of the maṇḍala. The person generated by that knowledge is the "knowledge-person" (vidyāpuruṣa). That which is the melting of the five wisdoms emerged within the lotus of the knowledge of the embodied one is "knowledge" (vidyā) because it knows the ultimate truth. The seed-syllable of the nature of mind, which abides on its own seat and is generated from the condensed knowledge, is the "person" (puruṣa); this is what was previously spoken of as the sound of the blessing of all the Tathāgatas. Regarding the phrase "the Blessed One himself abides," why is he "himself"? Because he is of that very nature; for the mantras of the supreme family of hatred were emanated from him, and having been gathered back, they were formed into the great mudrā of the body of Akṣobhya. Therefore, the great mudrā of Akṣobhya is the body of all [deities] with three faces and six arms, and the union is likewise the body of wisdom.
The supreme of the supreme is the sun, the vajra, the sun, and the syllable HŪṂ of hatred at the heart; he abides by means of their total manifestation. If one asks, "What is the application of this Mahāmudrā, and what is its nature?" it is in the manner of black, white, and red: the body and the central face are black; the right face is white; and the left face is red. Where? In the vajra body, speech, and mind of all the Tathāgatas; this refers to the vajra body, speech, and mind of the Lord of the Maṇḍala, who is the nature of all the Tathāgatas. He abides in the Mahāmudrā, the application, and the supreme state in successive order; the meaning is that he abides by means of his own invisibility.
If it is argued that if the emanation is from the Lord of the Maṇḍala himself, then the families of all the maṇḍala deities would also be that very same one, and thus the distinction of families would follow from the distinction of the Lord, there is no such fault. In this tantra, the progenitor is not the family. If one asks, "What then is it?" the Bodhisattvas who possess those families are the families of delusion, hatred, pride, passion, and envy, whereas for the Buddhas, it is hatred; that hatred is the supreme first, according to the established tenet. If one asks, "What is that supreme mantra of the hatred family which is the emanation?" some assert that it is Akṣobhya himself.
Others assert that the assembly of the five Tathāgatas has become wrathful. Others assert that there are immeasurable families of wrathful deities. Likewise, one should speak accordingly regarding the family of delusion and the others. The samaya of all the Tathāgatas is perfect realization; it is Vairocana, the nature of the aggregate of form. Its "arising" is its generation; the meditative absorption (samādhi) that focuses upon that is so named. The remainder should be understood by following the previous [explanation]. Regarding the phrase "in the manner of white, black, and red": the body and the central face are white; the right face is black; and the left face is in the manner of red. Regarding the phrase "sits in front": having emerged, he sits upon a lotus and moon in the eastern direction. Regarding "the arising of the jewels of all the Tathāgatas": because jewels arise from it, it is Ratnasambhava. "Jewel" (maṇi) refers to the subtle; it is both the subtle arising from the equality of the subtle body, mind, and speech, and it is also the "Vajra Glory." Therefore, Ratnasambhava is the essence of the aggregate of feeling. Because various purposes are accomplished as soon as they are intended, he is of the wish-fulfilling jewel family. The yellow, red, and green [faces] should be applied with the left and right faces being white and black, respectively.
The great passion of all the tathāgatas is the thorough gathering of the four types of knowledge, which is the very secret assembly; it is the individual discernment (pratyavekṣaṇā) that is the tathāgata Amitābha, the nature of the aggregate of perception (saṃjñā-skandha). "Vajra" is the secret samaya. Their passion is the families (kula). Because that very passion is viewed from all sides, it is "vision," and he is the Lord of that. He is both the Lord of Universal Vision (Avalokiteśvara) and the Master of Great Knowledge (Mahāvidyāpati). "All tathāgatas" refers to perfect realization. Their infallible samaya is all-pervasive and possesses the fruit; it is Amoghasiddhi, the nature of the aggregate of formations (saṃskāra-skandha). Samaya is thorough realization, and "summoning" (ākarṣaṇa) is the bringing about of the fruit. The summary of the five tathāgatas is taught as "hatred" and so forth: it is the aggregate of consciousness (vijñāna-skandha) in which the knower and the known have become one, the Blessed One Akṣobhya. Because he is the antidote that differentiates [from duality], he is "hatred" toward the two. Since the mere mind does not perceive the object of wisdom, it is the insentience of the aggregate of form (rūpa-skandha), which is ignorance (moha), Vairocana. The aggregate of perception that perceives the signs of suchness (tattva) is passion (rāga), Amitābha. The term "likewise" means that just as hatred, ignorance, and passion are afflictions (kleśa), so too are the wish-fulfilling jewel and the samaya.
The wish-fulfilling jewel is the aggregate of feeling, which is known as mere wisdom. This is because it is of the nature of pride and arrogance, that is, the conceit of "I." The samaya is the aggregate of formations; in terms of being characterized by relinquishment, perfect representation, and selfhood, the remaining [aggregates] are not manifest, and thus it is envy. These five included herein are the families of the respective mantra deities; this is the meaning of "those who have become families." In this way, the family is the primordial tantra. The tantra, moreover, is the bodhicitta of the mantras. Furthermore, because it is indivisible, it is the dharmadhātu without beginning or end, and when divided, it has five aspects. Because all conceptualizations of duality are pacified, it is "peaceful." Because the appearance of phenomena and the nature of phenomena has subsided, it is the exhaustion of existence and non-existence. Because the Buddhas of the three times are of a single secret taste, it is the "Principal." Because it is the individual discernment of the authentic, it is the indivisibility of emptiness. Because it performs diverse purposes, it is the indivisibility of compassion. As it is said:
"Without beginning or end, peaceful,
The Principal who exhausts existence and non-existence,
The indivisibility of emptiness and compassion—
This is explained as bodhicitta."
Thus it will be explained. Since these five, beginning with peace, are themselves ignorance, hatred, attachment, pride, and envy, they are the five families. They are the perfect accomplishment of desire and liberation.
This means that the mind which pervades the various [states] possessing the nature of attachment, aversion, and delusion is "desire" (kāma). That, moreover, is Amoghasiddhi, the omniscient one who possesses effort. From that, the effortless omniscience is liberation. Its thorough accomplishment is "generation." In brief, there are three families: delusion, aversion, and attachment. Attachment is insight; it consists of the three aggregates characterized by the experience of the collection of unsurpassed bliss, by discernment, and by total relinquishment. Among those, delusion is the emptiness gate of liberation because the object is not perceived. Aversion is the wishless because it is the antidote to longing and attachment. The three [aspects of] attachment are the signless because the signs that differentiate self and other have subsided therein. Thus, regarding the suchness of the five families and the three families as they abide, you should also become familiar with the logic of their colors and faces. Because the deluded do not perceive the object, only the mind appears, and that very singleness is purity. Purity is cleanliness. Since "clean" and "white" are synonyms, Vairocana is white. Because aversion draws the mind out from the three realms, Akṣobhya is black, as he is the one who draws [the mind] forth.
Because the wisdom of equality satisfies the mind with bliss, it is the "Jewel Glory" (Ratnaśrī), and thus yellow, for the sake of satisfying. Because attachment transforms the mind toward objects, Amitābha is red. Because the samaya causes one to go to all sentient beings, Amoghasiddhi is green, for the sake of going. For that very reason, the face of emptiness is white; the face of wishlessness is black; and the face of signlessness is red. Just as ignorance and the other afflictions arise in their respective order, so too does the body color and the faces correspond to that sequence. The root face of all is identical to the body color, as it is the principal one. In that regard, ignorance is white; thus, its central face is white, the right is black, and the left is red. The connection of the faces of ignorance is established because it is the first of all due to its coarseness. Then, regarding the white faces of hatred and the others, they shift to the positions of the others: the black face of hatred is in the central white position, the white face is in the black right position, and the red face is in the left position.
The faces that are without signs—yellow, red, and green—are, in order, yellow, red, and green in the central white position, while in the left position without signs, they are white; the remaining right face is black. Just as the buddhas possess three faces, so too are the colors of the others the same. Here is the verse:
The colors of the Victors are five:
White, black, yellow, red, and green.
They cause the mind to be solitary, to lead,
To be satisfied, to cook, and to move.
Non-white, white on the right, and black on the white;
Their left faces are red.
For yellow, red, and green,
The right is non-white and the left is white.
White and non-white are the other root faces;
Like the body, the right, and the left,
One should know them as blue-red, white, and red,
And blue and white.
Because the three non-white and passionate ones
Seize the positions of the central white face,
By the sequence of shifting to the seizing positions,
The faces in the tantra should be applied as white.
Since the text of Locanā and Māmakī is in a disordered sequence, one should first look at the general text and then look at the text of Māmakī; for just as delusion is first, so too is Delusion-Lover first, as in the case of a painted maṇḍala. The word "then" refers to the immediate succession following the arrangement of Amoghasiddhi.
All tathāgatas are that which is the body of the tathāgata; that is all the tathāgatas, which is the mohavajra (Vajra of Delusion). That, moreover, is the śamatha (calm abiding) that perceives the equality of the body. Following that, the act of pleasing is the vipaśyanā (insight) that, upon analysis, views [all things] as being merely mind; it is the Buddha-eye that views the suchness of their forms. The meditative absorption (samādhi) that focuses on that is so named. Because it is indivisible, it is a vajra. All the tathāgatas are the mohavajra. Their supreme consort is the principal lady, who has become an object of enjoyment. The "essence of the eye" is the eye itself; therefore, she is called Moharatī. She assumes the form of a woman; this means that through the emanation, gathering, and sealing of the family, she becomes the goddess Locanā. Where? She dwells in the eastern corner; this should be connected with the previous [text]. The "corner immediately following the east" is the eastern corner, meaning the direction of fire. "Then" refers to the period immediately following the arrangement of Locanā. The vajra of all the tathāgatas is the mind. That which holds it is the śamatha that performs the holding, which is the dveṣavajra (Vajra of Hatred). The act of pleasing that is the vipaśyanā that, upon analysis, views [all things] as equality because there is no grasper; she is Māmakī. In this way, the mind of the Buddhas is the self; because she is the consort of that, she is Māmakī.
The meditative concentration that takes that as its object is called by that name. That itself is the samaya, because it is not to be transgressed. "She will assume the form of a woman" means that, as before, she becomes the form of Māmakī. Where? She dwells in the southern corner; this should be connected with what follows, meaning the corner immediately to the south, which is the direction of Nairṛti. Attachment is the dharma. Grasping that is śamatha, which is the Vajra of Attachment. That which brings about passion for it is vipaśyanā, the view of equality in which speech is inexpressible through analytical investigation; because of her expertise in the dharma, she is Pāṇḍaravāsinī. The body, speech, and mind of all the tathāgatas is the śamatha that perceives the body and so forth as equal; this is the Holder of Wisdom, the Vajra of Samaya. Its deception is deception when analyzed, which is the jñāna that views things as lacking intrinsic nature; because she crosses the path, she is Tārā. The meditative concentration that takes that as its object is called by that name. "Holder of Wisdom" refers to the Holder of Wisdom, the Vajra of Samaya. "Vow" refers to the three [deities] beginning with "of all the tathāgatas," which is the perfection of being the supreme consorts of all the tathāgatas; the meaning is the supreme bliss of body, speech, and mind, for it is said: "The perfection of the supreme bliss of the three." These four are, in order, white, black, red, and yellow in color.
Vairocana is the eternal body of the Tathāgata. His vajra is the wisdom that brings an end to all discordant factors. Furthermore, because the Blessed One Yamāntaka is intended to be the very form of his emanation, the meditative absorption focused upon him is so named. All Tathāgatas are the bodies of the Buddhas. Their maṇḍala is all that is desired. That which blesses it is the protection, which is Yamāntaka himself. That which terrifies all Tathāgatas is that which strikes fear into their own discordant factors, and that is Yamāntaka. He "abides in that manner," meaning he abides in a posture of subjugation with the left leg extended. The manifest enlightenment of all Tathāgatas is the mind. Its vajra is the wisdom that exhausts all discordant factors, and that is Prajñāntaka. The maṇḍala of all Tathāgatas is of the nature of the mind. The vajra is the Tathāgatas. Their samaya is the mind. That which terrifies them is that which strikes fear into their own discordant factors, and that is Prajñāntaka. The precious Dharma of all Tathāgatas is the utterly pure speech. The source of those is that which brings an end to their discordant factors, and that is Padmāntaka.
The maṇḍala of the Holder of Passion of all the tathāgatas is the nature of speech. The speech of all the tathāgatas is Padmantaka. The vajra of the body, speech, and mind of all the tathāgatas is Vighnāntaka. The body, speech, and mind of all the tathāgatas are Vighnāntaka, because they are the protection of body, speech, and mind. The summary is stated as "the tathāgatas" and so forth; to please the body, speech, and mind of all the tathāgatas is to satisfy them, because it exhausts the discordant factors. The samaya-sattva of the maṇḍala for that purpose is the person who is not to be transgressed. These four are, in order, black, white, red, and black. Thus, those thirteen deities should be arranged in this maṇḍala according to their respective positions. Furthermore, the six offering goddesses, such as Rūpavajrā and the others, should be arranged in the six intermediate directions. The former masters maintain that it is not appropriate for the great maṇḍala to be devoid of offerings. Accordingly, the sixteenth chapter also states: "The supreme vajras of body, speech, and mind should be arranged in all the corners." In that context, the supreme of the body-vajra is Locanā; the supreme of the speech-vajra is Pāṇḍaravāsinī; and the supreme of the mind-vajra is Māmakī.
The supreme [deities] of the vajra body, speech, and mind are the offering goddesses and Tārā, making seven. Others say that just as goddesses are arranged on both sides of the root door, they are also placed at all the doors. In that regard, the body is Kṣitigarbha; the speech is Lokeśvara; and the mind is Vajrapāṇi. Because the three vajras are condensed, they are "vajra," referring to Ākāśagarbha, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. The "supreme" refers to the ten goddesses. By the term "supreme vajra of body, speech, and mind," sixteen are included, and it should be understood that they are arranged in all the corners. Otherwise, the mention of "all" would be meaningless. These are also established by the text of the introduction and the praise of the great maṇḍala. The body colors of the five, such as Form and Kṣitigarbha, are similar to those of the five Tathāgatas. Those of Vajradhara, Dharmadhātu, and Samantabhadra are also similar to Vairocana. In this tantra, all deities have six arms and five hand implements, because the thirteenth chapter states: "Meditate on the vajra with six arms, holding various excellent weapons." It is logical that whatever hand implement is mentioned for each deity is their specific primary implement, and the remaining four should be understood through reasoning. The reasoning is this: the teaching of the first hand implements in the thirteenth chapter is for the purpose of showing the principal ones among them.
Furthermore, these are exclusively the five Tathāgatas. Therefore, the hand symbols (mudrā) of the Tathāgatas should also be exchanged as appropriate for the hands of the deities. In that regard, because Akṣobhya is the very nature of the wisdom of the dharmadhātu, the dharmadhātu is both his hand symbol and his wisdom. As it is said in the thirteenth chapter: "By means of the two accumulations, the supreme seal of Akṣobhya..." Therefore, both of these hand symbols should be applied to the others as well, because they are the most essential by virtue of relying upon insight and wisdom. Consequently, the deities whose nature is method embrace insight with their two primary hands, and those whose nature is insight likewise embrace method with those two. All hold their specific hand symbols with the second right hand; for the other three, there are three [symbols], among which the third right hand holds a sword. On the left, they hold a jewel and a lotus in sequence. For the station that seizes the abode, it is a wheel, because it is the first of the [afflictions], namely delusion itself. For those who do not have the wheel as their specific mark, the common mark of delusion is the body itself. It is not the dharmadhātu, because among those [symbols], they are embraced by the two primary hands. For the Vajra-holders, the second right hand holds a vajra.
The dharmadhātu is the mudrā of the source of phenomena (dharmodaya), which is the meaning of the specific hand symbols. The categories of body color have already been explained. As for the distinctions of purity, in some cases they may also appear in other ways. Here, the verses are:
The wheel, the expanse of space, the vajra,
The jewel, the lotus, and the sword are the hand symbols.
The two primary hands are marked with the charming [symbols];
The second of the right hands also holds its own symbol.
For the three, the others are as follows: the sword in the right;
Because it possesses charm, the vajra is not the space.
The white face is the wheel of the Lord of Mind;
It causes one to go to the place that seizes the abode.
The essence-mark is similar to the mind;
The sword is blue like the sky;
The jewel has nine facets and is green in color;
The conch-vessel and the mother-of-pearl are white like the moon;
The first vajra is of a red nature;
Mind and mental objects are the white Vajradhara.
At the gates are blue, white, red, and blue;
Tārā is golden in color, for the sake of the distinction of purity.
Thus it is said. The summarized meaning of this chapter is as follows: in this tantra, one who has obtained the empowerments of meditation and recitation, whose devotion is firm, whose bodhicitta is stable, who has gone for refuge exclusively to the Three Jewels, who has devotion to the Guru and Vajradhara as inseparable, who possesses intelligence, is free of pride, and is endowed with compassion.
Whoever desires the supreme siddhi should, for the sake of accumulating the collections of merit and wisdom, for the sake of bringing the yoga under control, and for the sake of the initial practice or the great accomplishment, apply themselves with diligence for a long time. When one wishes to perform the yoga of Vajrasattva, at that time, in the morning, one should first visualize his seed-syllable, surrounded by a garland of light rays, upon a moon at one's own heart, and then perform the washing of the face and so forth. Following that, one should protect the place, oneself, and the yoga with the mantra of Amṛtakuṇḍalī. Then, having made the meditation cell clean and fragrant by scattering a bed of flowers and excellent sandalwood and so forth, or having visualized it as such, one enters. Sitting on a comfortable seat, one should visualize all the Tathāgatas together with the hosts of Bodhisattvas in all the world systems of the ten directions as if they were actually present. Generating an uninterrupted flow of devotion toward them, one should prostrate with body, speech, and mind to all the Buddhas through the seven types of unsurpassed offerings. One should make offerings to all the Buddhas with all manner of vast offerings. One should individually confess all misdeeds to all the Buddhas and Bodhisattvas. One should rejoice in all the virtues of all the Buddhas, Bodhisattvas, Āryas, and ordinary beings.
One should exhort all the buddhas who have not long since attained manifest, complete enlightenment to turn the wheel of Dharma. One should supplicate all the buddhas who intend to pass into parinirvāṇa to remain for many eons. One should perform the dedication, saying: "I dedicate all my offerings, which consist of the six types, and whatever other virtues I have, toward unsurpassed, perfectly complete enlightenment, in accordance with the ritual."
Then, one should take refuge: "Until I reach enlightenment, I take refuge in all the buddhas who have mastery over all phenomena; I take refuge in the Dharma of the Mahāyāna in all its aspects; I take refuge in the Saṅgha of the assembly of irreversible bodhisattvas."
Then, one should generate the mind of enlightenment: "Alas! Having attained manifest, complete enlightenment in unsurpassed, perfectly complete enlightenment, I shall act for the benefit of all sentient beings and establish them in the ultimate state of final nirvāṇa and the wisdom of the tathāgatas."
Then, one should offer oneself: "I offer my very self to all the buddhas and bodhisattvas. O Protectors, please accept me individually so that you may act as you desire."
Then, one should abide on the path as follows: "I shall abide on the unsurpassed path of enlightenment, the Guhyasamāja of all the tathāgatas."
Then, one should contemplate the world of living beings as being of the nature of suffering and meditate on compassion characterized by the intention to fully protect them. Next, having understood that [the world] is mind-only, one should abandon the appearance of the two-fold signs of delusion and view all beings as a single, stainless, infinite space. This should also be indicated by the mantra: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. This ultimate bodhicitta is that which definitively repels all obstacles of the afflictions and conceptual thoughts without exception; it serves as the cause for perfecting the purity of meditating on the entire meaning of the mantra.
Furthermore, for the sake of superior protection, one should meditate on a wide, orange-yellow ten-spoked wheel arising from the syllable bhrūṃ. On the spokes of the cardinal directions are the gatekeepers; on the spokes of the intermediate directions are Ṭakkirāja, Nīladaṇḍa, Mahābala, and Acala; on the upper spoke is Cakravartin; and on the lower spoke is Sumbharāja. In the hub, one should meditate on one’s own deity and others, consecrated and swiftly rotating. One should also visualize that the hosts of various classes of obstructors are expelled in all directions by the emanations of the blazing wrathful deities.
Then, having formed the conviction that obstructors will not arise at all, one should visualize a triangular source of phenomena (dharmodaya), white as the autumn moon, narrow at the bottom and wide at the top, situated within the sky.
In its center, upon the hub of a multicolored lotus, is a crossed vajra. In its hub, from the moon, a wheel, the syllable Bhrūṃ, and a jewel, the ocean of wisdom is emanated and gathered; from its total transformation arises the assembly of the Queens of Knowledge, possessing various rays of light and having the nature of jewels. This is the celestial palace, the nature of the city of Great Liberation, with four corners and four doors, beautifully adorned with four archways. It is perfectly endowed with four cornices, where the families of the Buddhas are projected and stirred. It possesses four cornices with hosts of goddesses holding supreme offerings such as dance, song, and cymbals, together with the Lord of Grace. It is completely encircled by a vajra garland and adorned with eight pillars; this is the inner circular tier.
It is beautified by canopies, lattices, and half-lattices, and adorned with charming fly-whisks, mirrors, silks, and hanging clusters of flowers. Various banners are suspended, and the sound of bells stirred by the wind resounds throughout the quarters. One should meditate on this place, which is radiant with the five incomparable offerings and the five sensory qualities, and which illuminates the entire world system with light radiating in five colors. In the abodes of the gods, there are seats consisting of moon and sun disks situated upon the petals of various lotuses.
In this context, regarding the distinction between the Buddhas and the Wrathful Deities who have abandoned delusion:
"The light and the seat are the sun;
The remainder are the moon mandalas."
Thus it is said. In this context, it is stated: "In the center and in front is the moon; on the three sides are the suns. In all the intermediate directions is the moon; at the four gates are the suns."
Then, upon the moon maṇḍala situated in the center, the sixteen white vowel-syllables—the seeds of the qualities of the Buddhas—completely transform into a full moon maṇḍala, which is the nature of the mirror-like wisdom (ādarśa-jñāna). In its center, the thirty-four white consonant-syllables, together with the white syllable HŪṂ representing all the qualities of the Buddhas, completely transform into a first vajra as red as a ruby, which is the nature of the wisdom of equality (samatā-jñāna). The syllable HŪṂ at its hub is the nature of the discerning wisdom (pratyavekṣaṇā-jñāna), because it is the definitive engagement in equality. The emanation and reabsorption of the supreme [deities] of the entire maṇḍala by means of those light rays is the nature of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Having meditated thus, the body arising from the complete transformation of the moon, the vajra, and the mantra is the nature of the wisdom of the utterly pure dharmadhātu.
The Blessed One, the Primordial Being, is white like the autumn moon, with faces that are white, blue, and red. With his two primary hands, he embraces the consort who is his own manifestation.
With the other four hands, she holds a vajra, a sword, a jewel, and a lotus. She is adorned with a red, quivering lower lip and radiant light. One should meditate on her heart being blessed by a moon, a vajra, and a seed-syllable, and visualize her wearing a precious crown with Akṣobhya, along with divine ornaments and garments.
Then, entering into meditative equipoise through the manner of great passion, one causes all the Tathāgatas to enter into oneself. From those very [Tathāgatas], nine goddesses are emanated and absorbed into one’s own consort. Within the center of the lotus, one should contemplate the outer maṇḍala of the Great Samaya, which is similar to the [previous] maṇḍala, possessing five seats of a multicolored lotus and a moon in the center, formed from the complete transformation of the four mudrās.
In the sky, one should visualize the Jñānasattva Vajradhara, who is about to be born, surrounded by the assembly of the five families. Having summoned him, he is placed upon the moon in the center of the Great Samaya maṇḍala. The assembly of the five families is condensed into five consorts, and by combining the two Pāṇḍaravāsinīs into one, they are placed upon the moons at the four sides.
Then, the five Tathāgatas residing in one’s own heart melt, and having conferred empowerment upon oneself and the retinue, the water that enters through the pores of the skin and so forth causes [the retinue] to melt. Likewise, the entire maṇḍala and all the deities of the maṇḍala melt, and by their light, the Father and Mother melt into a single flavor.
One should visualize oneself abiding upon a dense moon maṇḍala, which is of the nature of the stainless and pure expanse of space and is intensely white. Its light rays radiate throughout the ten directions, bestowing empowerment upon and completely purifying the entire world of sentient beings without exception. Following that, in order to arise from that meditative absorption, one should visualize being exhorted by the songs of the four goddesses, Māmakī and the others, who do so without effort:
"O Sovereign of the realm of sentient beings, you are the Vajra Mind.
For the sake of great, delightful, and meaningful joy, please protect me!
O Protector, if you wish for me to remain alive this day,
O Great Father of sentient beings, supreme kinsman, please be pleased with me!
You are the Vajra Body; with the wheel of your command, you benefit all beings.
For the sake of the Buddhas, you teach the ultimate awakening and its benefits.
O Protector, if you wish for me to remain alive this day,
Through the passion of the samaya of desire, please be pleased with me!
You are the Vajra Speech, beneficial to all and full of compassion.
You are ever diligent in accomplishing the necessary aims of the worlds.
O Protector, if you wish for me to remain alive this day,
Through the conduct of Samantabhadra and supreme joy, please be pleased with me!
You are the Vajra Desire, the great benefit of the supreme samaya.
You are the lineage of the perfectly complete Buddhas, equal and compassionate.
O Protector, if you wish for me to remain alive this day..."
"Please be pleased with me, who have become a treasury of many precious qualities." Then, having made the song the focal point, one should visualize the initial seed-syllable residing upon a moon maṇḍala arising from the condensed request. From that, one should meditate on the initial vajra containing its essence, and through the sequence of emanation and reabsorption as before, one should imagine oneself transformed into the form of the Knowledge-Holder Vajradhara.
With the verse:
"Pure by nature and selfless,
The dharmadhātu is without abode.
Arising from the vajra of conceptualization,
That which speaks is not spoken,"
one should cultivate the conviction that the vajra of its essence is in a state of equality.
Following that, one should purify the eyes, ears, nose, tongue, body, and mind in their respective order by means of the radiating syllables KṢIṂ, JRĪṂ, KHAṂ, GAṂ, ṢAṂ, and SAṂ. These completely transform into Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra, who possess moon seats and moonlight. In their respective order, they are identical in body color, faces, and hand symbols to Vairocana, Akṣobhya, Ratnaśrī, Vāgīśvara, Amoghasiddhi, and Paramādya; they wear jeweled crowns and, together with their consorts, should be consecrated.
Following that, one should visualize that upon the moon at the heart, the respective insignia and seed-syllable completely transform into the wisdom-being (jñānasattva) in the form of the commitment-being (samayasattva). At the heart of that [wisdom-being], one should visualize the moon, vajra, and seed-syllable as the blessing. Then, having summoned and caused the Great Vajradhara—the wisdom-being common to all Tathāgatas—to enter, one binds him through the yoga of non-dual awareness, brings him under control, and blesses him. One should stabilize this with the mantra: oṃ dharmadhātu-vajra-svabhāva-ātmako ’ham.
Immediately following that, upon a moon maṇḍala, one should visualize the Mind-Vajra, Vajrapāṇi, arisen from a vajra and seed-syllable, with the moon, vajra, and seed-syllable at the heart as the blessing. Then, having summoned, caused to enter, bound, and brought under control the Mind-Vajra of all Tathāgatas, one blesses it and stabilizes it with: oṃ sarvatathāgata-citta-vajra-svabhāva-ātmako ’ham.
Similarly, at the crown of the head, upon a moon maṇḍala, one should visualize the Body-Vajra, Kṣitigarbha, arisen from a wheel and the syllable oṃ, and bless it with the Body-Vajra of all Tathāgatas, stabilizing it with: oṃ sarvatathāgata-kāya-vajra-svabhāva-ātmako ’ham.
Likewise, at the throat, upon a moon and lotus, one should visualize the Speech-Vajra, Lokeśvara, arisen from the syllable āḥ, and bless it with the Speech-Vajra of all Tathāgatas.
One should stabilize [the visualization] with the mantra: oṃ sarvatathāgatavāgvajrasvabhāvātmako ’haṃ. Then, the Tathāgatas of the ten directions, perfectly exhorted by the light rays from the seed syllable in the heart of the wisdom-being (jñānasattva), arrive in the expanse of the sky. From the light rays of the seed syllables in their hearts, the knowledge goddesses (vidyādevī) emerge, holding parasols, victory banners, musical instruments, precious vases, and so forth, as appropriate. They confer empowerment upon oneself with the stainless water of wisdom. One should then visualize [oneself] as Akṣobhya, together with the knowledge goddess, wearing a precious crown.
Following that, on the seat in front, one should generate the consort of the family from the hand-symbol and seed syllable at the heart, and cause her to face [oneself]. Just as before, one should bless the eyes, body, and so forth, and likewise confer empowerment. One should visualize gazing with eyes full of passion and passion, and become non-dual with one’s own consort.
Then, one should place the knowledge syllables oṃ hūṃ svā āḥ hā respectively on her crown, heart, navel, secret place, and the base of the thighs. From their radiation, [the body] from the heart to the navel, from the waist to the secret place, and from the base of the thighs to the soles of the feet, should be made white, black, red, and green. Following that: hūṃ āḥ hā oṃ.
By means of those [verses], one should sequentially generate upon an eight-petalled red lotus a red vajra with its tip well-concealed, possessing a jewel with three facets and pearl-like luster, and having a corresponding aperture, with a jewel of pearl-like luster. Then, reciting "anurāgayasmi hūṃ," one should initiate joy and manifest the unsurpassed bliss and mental happiness of all the Tathāgatas. One should also perform the consecration with "oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ." Then, one should perform the offerings, praises, tasting of nectar, and so forth, in the manner that will be explained. Thus, this is the method called "accomplishment." As it will be explained in the eighteenth chapter: "To those who meditate on this primordial, pure reality, which arises from method and insight and is free from examples; who are constant in the application of the secret empowerment, the ascetic conduct, and the vows—to those who are like the Vajra of Awakening, I prostrate." This is what will be explained. In the "great accomplishment," without offerings, praises, and so forth, this very nature of the Buddha’s awakening, characterized by the utterly pure dharmadhātu, the nature of great bliss in which all Buddha-qualities are of one taste, and the essence of the svabhāvakāya, is the first samādhi called the "initial application." Having thus completed the initial application, the mantrin abiding in ultimate joy [should contemplate] that very joy.
One should perform the consecration with the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. Then, one should visualize that the light rays from the seed-syllable of the essence summon all the tathāgatas, who are drawn in and dissolved. Emerging from the aperture of the jewel, they enter the aperture of the jewel and become a maṇḍala of a melted moon.
From the condensation of that, one should visualize one’s own seed-syllable together with its seat. From that very [seed-syllable], one should generate each of the maṇḍala deities by means of the three samaya vajras and establish them with the fourth.
Regarding that, first, from that very seed-syllable, by means of the mantra vajradhṛk, one emanates the wrathful family that pervades the entire expanse of space. From their condensation, one should visualize Akṣobhya, who is like a sapphire, with black, white, and red faces, blazing and slightly baring his fangs, with his hair in a topknot. With his two primary hands, he embraces the consort who is his own manifestation; with the remaining hands, he holds a vajra, a sword, a jewel, and a lotus. Having emanated him, one should cause his body, speech, and mind to enter into the body, speech, and mind of the Blessed One.
From that very [seed-syllable], by means of the mantra jina jik, one emanates the tathāgata family. From their emanation and condensation, one should visualize Vairocana, who is like the autumn moon, with white, black, and red faces, peaceful, and embracing the consort who is his own manifestation. With the remaining hands, he holds a wheel, a sword, a jewel, and a lotus. Having emanated him as before, one should place him upon the moon in the eastern direction.
From that same [text]: By means of the syllable Ratnadhṛk, one should visualize Ratnasambhava, who arises from the emanation and reabsorption of the family of the Knowledge King. He is like refined gold, with yellow, black, and white faces, and holds a jewel, a sword, a wheel, and a lotus. He should be placed upon the sun in the southern direction.
From that same [text]: By means of the syllable Ārolik, one should visualize Amitābha, who arises from the emanation and reabsorption of the family of the Knowledge Queen. He is like a ruby, with red, black, and white faces, and holds a lotus, a sword, a jewel, and a wheel. He should be placed upon the sun in the western direction.
From that same [text]: By means of the syllable Prajñādhṛk, one should meditate on Amoghasiddhi, who arises from the emanation and reabsorption of the family of the offering goddesses. He is like an emerald, with green, black, and white faces, and holds a sword, a wheel, a jewel, and a lotus. He should be placed upon the sun in the northern direction. These five have their hair tied in topknots.
From that same [text]: By means of the syllable Moharatī, one should emanate clouds of the Vajra Body of all the Tathāgatas and reabsorb them into the form of Moharatī. One should visualize her, who arises from that, as having eyes like the autumn moon, with three faces corresponding to the principal deity, wearing a precious crown, and embracing the method (the consort) who appears from her own radiance with her two primary hands. With her remaining hands, she holds a wheel, a sword, a jewel, and a lotus. She should be placed upon the moon in the southeast.
From that same [source], by means of the syllable dveṣarati, clouds of the vajra-mind of all the tathāgatas are emanated and gathered into the form of the consort of Hatred; from this, Māmakī, who is like a sapphire and holds a red utpala, a sword, a jewel, and a lotus, should be placed upon the moon in the direction of the Nairṛta. From that same [source], by means of the syllable rāgarati, clouds of the vajra-speech of all the tathāgatas are emanated and gathered into the form of the consort of Passion; from this, Pāṇḍaravāsinī, who is like a ruby and holds a lotus, a sword, a jewel, and a wheel, should be placed upon the moon in the direction of the Vāyu. From that same [source], by means of the syllable vajrarati, clouds of the vajra-commitment of body, speech, and mind are emanated and gathered into the form of the consort of Vajra; from this, Tārā, who is like refined gold and holds a yellow utpala, a sword, a jewel, and a lotus, should be placed upon the moon in the direction of the Īśāna. These four, in their respective order, are beautifully adorned by expressions such as smiling faces and sidelong glances, which demonstrate the flavors of the arising of wisdom, discernment, individualization, and thorough engagement. From that same [source], while reciting the three suchnesses—oṃ āḥ hūṃ—clouds of the five types of offerings, consisting of various delightful forms, sounds, smells, tastes, and tactile objects, are emanated and gathered, and from these, in their respective order:
One should meditate on the white, black, yellow, red, green, and white vajras of form, sound, smell, taste, touch, and the dharmadhātu, holding in their second right hands a mirror, a lute, a conch, a vessel of flavors, a multicolored cloth, and a source of phenomena (dharmodaya). With their remaining three hands, they hold a sword, a jewel, and a lotus, respectively. These should be placed in order upon the moon maṇḍalas at the four intermediate directions of the outer circle, starting with fire, and on the two sides of the main entrance. These ten goddesses also wear jeweled crowns and are transformed by a graceful, playful, and amorous expression. These ten and the five Victors are in the vajra posture, adorned with divine ornaments and garments. In the other directions, by means of those same three [mantras], one should visualize the six—Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra—on the moon disks at the two sides of the southern, western, and northern gates. Their crowns, colors, faces, and hand-symbols are similar to those of the six Universal Monarchs (cakravartins). From that very [source], through the emanation and reabsorption of the wrathful family by means of the mantras Yamāntakṛt, Prajñāntakṛt, Padmāntakṛt, and Vighnāntakṛt, in their proper order:
Yamāntaka, Prajñāntaka, Padmāntaka, and Vighnāntaka—black, white, red, and black respectively—hold in their second right hands a vajra hammer, a vajra staff, a blazing lotus, and a double-pronged vajra. The other three hands of each hold a sword, a jewel, and a lotus; however, for Padmāntaka, the other three hands hold a sword, a jewel, and a wheel. Having visualized them in this way, they should be placed upon the sun disks at the eastern and other gates.
These four are as follows: laughing "ha ha," with flickering tongues, fangs, and furrowed brows, with pendulous bellies; their eyebrows, eyelashes, and beards are yellow; their eyes are red, and they are short, stout, and fierce; blazing like the fire at the end of an eon, their tawny hair bristles upward and flames; they stand with the left leg extended, adorned with snakes, and wear lower garments of tiger skin.
Thus, having clearly visualized the maṇḍala complete in all its aspects, one should summon the wisdom maṇḍala with light rays from the seed syllables of the essence and cause it to enter the front of the samaya maṇḍala. The gatekeepers should expel the classes of obstructing spirits that arrived together with it. Having protected the maṇḍala with their respective essence mantras and offered the water for the feet with the recitation of their own secret mantras, the gatekeepers should perform the rites of summoning, entering, binding, and pleasing.
In that way, having unified the samaya-maṇḍala and the wisdom-maṇḍala, one should perform the blessing of the moon, the symbols, and the wisdom, body, speech, and mind seed-syllables residing upon the moon at the heart, head, throat, and heart-centers of all [the deities]. Then, having summoned [the deities] by the light rays of one's own essence seed-syllable, one should visualize that the Buddhas of the ten directions residing in the expanse of space—emanated from the light rays of their essence mantras—bestow empowerment with assemblies of knowledge-holders (vidyā) holding vases of wisdom-water in their hands. Furthermore, one should see a Universal Monarch (cakravartin) appear upon the crown of each of them: thus, Akṣobhya is the Vajradhara for Akṣobhya; Vairocana and the others are Akṣobhya; Locanā and the others are Amitābha; Rūpavajrā and the others are Amoghasiddhi; and for the wrathful deities, it is Akṣobhya. Alternatively, for all deities except Akṣobhya, it is Akṣobhya. Then, those Tathāgatas should bestow the vidyā-vow upon the Lord of the Maṇḍala and the four Tathāgatas, as appropriate, through the knowledge-holders (vidyā) arising from their own essence seed-syllables.
The practitioner of the yoga of accomplishment should also, prior to the blessing of the eyes and so forth, summon the Wisdom Vajradhara with light rays from the seed syllable at the heart and place him upon the moon in the sky in front. Having cleared away obstructors and offered the water for the face and the water for the feet, one should cause him to enter into oneself with all those substances. Then, all forms and so forth should be summoned by the light rays from the seed syllable at one’s own heart and, having been inserted in the manner of a mass, one should visualize them melting and entering into the lotus.
Following that, one should visualize the sky adorned by the six goddesses, such as Rūpavajrā, who emerge from the portals of the light rays issuing from each of the pores of the Wisdom Consort. These goddesses are just like oneself, possessing forms, sounds, smells, tastes, and various textures that are superior to those of ordinary gods. They are skilled in emitting clouds of the five offerings from the sixth [sense] and are manifold in producing the supreme bliss. One should then consecrate them with: oṃ sarvatathāgata pūjāvajrasvabhāvātmako ’haṃ.
Then, from the mouths of all the deities of the maṇḍala, five verses emerge simultaneously:
"Akṣobhyavajra, great wisdom,
Vajradhātu, the great expanse of space,
Supreme of the three vajras, the three maṇḍalas—
Homage to you, Vajradhātu!
Vairocana, the great purity,
Vajra peace, great joy,
Supreme of the supreme, naturally luminous—
Homage to you, the Teacher Vajra!"
Homage to you, the Vajra Body, the King of Jewels, most profound, the stainless vajra of space, pure by nature and untainted. Homage to you, the Vajra Speech, the Great King of Infinite Vajra, the non-conceptual vajra-holder of space, who has attained the perfection of passion. Homage to you, Vajrasattva, the meaningful vajra, the perfect Buddha, who fulfills all intentions and arises from the very essence of purity. Thus one should offer praise.
Then, having generated the five nectars through visualization or invocation according to the ritual, one should imagine a subtle white vajra arising from the syllable HŪṂ in the center of the tongue. Through the application of radiating and reabsorbing, one makes the tongue of that nature. One should then visualize the maṇḍala together with the principal deity upon the great moon at the heart and satisfy them with that.
Since the essential body (svabhāvikakāya) of the Buddhas cannot be perceived by others, one should partake together with the great bodhisattvas of the great maṇḍala, which is the essence of the enjoyment of the Dharma of all Buddhas—the nature of great bliss in which all Buddha-qualities are of one taste, and which is the identity of the principal deity of the maṇḍala and its concordant cause. By causing great bliss to descend, one becomes under the power of that [bliss] and should meditate on both [the deity and the maṇḍala] for as long as desired. In this way, the second meditative stabilization is called the "Supreme King of Maṇḍalas," which is the identity of the saṃbhogakāya.
Then, the Lord exhorts all the deities of the maṇḍala and, by emitting clouds of his own body, performs the welfare of all sentient beings in the ten directions, and then reabsorbs the clouds of his own body into himself. In that regard, Vairocana brings all sentient beings to the supreme samādhi of liberation, the suchness of the form of all tathāgatas. The suchness of consciousness is brought about by Akṣobhya; the suchness of feeling by Ratnasambhava; the suchness of perception by Amitābha; and the suchness of formations by Amoghasiddhi. The suchness of form is the joy of perfect vision, brought about by Locanā; the suchness of consciousness by Māmakī; the suchness of phenomena by Pāṇḍaravāsinī; and the suchness of activity by Tārā. The suchness of form, which exhausts the obscurations to attainment, is brought about by Yamāntaka; the suchness of consciousness by Prajñāntaka; the suchness of phenomena by Padmāntaka; and the suchness of activity by Vighnāntaka. The mastery over the various objects such as form, which are supremely irreproachable and supremely delightful, is brought about by Rūpavajrā and the others. Kṣitigarbha and the others exercise mastery over the seeing of forms and so forth.
The nature of the lord of the maṇḍala bestows the bliss of unsurpassed awakening. It is said: "Completely liberated from all obscurations, the abode of the qualities of all buddhas, eternal and unsurpassed bliss, the state of the Great Vajradhara." This is the bliss of unsurpassed awakening. Following that, in order to experience the joy of the perfect fulfillment of the welfare of oneself and others, one should meditate specifically on that bliss and mental happiness as the nature of the dependent [maṇḍala] together with its retinue, for as long as desired. Thus, this is the third meditative stabilization, called the "Supreme King of Activities," which has the nature of the nirmāṇakāya.
After the practitioner of the sādhana has partaken of the nectar according to the ritual, they should act for the benefit of all the maṇḍala deities as before, arising from the mantra at their own heart. Having perfectly gathered them back into that very [mantra], they should meditate until they are weary, on the single taste of the peerless bliss and mental happiness of the perfect nature. When the practitioner of the sādhana or the practitioner of the great sādhana becomes fatigued from meditating in that way, they should rest and perform the recitation.
In that regard, first, one should definitively examine the meaning of one's own seed-syllable, which resides upon the moon maṇḍala at the center of the heart of the jñānasattva, and which has become the very essence of one's own insignia. "The non-duality of the knower and the known..."
"My body is bliss, perfect awakening, the first vajra, and the first vowel; mind and speech are also that very meaning." Thus it is said. Following that, one should visualize the seed syllables of body, speech, and mind, along with the four seats of those seed syllables, in sequence upon the front, right, and left sides of one's own seed syllable resting upon a moon maṇḍala. Among these, that which is in the center is one's own mind; it is manifold, and because it is the indivisible nature of the three vajras, it is the "vajra." The other three are its divisions. For that very reason, the perfect representation of one's own mind through the indivisible nature of the three vajras is explained as "vajra recitation." As it is said: "The recitation of the entire meaning of mantra is characterized by the three indivisible vajras; the three divisions of the vajra are, at the end, arranged as the 'three vajras'." In that regard, from the manifold [center], rays of five-colored light are emitted, and from the divisions, there is one color for each. Then, one should recite the mantra of the four syllables in this sequence: when reciting the "essence of wisdom," one should resolve through that very [recitation] that the divisions and the manifold are merely one's own mind. When reciting "awakening and selflessness," one should resolve through superior conviction that the cognitions of names and objects are selfless, such that conventionalities are like space. When reciting "manifold," one should resolve that one's own mind itself is the nature of the manifold, because from that very [mind], the clouds of the body, speech, and mind of all the tathāgatas are emitted.
When reciting the "fierce" [syllables], one should resolve upon their equality. This is because, from the three diverse clouds of the body and so forth, one brings the three emanated diverse clouds into a single taste. Thus, for the first repetition, it is as described. For the second repetition and subsequent ones, one should recite the essence of wisdom and resolve that the emanations are merely one's own mind; they are then withdrawn into one's own mind. The remaining [repetitions] are similar to the first. Although the subsequent repetitions of all [the syllables] are exactly like the second repetition and so forth, one should not recite or emanate the "diverse" [syllables] themselves; rather, one should resolve that even the divisions are themselves the diverse classification. When reciting the "fierce" [syllables] as well, one should not emanate them, but should resolve that even the divisions are in a state of equality. This is the vajra recitation of this [practice].
In that regard, there are two aspects. When, from the divisions, further divisions and from the diverse, further diverse [emanations] are projected and then withdrawn into the diverse, that is the vajra recitation of emanation from all. Furthermore, when, from the diverse itself, the divisions and the diverse are perfectly projected and then withdrawn into the divisions, that is the vajra recitation of emanation from the singular. Thus, the vajra recitation is of two types.
Alternatively, one should analyze the meaning of one’s own body, speech, and mind in that same way. Then, having visualized the essence mantra upon a corresponding seat in the heart of the wisdom-being (jñānasattva), one should mentally inscribe the garland of mantra syllables—facing upward and circling the seed-syllable in a circle—blazing like a garland of lamps, circling from the right. One should then rest the mind in meditative equipoise upon that and recite it, performing the recitation for as long as desired; this is the "recitation of cessation."
When one becomes weary from such recitation and meditation, the practitioner of the great accomplishment should perform the offerings, praises, and so forth according to the ritual. Then, the maṇḍala should be dissolved by means of the three syllables:
"The Teacher, through the three stages,
Dissolves the Victors and Goddesses
Into the seed-syllables of body, speech, and mind,
Which are the equality of intellect and selflessness."
Then, according to one's strength, or in brief, one should make the following aspiration with these two verses:
"By this virtue, may I attain
The state of the Great Vajradhara,
The universal self of all Buddhas.
May all beings also attain it.
Whatever conduct is for the sake of enlightenment,
And whatever is the conduct of the Perfect Buddhas—
May I practice both of those
Conducts taught by Bodhivajra."
Then, one should visualize the source of phenomena (dharmodaya) dissolving into space, and the celestial mansion dissolving into the external earth and so forth. One's own five aggregates are the five Buddhas, and...
One should visualize the six sense bases as the six bodhisattvas and, having arisen, abide by means of that very application of visualization. Regarding this, it is said:
"I am the lord of the maṇḍala,
I am the maṇḍala of the aggregates and faculties.
The five elements are the abode"—
thus one should repeatedly visualize and abide.
Furthermore, it is said:
"Even while abiding in samādhi, whatever is seen
with aspects is the wisdom that accords with the cause
of non-dual wisdom;
it is to be analyzed as the supreme illusion."
The practitioner of the yoga of accomplishment should also perform all these [rites] other than the dissolution of the maṇḍala. During the intervals between sessions, the practitioner of the yoga of accomplishment likewise enters the meditation cell and sits. Instantaneously, one should visualize oneself as Vajrasattva seated upon the central throne of the foundational maṇḍala, which has been completely transformed from the five elements. Having blessed the eyes, body, and so forth, one should focus on the deity who is crowned with Akṣobhya and is in union with the knowledge-consort of one's own family, becoming non-dual with her.
As for the practitioner of the yoga of great accomplishment, the members of the maṇḍala previously dissolved should also emerge from the seed-syllables of the body and so forth. Having arranged them in their respective places, one should visualize them as being blessed with the body and so forth, consecrated with the crown initiation, and endowed with the conduct of the knowledge-consort. Then, having performed the vows, offerings, praises, tasting the nectar, recitation, and so forth, one should arise as before and abide in that same manner.
The final session is also of this very same nature. The distinction is as follows: "Oṃ, you have accomplished all the benefit of beings; grant the accomplishments in accordance [with our needs]. Having departed to the buddha-fields, please return once again." With "Oṃ vajra muḥ," one should request the wisdom beings or the wisdom maṇḍala to depart. Then, having dissolved the samaya maṇḍala as before, one should manifest the ultimate great bodhicitta and sleep without effort. Upon waking, one should imagine being exhorted by the songs of the four goddesses, then rise and perform everything as on the previous day. In this way, all these should be performed according to the daily sessions or circumstances, for there is no fixed rule regarding sessions and so forth for the accumulation of merit. If one has the capacity, there is indeed a fixed rule, because that brings virtuous qualities to their ultimate perfection. When one becomes habituated in this way, meditation or recitation will be accomplished. That accomplishment should be correctly recognized by the uninterrupted appearance of the object of focus in extreme clarity, or by the uninterrupted force of joy arising from spontaneous presence, or by not hearing nearby sounds, or by the specific signs in dreams as taught in the fifteenth chapter.
Having correctly understood this, one should ascertain that just as those signs arise through the power of meditation and recitation, they will likewise be accomplished without taking long. Then, in order to bring the siddhi close, one should analyze the mind and meditate on the vajra of space. The analysis of the mind is as follows: "Whatever appears in the manner of the maṇḍala of the support and the supported—the body, speech, and mind of mine—is my mind alone, for it is illogical for appearances to exist apart from one's own mind." That mind-only, too, is in the ultimate sense non-dual mere appearance; because the mere differentiation of aspects is false, it subsides upon seeing the ultimate. This is the stainless vajra of space alone, the non-apparent wisdom like the infinite sky.
Thereafter, one should dwell in a mountain cave, a great hermitage, on the shore of a lake, or by a riverbank—places free of people and conducive to practice—accompanied by the company of noble beings. One should then accomplish the practice with the supreme siddhi as the objective, following the ritual procedures such as the six-limbed approach. As it is said:
"To him who meditates on this method for supreme siddhi,
Through the ritual of approach, near-attainment, attainment,
And great attainment, the master of unchanging realization,
Who is like the Vajra of Awakening—to him I prostrate."
Furthermore, those who desire supreme siddhi through the application of other deities should perform all these very same rituals.
Regarding the seed syllables, body colors, hand implements, mantras, and so forth, there are distinctions. Here, the verse states:
The seed syllables, mantras, and families of others,
Whether they be the Knower of Reality or a person born of knowledge,
These should be inferred; all others are explained.
The seed syllables, body colors, families, and so forth,
As well as the signs or the four signs,
Taught in other tantras, should be definitively grasped from those.
Whether they have been spoken or not,
The seed syllables and so forth should be taken from others.
Because all vajras are gathered through the ritual of the Guhyasamāja,
For the sake of accomplishing the maṇḍala of the Mind,
And because it is the support for the Wheel-Holder,
If another Victor should occupy the center,
Akṣobhya shall be in that position.
When the Buddha becomes the leader of the retinue,
That which was emanated should be absorbed.
When a Bodhisattva becomes the leader of the retinue,
The families of that [Bodhisattva] should be absorbed.
If the maṇḍala deities other than the Victor
Make the Wheel-Holder the leader,
That central one is also another,
And in its own position, it is likewise another.
Those who have gathered the accumulations
Are for the sake of accomplishment in this very life.
For the sake of accomplishment in other births,
One should also perform a little recitation and meditation.
Regarding the phrase "the Tathāgatas" and so forth: the secret of the body, speech, and mind of all the Tathāgatas is the ultimate, which is Vajradhara.
That which arises from this is the tantra known as the Guhyasamāja. In this context, the maṇḍala is that which is of the nature of the meditative absorption (samādhi) of all the tathāgatas, and not of the nature of a painted representation. In this regard, it is a maṇḍala because it is the essence (maṇḍa) and it takes up or holds that essence; thus, the meaning is "the condensed essence of all phenomena." Its consecration is the emanation, and the chapter that clarifies it is the collection of words. "First" means the beginning. "Complete" means the end. This is the first chapter from the Puṣpamālā-ṭīkā, a commentary on the Guhyasamāja.
The means for arising in the supreme siddhi was taught in the first chapter. Those means are the four: the approach (sevā), the near-attainment (upasādhana), the attainment (sādhana), and the great attainment (mahāsādhana). Furthermore, the Blessed One taught these from this chapter onward, in the sequence of near-attainment, approach, attainment, and great attainment, up to the fifth chapter; likewise, they are also taught in other [subsequent] fourth [chapters]. Therefore, the sequential arrangement of the chapters according to the order in which they are read is the sequential [order of practice]. As it is said in the eighteenth chapter: "The fifth and the ninth, the thirteenth and the seventeenth," and so forth. In that regard, the near-attainment is [taught] in the second, sixth, and tenth chapters, and...
Having been distributed among the fourteen [chapters], they are now to be summarized and explained at the outset of this chapter on their clear realization (abhisamaya). Here, a practitioner who has diligently performed the approach (sevā) of the six branches should dwell in a mountain cave or similar secluded place. In the morning, having entered the meditation cell and performed the rituals up to the point of abiding on the path, they should generate great compassion and arouse the ultimate bodhicitta. Having blessed [themselves] with the mantra of the wisdom of emptiness, they should visualize themselves sitting upon the central seat of the celestial mansion, which is situated at the hub of a crossed vajra (viśvavajra) located at the center of a multicolored lotus within the source of phenomena (dharmodaya).
If the practitioner is a yogi of Akṣobhya or of his family, they should then visualize their own mind as the heart-mind of Akṣobhya and in the form of his mantra, in the center of a vajra upon a sun disk at the heart. That mantra is the syllable HŪṂ, blue in color, with a hot tactile sensation and a harsh sound. With a mind in the form of that [mantra], one should conceptually analyze all deities as the suchness (tathatā) of Akṣobhya. The radiation of light rays from the mind is the samādhi of "attaining illumination" (ālokalabdha). Viewing those arrays of deities pervading the expanse of space with those light rays is the samādhi of "increasing illumination" (vṛddhāloka). Then, thinking "all these are the nature of mind," one draws in those arrays of deities and dissolves them into the mind; this is the visualization of the mantra.
This is the samādhi that is one-pointed toward the meaning of suchness. Then, thinking that since there is no apprehended object, there is also no apprehending subject, knowing that even that mind is not mind is the focus on mind, which is the uninterrupted samādhi. Then, from the complete transformation of the mantra, one visualizes oneself as Akṣobhya; this is the focus on speech, the awakening of Akṣobhya. That body of Akṣobhya is like sapphire, with black, white, and red faces, a topknot of matted hair adorned with Vajrasattva, seated in the vajra posture upon a sun and moon seat, with two hands embracing a consort similar to himself, and the remaining hands holding a vajra, a sword, a jewel, and a lotus. Following that, the coarse bodhicitta is the cultivation of Akṣobhya’s awakening through this verse:
"Since these entities are unarisen,
There are no phenomena and no nature of phenomena.
Like space, without self—
This is the manner of awakening taught."
After that, one visualizes a vajra at the heart, a wheel at the head, and a lotus at the throat upon the moons of those locations, and beholds the syllables HŪṂ, the vidyā-mantra, and ĀḤ at their centers. Following that, upon the sun at the heart, at the center of the vajra, one visualizes the syllable HŪṂ; within its bindu, from a subtle HŪṂ, one visualizes a blue vajra the size of a barley grain, slightly tilted. From that very [vajra], one emanates clouds of signs and makes the collection of the moving and the non-moving into its nature.
Having gathered those various [elements] into a mass, they transform into the form of an extremely subtle sun maṇḍala, which is then absorbed into the center of the sign. Within that sun, one should contemplate the supremely subtle seed-syllable of Akṣobhya; this is the examination by mantra and the meditative absorption of the application of awakening, which is the subtle bodhicitta.
Following that, the syllables of the signs residing in the moon at the heart, head, and throat are consecrated by their respective mantras as the Mind Vajra and so forth: oṃ sarvatathāgatacittavajrasvabhāvātmako ’ham, oṃ sarvatathāgatakāyavajrasvabhāvātmako ’ham, oṃ sarvatathāgatavāgvajrasvabhāvātmako ’ham.
After that, one performs the three offerings of joy known as the samaya of mantra, the samaya of the maṇḍala, and the samaya of awakening. Among these, the emanation of delusion, hatred, passion, and the vajras from the subtle sign residing at the heart, pervading the entirety of space as subtle signs, is the samaya of mantra.
Having gathered those [emanations], one places the Lord of Knowledge (vidyeśvara) upon the extremely subtle seat of one’s own mantra. Then, by means of the attachment—that is, the clinging—to the syllables of one’s own mantra upon that [seat], one gazes with attachment and clinging toward that Lord of Knowledge; this is the samaya of the maṇḍala.
Then, from the Lord of Knowledge, all clouds of the bodies of knowledge are emanated and subsequently reabsorbed into that very [seat]. From the mantra syllables residing above that, all clouds of the bodies of the Tathāgatas are emanated.
This reabsorption into that very state is the samaya of awakening. Then, that very supreme joy is blessed with the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’ham. Then, from the gateways of the light rays of the mantra at the heart, the six offering goddesses are emanated. Among them, from five goddesses, clouds of the five sensory qualities are projected. From the sixth, clouds of the five types of offerings are manifested to perfectly worship all the tathāgatas. That very offering is blessed with the mantra: oṃ sarvatathāgatapūjāvajrasvabhāvātmako ’ham.
The primary meaning of this chapter is the stage of near-attainment (upāsana). In order to open the section on the bodhicitta itself, the words "Then" and so forth are spoken. The "Lord of Body and so forth" is for the sake of distinguishing the body and so forth in all their aspects. The "offerings" belong to Rūpavajrā and the others. The phrase "Thus it was said" (evam mayā śrutam) is a word of supplication, connected to the sense: "O Blessed One, please explain!"
The mind that ranges over awakening is bodhicitta. "Guru" (bla ma) means "supreme" (anuttara); because there is nothing superior to this, it is "unsurpassed." If one asks what that is, it is the "secret," the secret of the body and so forth. If one asks whose, it is of all the tathāgatas, the lords of the maṇḍala. If one asks what kind, it is the supreme essence of body, speech, and mind—the body, speech, and...
Because the mind is equal to space, it is the essence; and because it is connected with the six universal monarchs, this bodhicitta is of six types, which, through the division into coarse and subtle, become twelve types. Here, the verse says:
The bodhicitta that is the practice of awakening
Is said to be of twelve types.
By the second [line], the six coarse ones;
By the sixth, the six subtle ones.
The vajras of the body and so forth are condensed; this is the meaning of the term "Guhya-samāja" (Gathering of Secrets). "Knowing" refers to having it in mind. "Conceptualizing" refers to the expression of the mind that seeks everywhere. Because it possesses conceptualization, it is "conceptualizing"—that is, conceptualizing with the mind without verbal expression. Knowing that is knowing it through the superknowledge of knowing the various states of mind.
Furthermore, that conceptualization here is of six types. The first conceptualization is: "Is it the case here as well that the bodhicitta is the mantra placed in the center of the moon-mark at the heart, as it is in other tantras?" The second is: "If that is so, what distinction is there such that this is unsurpassed?" The third is: "If it is the body, speech, and mind of the universal monarch himself, how can it be the [body, speech, and mind] of all the Tathāgatas?" The fourth is: "If bodhicitta is the nature of mind itself, how can it be the body, speech, and mind themselves?"
If it is argued that even if the body born from the mantra is apprehended, it is awakening itself but not the bodhicitta, this is the fifth [point]. If, on the other hand, it is asserted that the mind which engages with awakening is the bodhicitta, then even in that case, since the bodhicitta is said to be the body and speech, it is not the speech; this is the sixth [point]. The phrase "thus" refers to the removal of conceptual constructions by means of this explanation for the sake of generating the bodhicitta. Regarding the command "you should generate," the term "mind" means: generate the mind in the form of the mantra in the center of the moon and the sign at the heart, just as it is renowned; this is the meaning. By this, the first conceptual construction is removed. Regarding the phrase "like the body," the dharma is the primary factor. The word "body" refers to the body itself and the aspect of "like"; the meaning is that one should generate [the mind] in those [forms]. In that regard, the "body" is the assembly of mantra deities who comprise the three secrets of all the tathāgatas pervading the expanse of space. "By the body itself" means by the very nature of the body; having summoned them with the light rays of the mind, the bodies are inserted into the mind. This is the focus on the mantra, which is the wisdom of non-apprehension. By teaching such distinctions, the second [conceptual construction] is also removed.
That mind is described as the nature of the body, speech, and mind of all the tathāgatas; because it becomes their speech and body, the third [alternative] is also excluded. "Like the nature" means that one should generate the nature of the mind as being empty of the two [subject and object]. Since there is no apprehended object, the apprehending subject is also negated; this is the focus on the mind, the wisdom (jñāna) that is without apprehension. Regarding the phrase "like the aspect of body and mind," it means that from the complete transformation of whatever mantra is the aspect of that very mind, one should generate the body, speech, and mind—which are of the nature of space and characterized by awakening—as the body of a Universal Monarch (cakravartin). This is the focus on speech. "Like the mind expressed in words" refers to the third characteristic: having recited the verses of awakening, it means one should generate the mind that investigates awakening in a manner similar to the aspect of that [mind]. By this, the fourth, fifth, and sixth [alternatives] are also excluded. Thus, here the body accomplished through the three types of focus is awakening, and the mind that investigates that is asserted to be the "awakening mind" (bodhicitta); because they are the nature of the focus on the body, the aspect of speech, and the investigation, they are the very body, speech, and mind. Alternatively, since that very awakening has the characteristic of body, speech, and mind being like space, it is body, speech, and mind; and the mind that investigates that awakening is also called body, speech, and mind.
Therefore, the fourth conceptualization is eliminated. Regarding the statement that the "bodhicitta" in the body born of mantra is awakening itself and does not become the [ordinary] mind, and the statement that the body's mind becomes the body, speech, and mind—since neither of these is accepted, there is no liberation therein; thus, the fifth and sixth conceptualizations are also eliminated.
The word "then" (de nas) means after the preceding instruction. "Those" (de dag) refers to those for whom the aforementioned conceptualizations had previously arisen. "Those who possess bodhisattvas" refers to the bodhisattvas; the meaning is that they generated the mind in the form of the mantra within the moon and the central symbol at the heart. "All Tathāgatas" refers to all the deities of mantra. The "space of their body and so forth" is the non-apprehension of body and so forth. By distinguishing "those" and "such as that," the body of the Universal Monarch (cakravartin) is included. Their "application" (sbyor ba) is the application of the three objects of focus upon the mind that has entered the symbol at the heart.
Regarding the phrase "uttered in praise" (udāna) and so forth, "Samantabhadra" is the mind that is the identity of all mantra deities. The "Vajra of body and so forth" is non-apprehension; because he possesses that, he is "Vajrin" (the Vajra-holder). The "application of non-arising" is the application through the activity of contemplating the aspect of non-arising. "Proclaimed" (rab tu bsgrags pa) means analyzed through verses.
These are the bodhisattvas’ collective investigation of awakening. Having shown the common definition of bodhicitta, in order to show its classifications, the passage beginning with "Then" is spoken. In all six terms, the first word "vajra" (rdo rje) has the meaning of a "sign" (nimitta). The second has the meaning of "indestructible" (abhedyārtha). The third has the meaning of "meditative absorption" (samādhi). The first instances of the word "tathāgata" are mantra words, just like the word "buddha," which refers to the realization of suchness (tattva). In all six, the term "Bhagavān" (bcom ldan 'das) refers to the Vajradhara himself.
Regarding that, the bodhicitta of Vajradhara is first explained in the passage beginning with "Then." Here, the body, speech, and mind of all the tathāgatas are Vajradhara. Because he possesses this vajra, he is so called; this is through the application of a ruby-red [syllable] upon the moon at the heart. The term "tathā" means "just as"; because this mantra possesses the vajra of that [Vajradhara] and has proceeded to realize it, he is a "tathāgata." Thus, the mantra of the tathāgata is arranged in the center of the sign. That mantra is the white syllable HŪṂ, possessing a cool and melodious sound. Since it is a mere mind empty of subject and object, it consists of the three syllables; the meaning is that the object of knowledge and the knower are gathered and abide therein. "All tathāgatas" refers to the deities of the mantra.
The manner of their manifest awakening is the meaning of the "Vajra-Holder of the Wisdom of the Dharmadhātu, which is utterly pure suchness." The meditative absorption (samādhi) that takes that as its object is also called by that name. Because it is indivisible, "entering vajra-equipoise" refers to the actualization through three objects of focus: the radiation of light rays from that mind in the form of mantra is the "samādhi of the attainment of light." Seeing the array of mantra deities abiding, pervading all ten directions by those very light rays, is the "samādhi of the increase of light." Gathering them with that and drawing them into the interior of the mind is the focus on mantra; it is the "samādhi of the single aspect of suchness." Knowing that there is no apprehended object, and thereby knowing that there is no apprehending subject, is the "focus on the mind," which is the "uninterrupted samādhi." That which is capable of interrupting the arising of the supramundane mind is an "interruption"; because such an interruption does not exist here, it is "uninterrupted." Then, through the transformation of the mantra as the nature of speech, generating the body of the Vajra-Holder is the "focus on speech." Thus, having entered the meditative absorption focused on the Vajra-Holder through these three objects of focus, regarding the phrase "this bodhicitta": the Vajra-Holder who is the focus on speech is "awakening" (bodhi), and the mind that engages with that is "bodhicitta." Regarding the phrase "without entity" and so forth, "without entity" refers to the object of the dharmadhātu.
Regarding the phrase "there is no meditation": "meditation" refers to the engagement of the consorts; "there is no [meditation]" means that it is not within their sphere of activity. Regarding the phrase "it is to be meditated upon": this refers to the consorts, yet they are not the meditation upon that [reality], because they do not exist as the subjects of that [reality]. This is because they possess diverse flavors through verbal expression, whereas that [reality] is of a single flavor because it is inexpressible.
The phrase "in that way" means: because that which is to be meditated upon is not meditation, and because the nature of bliss in which they have become of a single flavor is the experience of that [reality], therefore the entity is not meditation. The generation of the mind of great bliss is ultimately unborn; it is not found through meditation, nor is it an object of observation, because meditation is also negated therein. This is the analysis of the awakening of Vajradhara himself, which the Blessed One spoke.
The "Vajra Body, Speech, and Mind of all Tathāgatas" is the meditative absorption (samādhi); one who has entered into equipoise therein is so called. "Tathā" means "equipoised," and "gata" means "realized" by the retinue in that very way. Here is the verse:
"By the gathering of the consorts,
The experience of the Dharmadhātu is blissful.
That is unborn and unfindable;
Thus the Vajradhara verse is known."
Thus spoke Vairocana.
Regarding the passage beginning with "Then," the explanation of Vairocana and the others should be understood by following the Vajradhara [tantra]. The specific details shall be explained here: within the sign of an eight-spoked white wheel upon the moon at the heart of Vairocana, the supreme mantra is arranged. Furthermore, these three syllables are taught as the meaning of the nature of emptiness, which is primordially unborn. The "clear realization of all Tathāgatas" refers to the complete and perfect comprehension [of reality]; since there is nothing other than awakening, it is "complete comprehension," and since it is the nature of emptiness, it is "perfect," because it is primordially without birth. Therefore, the meaning is "mere wisdom that is the nature of emptiness, being primordially unborn," up to the words "Vairocana." Regarding the passage beginning with "all things," this verse consists of six lines with seven, seven, eight, nine, eight, and six syllables respectively. "All things" refers to the external deities of mantra. "Free" means not possessing [them]. The detailed explanation of this teaching begins with "the aggregates" and so forth: the aggregates are the five Buddhas; the elements are the five such as Locanā; the sense bases are the twelve, such as Kṣitigarbha and the others, and Rūpavajrā and the others. In brief, the "apprehended" is the aggregate of form.
The grasper consists of the aggregate of feeling and so forth. "Completely abandoned" means because of mere self-awareness, for those aggregates and so forth are one's own mind. Since this is empty of the two, it is the nature of emptiness; because of emptiness, it is primordially unborn, and since it is not something that ceases after having been born, it is primordially without birth. "The equality of the selflessness of phenomena" refers to phenomena as the grasped and the grasper. Their non-existence is selflessness, which is the equality of the three times. Here is the verse:
"In this wheel of the Buddha, there is no object;
They are the nature of emptiness,
Primordially unborn—
Know this to be the verse of analysis."
Thus it was spoken by Akṣobhya. Regarding the passage beginning with "Then," in the heart of Akṣobhya, upon a sun disk, is a black vajra mark slightly tilted, in the center of which is its mantra, the syllable HŪṂ, black in color, with a hot tactile sensation and a rough texture. Since the mind is the emptiness of the grasped and the grasper, the meaning of these three syllables is that the object of knowledge and the knowing subject are condensed into a single taste. "The inexhaustible of all Tathāgatas" refers to the fifth meditative concentration at the conclusion of the summary, which is the meaning of "Akṣobhya." "These entities" refers to the infinite mantra deities. "Unborn" means that in the mind of meditative equipoise, because there is no infinite birth, it is free from the vast and is condensed.
In that case, there are the phenomena (dharma) and the nature of phenomena (dharmatā). Because the mind apprehends, it is "phenomena," which is calm abiding (śamatha). Because it possesses the aspect of the nature of phenomena, it is "the nature of phenomena," which is special insight (vipaśyanā). These are also to be reversed: therein, the three phenomena are the first dhyāna, the four phenomena are the second dhyāna, and the four natures are the third dhyāna. Therefore, the absence of the nature of phenomena is applied as the reversal. The nature of phenomena is the fourth dhyāna, the mantra-bindu that condenses them. The absence of those phenomena and the nature of phenomena is the fifth dhyāna, the single bindu of the mind and the bindu of the mantra that condense them. Being selfless like space is like space because the mind is exhausted. "By the way of awakening" means the analytical investigation of awakening. "Firm" means indivisible. Here is the verse:
Phenomena and the intellect are summarized:
Space and the sky are non-dual.
This is the secret, profound exhaustion;
It is known through the verse of Akṣobhya.
As spoken by Ratnasambhava: "Then," and so forth; here, at the end of the word "Jewel Glory" (ratnaśrī), it is like the word "Vajra." Even if the word "Vajra" is not present, the word "Jewel" indicates Ratnasambhava, and the word "Glory" indicates the sign: a nine-cornered green jewel at the center of the sun at the heart, in the middle of which is the svā mantra. "All" refers to the subtle body, "Vajra" to the subtle mind, and "Speech" to the subtle speech that follows the meaning.
The condensed meaning of those [elements] becoming of one taste is the three syllables. The selflessness of all tathāgatas is the absence of both specific and general characteristics; therein, the specific characteristics are the three subtle types. The general characteristic is the collection of those. Their absence is becoming of one taste, which is the meaning of "Ratnasambhava." Regarding the phrase "all phenomena" and so forth, "all phenomena" refers to the infinite mantra deities. They are the very absence of substantiality, having completely abandoned the characteristics of phenomena, because they are devoid of the specific characteristics of phenomena. The selflessness of phenomena consists of the three subtle types. It is the single emergence [of all]. Here, the verse is:
The mantra deities are completely exhausted
Of both specific and general characteristics;
The secret of the three jewels is the samaya,
To be known through the verses of the Vidyādharas.
Spoken by Amitābha: Regarding the phrase "Then" and so forth, one should place the mantra syllable ĀḤ in the center of a red eight-petaled lotus, the sign of Amitābha. The meaning of the two syllables is the conventional nature of space itself. Wisdom is all mantras. Its blazing is the jewel of the wisdom of equality. The lamp is the individual discernment therein; this is the meaning of "Amitābha." Regarding the phrase "unborn" and so forth, "phenomena" refers to the secrets of all mantras, which are unborn like space.
"Without essence" refers to Ratnasambhava, who is that which is to be characterized. "Without meditation" means that even the meditation upon him does not exist, because he is that which is to be characterized. Regarding the phrase "by applying to the abode of space," the three [elements] condensed are space, and the four closely condensed are the application of those abodes. "In that way" means "for that reason," and "entity" refers to Ratnasambhava. "Proclaimed" refers to discerning wisdom (pratyavekṣaṇā-jñāna). Here, the verse is:
"Since mantras are the secret space,
How could there be the characterized and the characteristic?
Thus, by condensing conventions into space,
The Lord of Speech is known through this verse."
Amoghasiddhi spoke: "Then," and so forth. Because he possesses the fruit of this, he is Amoghasiddhi. In his heart, upon a sun disk, the syllable of the mantra HĀ is placed in the center of the mark of a sword; "swiftly moving" and "immovable" is the meaning of these two syllables. "Overwhelmed by all the Tathāgatas" means abiding in the mental continua of all sentient beings; this is the meaning of "Amoghasiddhi." Regarding "phenomena" and so forth, the "luminous nature" of phenomena is their natural suchness (tathatā); the meaning is that it is stainless and luminous. "From the beginning" means that it is primordially pure, and not purified later through the power of an antidote. "Like space" means that the stains of delusion are not its nature, because they are adventitious.
It is naturally pure, just as space is not of the nature of smoke, mist, dust, clouds, and so forth. For that very reason, there is no awakening, because in the ultimate sense, those [impurities] are not purified by being cleansed. There is no manifest realization, because it is not the fruit of a path that purifies. Here, the verse is: "Because the nature of the world is luminosity, it is the actual Buddha in all respects. There is no awakening and no path; this is known from the verse of the Unobstructed One." Here, the summary verse is: "The first heart-mantra, the abiding of the visualization, should be actualized through the objects of focus. Whatever the physical mudrā is, that should be analyzed by means of the verses. The great mudrā and the verses are the analysis of coarse awakening. The subtle abiding and the seed-syllable are the analysis of subtle awakening." Regarding the phrase "having attained the syllables of the suchness of the nature of phenomena, the secret body, speech, and mind of all the Tathāgatas," "all the Tathāgatas" refers to the six universal monarchs. Their secrets are the body and so forth; the body accomplished through the three objects of focus is the secret of the body. The mantra is the secret of speech. The mind focused on the form of the mantra is the secret of the mind. The teaching of the body that clarifies those is their dharma. The syllables of their suchness are the syllables of the verses that reveal them.
"Listening" refers to definitive grasping. "Wondrous" refers to clear realization. "Marvelous" refers to the verses that distinguish awakening. "O, Buddha" refers to the secret of the body. "O, Dharma" teaches the inseparability of the secrets of speech and mind, because here the Dharma is the path. Furthermore, it is the secret of speech and mind. "The teaching of the Dharma is most wondrous" means that "Dharma" is awakening, as it is the pinnacle of all phenomena. Its "teaching" refers to the verses of awakening. Therefore, in their respective order, these are the words and the meaning of suchness: the secret of the body is the subsiding of the stains of names and signs; the path is that which has suchness as its object; and the verses are for the purpose of expressing perfect realization. Regarding the praise of the secret of the body, in the passage beginning with "selfless," it refers to the path that takes selflessness as its object. "Arising" means born from that; since the awakening of a Buddha is not perfected by a path of non-apprehension accompanied by conceptualization, it is said: "The awakening of the Buddha is perfected; it is non-conceptual and without apprehension." This is because the secret of the body is perfected through non-conceptuality and non-apprehension. Regarding the praise of the secret of speech, in the passage beginning with "Samantabhadra," this very one is Samantabhadra, because he is the seed of all Buddhas.
The reality of all phenomena is the very meaning of this; because it is the meaning of this, it is "the meaning of all." The generation of the seed through the union of the moon and the vajra is the engagement of the bodhicitta. From that, the destruction of all obscurations is the realization of awakening; for that very reason it is said: "The bodhicitta that thoroughly revolves, the great vajra of the conduct of awakening." Thus it is said. Regarding the praise of the secret of the mind, it is said: "The Tathāgata," and so forth. "Mind" refers to the mere clarity through the realization of suchness, and it is connected with the phrase "of the Buddhas of the three times." "Pure" refers to the nature, because the stains are adventitious. For that very reason, it is accompanied by the seed of the perfect union of method and insight. Because the apprehended objects have dissolved, it is the "holder of the body." Because the apprehending subjects have dissolved, it is the "holder of the mind." Because speech has dissolved, it is the "holder of speech." Because it has become the Vajra-holder, it is the "Vajra-holder." When such a clear realization of awakening is shown by means of verses, it is "the Buddha who thoroughly teaches awakening." Since all of these are states of the bodhicitta, the term "bodhicitta" is applied to all four verses. If one asks, "What is the meaning expressed by these terms—suchness, the limit of reality, the signless, the ultimate, the expanse of phenomena, the nature of phenomena, and so forth, as used in the Mahāyāna?"—it is emptiness.
Because it is unchanging, it is called "suchness" (tathatā). Just as the expression "eating water" is used, the term "such" (tathā) indicates a definitive determination; because it is always suchness, it is so named. "Reality" (bhūta) is that very thing, which is suchness. "Limit" (koṭi) means the supreme; because there is no other reality superior to it, it is called the "limit of reality" (bhūtakoṭi). That which appears falsely is delusion, and whatever appears therein is its "sign" (nimitta), because it is taken as an object. The opposite of that is the "signless" (animitta), because it is not an object of delusion; thus, it is called the signless. "Sublime" (parama) refers to supramundane wisdom (jñāna); because this is its object, it is called the "ultimate truth" (paramārtha). "Dharma" refers to the dharma of the noble ones (ārya), because it is preeminent. Because they arise by taking that very thing as their focal object, and because it is the cause of those dharmas, it is called the "dharma-sphere" (dharmadhātu). Because it is the nature of all phenomena, it is also called the "nature of phenomena" (dharmatā).
In that case, regarding the statement that the arising of the mind is merely a clear appearance for the sake of analysis—just as, for example, the arising of space occurs when a wall is destroyed—what is that [mind] called? In that context, the word "mind" (citta) refers to emptiness (śūnyatā), because it is the nature of the mind. If one asks: what is the concise presentation of the characteristics of emptiness and so forth? It shall be explained: "Emptiness is the [nature] of all phenomena..."
That which is empty of the two is the very nature of non-duality. Because it is characterized by the absence of duality, it is the single taste of all. Because it is emptiness, it is not a functional entity; because those [entities] are functional, it is not a non-entity. Because it is the entity of the body, it is not other; because of its characteristics, it is not non-other. Because the nature of the mind is permanent, it is described as being like the manifestation of space. Through meditating on that which is expressed by it, all conventional expressions are [merely] designations. When the stains are uprooted by non-conceptual wisdom, and the adventitious stains are exhausted, it is pure, being naturally pure.
If one asks: "If there are no external objects, how is it that these things such as blue appear?" [The answer is:] They appear as the objects of unreal things produced by the power of habitual tendencies, just like the cognition of a dream. The Blessed One also said: "The objects as they are imagined by the foolish do not exist. The mind, agitated by habitual tendencies, appears as objects." Here, "agitated by habitual tendencies" means impaired.
If one asks: "How is it known that these are cognition itself and not external objects? For just as in a dream cognition itself appears as this or that object, so too in the waking state, it is the objects such as blue that appear; thus the example alone does not establish the point." To this it is said: In this context, clarity, appearance, experience, non-materiality, and non-occultness are the characteristics of realization.
Even the experience of blue and so forth does not exist apart from that experience itself. Therefore, blue and so forth are established as being of the nature of conceptualization, and for that very reason, they are established as not being external entities, because there is a contradiction between being inanimate matter and appearing.
Here, some investigators say: "If it is true that the quality of an object is luminous because it is experienced by oneself, then that [luminosity] is produced by consciousness, but it is not the defining characteristic of consciousness. Therefore, that is a quality of the object, and the consciousness that makes it luminous is a quality of the person." This is also unreasonable. The nature of an object is not unique to individual persons. For example, a red woolen cloth appears red only to the dyer; it does not appear white to others. If that were the case, then since it is red for all persons, whoever makes the quality of the object luminous would be seen by everyone, because it would be a quality of the appearance for everyone. Therefore, unless it is the case that everyone does not see it, that particular object seen by one person would have to be seen by everyone.
Others say: "The defining characteristic of awareness is being non-inanimate and luminous. That itself is realization, and that is a quality of the person, not a quality of the object. That person's consciousness realizes and apprehends the object externally, and thus it is realization. Therefore, the object is luminous, for luminosity is that which is made luminous by consciousness." If they say this:
That too is illogical. For the characteristic of clarity is experienced just as previously explained, and that is not a phenomenon such as blue and so forth. Since it is not clarity itself, it cannot be made clear by another; for that which is not clear by itself cannot be made clear by another, because it is contradictory for that which has become clear through being made clear to also be non-clear. If one asks, "What fault is there in that which is not clear by its own nature being made clear by a clarifier?" even so, the state of having become clear would become the very nature of the object, and thus the system of the Mīmāṃsakas would be accepted, the faults of which have already been explained. Therefore, since blue and so forth appear as the very nature of appearance, this remains as "mere consciousness, empty of apprehended object and apprehending subject." Here is the verse:
What is not appearance will not appear;
Even by another, it cannot be made to appear.
Blue and so forth are appearances;
Therefore, they are non-dual consciousness.
Furthermore, regarding these appearances of woolen cloth, coarse blankets, walls, and so forth, are they one or many? If they were one, the distinctions of the initial, final, and middle parts would not be perceived, because it is contradictory for there to be no distinctions. Since the parts themselves cannot individually be one, would they then be nothing but partless atoms? Even those are untenable, for atoms surrounded by other atoms cannot be joined from a single direction, because they lack parts.
None of these [positions] are tenable. If atoms were to enter into one another, it would follow that even mountains and the like would be the mere size of a single atom. Therefore, these things such as woolen cloth are neither one nor many. Consequently, if one analyzes blue and so forth into atoms, external objects do not exist, because they are devoid of being either one or many. As the master Vasubandhu said:
"Because six [atoms] are joined simultaneously,
The subtle atom would have six parts.
If the six were in the same location,
The mass would be the size of a single atom."
These criticisms leveled against the assertion of blue and so forth as external objects apply equally to blue and so forth as being of the nature of consciousness, for there is no difference in the logical consequence. It makes no difference whether one speaks of an object or a consciousness.
If you argue that the atoms of an object are surrounded by six directions, whereas the atoms of consciousness have only four directions, that also makes no difference, because they are equally possessed of parts. Since there is no third category of entity apart from the one and the many, these things such as blue are not established as either external or internal entities; they are merely false. Furthermore, these things such as blue are experienced simultaneously, and that experience is what is called awareness, clarity, and appearance.
That clarity is of one identity with experience, because clarity and non-clarity are contradictory, and because clarity is the very definition of clarity. It is the essence of experience; thus, although it is merely clarity, by the power of being disturbed by habitual tendencies, even though it does not exist [externally], it appears as a self. These selves are, respectively, not established by another, and are both correctly and incorrectly established. Since clarity is not established by another, it cannot be false. Furthermore, that clarity is not made clear by another clarity, because that would lead to an infinite regress. Therefore, this clarity is the direct valid cognition of its own identity; that which is established by another is an error, like the appearance of a mass of sounds in the sky. For that very reason, there is nothing that can invalidate clarity, and there is no valid cognition superior to it in the world. As for blue and so forth, there is indeed invalidation; for instance, since the characteristics of blue, yellow, white, green, and so on, appear in mutual exclusion, they are not one. And because appearing as that identity contradicts being one, they are not many either. If it is argued that because they are of that identity, clarity is also differentiated in the same way, then because those are experienced individually and not experienced simultaneously, it would follow that there is no experience of them as one in any case.
Therefore, blue and so forth are false because they are devoid of being either one or many, just like the mass of hair appearing in the sky. The Blessed One also spoke of this point:
"Just as a form in a mirror
Is devoid of being one or other,
Though it appears, it does not exist there;
So too is the nature of things."
In this context, "other" refers to the many, which depends upon the one. "Things" refers to all phenomena whose nature is mere cognition. "Nature" refers to the characteristics of entities, such as the path of blue and so forth.
Furthermore, are blue and so forth distinct from their manifestation or not? If they were distinct, they would not appear. If they were not distinct, then since they are of the nature of the manifestation, they would become one; or, since the manifestation is not distinct from them, it would become many. Consequently, there would be no simultaneous experience of them.
Therefore, because blue and so forth are devoid of being either distinct from or identical to their manifestation, they are false—just like a reflection appearing in a mirror. Thus, he said: "Just as a form in a mirror," and so forth. In this position, "one or other" refers to being distinct or non-distinct.
If it is argued that these, such as blue and so forth, are one because they are experienced simultaneously, it is not so; for they are experienced as distinct, and it is impossible to experience them as non-distinct.
If it is argued that since these [objects] such as blue and so forth are experienced simultaneously, they are one just as they are experienced, then one would be saying quite well that "difference itself is not different."
If it is argued that the aspects of the cognition—blue and so forth—are not false because it is illogical for them to be mistaken about themselves, whereas the blue and so forth established by the prior clinging to one's own appearance as an external object are false, then, since it is a clinging to one's own appearance, it would be clung to in every respect as being cognition itself and not as an object, because that [appearance] is not an object. If it is argued that for that very reason it is a mistake, then that very mistake is what must be analyzed. If it were a clinging to an object, then that object would have to exist in every respect, and thus one would not cling to it as if it were non-existent. Therefore, it is a clinging neither to an object nor to cognition. What then? It is merely the primary body of the appearance of a conceptual cognition that is false. Furthermore, because it is experienced, because it does not occur without the cognition, and because it is experienced as having its own individual identity, it is of the nature of cognition; and because of the clinging to an object, it becomes an object, but it is not an object that exists, because it occurs even when there is no object. From among those, some establish the object because of their connection to the object. Therefore, it is illogical for words to have real entities as their direct referents, because of the contradiction.
That which has a false object is established in accordance with how it is renowned, but not in accordance with suchness. As it has been said: "In that regard, the appearance of an essence as if it were external, or as if it were one or the opposite, is not suchness because it lacks the parts of analysis." And it has also been said: "Although this referent of a term does not exist, it is expressed in accordance with how it is renowned." Furthermore, if one asks why it appears falsely, it is because its nature is such. If one then asks: "How can the true and the false, which are contradictory, be suitable as its nature? If [the false] is not distinct from the manifestation, then the false aspect would also be a real entity; or, if the manifestation is not distinct from the false appearance, then the manifestation itself would also be false," [the response is:] It is also unreasonable to say that the true and the false, which are contradictory, are suitable as its nature. If they were to exist as the very entity of its nature, they would be contradictory, but this is not the case for the false. Therefore, the appearance is false by the power of the false, and what contradiction is there in its being the nature of that [manifestation]? It is not that the false is not established in accordance with how it is renowned. This must certainly be accepted, for otherwise, delusion would be severed. Consequently, it would follow that there is no certainty, engagement, mutual debate, bondage, or liberation, and so forth. Therefore, regarding the reason: "Because it is not distinct from the manifestation, even if the appearance is false, it must be a real entity"—if you say it is not distinct in terms of the nature of a real entity, [the response is:] ... (text continues) ...
The reason would be unestablished. Alternatively, if mere difference were the reason, it would be inconclusive, because that reason exists even in the absence of [the property to be proven] in cases such as the apprehended and the apprehender. By that same [logic], the argument that "the manifestation is also false because it is non-different from that" and so forth has already been explained.
Furthermore, the Madhyamika might say: "According to our view, since everything is false, there is not even the slightest real entity; therefore, this reason does not exist without the probandum." Even in their view, because there is no valid cognition to refute the opposite, the exclusion [of the reason from the heterologous class] is subject to doubt, and thus the reason remains inconclusive. Moreover, if everything were false, then at that time, no one would ever superimpose anything upon anything, because there would be no distinction. Consequently, error would be severed, and since there would be nothing to refute the non-superimposed, nothing at all would be established as false.
Furthermore, if even the emptiness of all things were false, then what would exist ultimately? If one argues that it is not false because it is established by valid cognition, then in that case, even the non-manifestation would not be false, because it is established by valid cognition. In this way, the manifestation of blue and so forth is established by the experience of everyone; and since no error is observed in that awareness, it is indeed direct perception. The experience of blue and so forth is the error, and those [appearances] are of a different nature from that [awareness], because there are the aforementioned refutations.
If it is argued that blue and clarity are utterly inseparable because no distinction is perceived, then if one is merely proving the absence of difference, that is established. However, if one is proving the absence of difference in terms of the entity itself, it becomes inconclusive. Therefore, the true nature of clarity is one thing, and the false blue and so forth are another. Furthermore, if everything were false, the supramundane non-conceptual wisdom would never arise, because one would be constantly experiencing only the false and would lack the analytical discernment of the truth.
Some say that the cessation of the mind and mental factors is the supramundane authentic wisdom, but that is also untrue. For if insight and so forth are ceased, then consciousness itself is ceased; what need is there to mention authentic wisdom? According to my view, there is no fault whatsoever, because supramundane wisdom arises from the cessation of false appearances and the clear experience of non-duality. Therefore, those who claim that everything is false are not skilled in debate. In this context, the "false" is a nominal existence because it lacks intrinsic nature. "Clarity" is a substantial existence because it is dependently originated. That which is empty of these two is the ultimate existence, as it is the object of authentic wisdom.
For that very reason, because blue and so forth lack intrinsic nature, they neither arise nor cease. They appear during the time of delusion, but when delusion is reversed, they simply do not appear. As the master Nāgārjuna said:
"Things have no arising, and where could there be cessation?
It is these very conditions alone that arise and cease.
The great elements and so forth, as they are explained,
Are truly gathered within consciousness.
When that is transcended by wisdom,
How could it not be a false conceptualization?"
If one asks, "If that is so, what is the difference between this and the Yogācāra?"—some Madhyamikas claim that even this nature of clarity cannot withstand analysis and is therefore non-existent. That is not logical. Since it is established by direct perception without superimposition, and since clarity persists even when all conceptual elaborations have ceased, it is an entity that withstands analysis, having crossed the ocean of mundane and supramundane investigation. This is because all refutations are directed toward objects of superimposition. If something were to refute that [clarity], it would be weakened because it is rooted in that [clarity], or it would be the one refuted by it.
Furthermore, I maintain that all things are true in their nature as clarity, while they are untrue in their nature as blue and so forth; this is the very path of the Madhyamaka. Just as the Yogācāras assert, so too did the venerable Nāgārjuna intend.
This is the established tenet; other assertions that hold [the two] to be distinct are not faultless. Enough of this excessive elaboration. This is the state that abides in all things: thus, one should cultivate the conviction that all phenomena are mind-only, just like the body and speech, because they are free from the grasped and the grasper. Having recognized those aspects as false, one abandons them through the application of realizing the absence of appearance. When one completes the meditation that unites the vipaśyanā that clearly sees that very [reality] with this śamatha of non-appearance, there will arise the supramundane wisdom characterized by śamatha and vipaśyanā, which is without appearance and free from all conceptual elaborations.
Regarding this, there are three verses:
By realizing the two as untrue,
Mundane cognition is with aspects;
Because those aspects are false,
It is said to be without aspects.
Because the Noble Ones do not conceptualize the untrue,
Their non-dual wisdom is with aspects;
Having abandoned the aspects of the untrue,
With the samādhi of equality and vipaśyanā,
Supramundane wisdom arises;
When aspects have subsided,
Being non-dual and without elaboration,
The primary non-appearance is born.
This is the chapter clarifying bodhicitta, the second chapter from the Puṣpamālā, a commentary on the Guhyasamāja.
The supreme approach (sevā) is distributed across four chapters—the third, seventh, eleventh, and fifteenth—and its clear realization (abhisamaya) is the subject matter of the third chapter. Therefore, I shall first briefly describe that very [realization].
In terms of the sādhana, a practitioner who has obtained the signs of having accumulated the collections should establish a residence in a mountain valley or similar place that is pure, free from harm, and abundant in fragrant flowers and fruits. Desiring to begin the supreme approach together with excellent companions for practice, they should rise at dawn and practice the rituals from the stage of relying on the path. Having manifested compassion for all sentient beings, they should cultivate an intense resolve for the non-apparent bodhicitta and consecrate themselves with the mantra: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ.
Following that, one should meditate on a multi-storied palace contained within the mudrā of the source of phenomena (dharmodaya). If one is a practitioner of the Vairocana family or a related family, one should visualize a highly praised syllable as white as the moon upon a moon maṇḍala seat in its center. Through its light rays, the mantra deities pervading space are gathered and dissolved into that very [syllable], from which the Blessed One Vairocana is to be meditated upon. He has a white, black, and red face; with his two primary hands, he embraces his consort of his own light rays and holds her lower lip.
With his two right hands he holds a wheel and a sword, and his two left hands carry a jewel and a lotus. He sits upon a moon-disc seat and is endowed with moon-like radiance. He is in the vajra posture and possesses a peaceful expression. His crown of matted hair is adorned with Akṣobhya. One should visualize the head, throat, and heart being blessed by the syllables Praṃ, Āḥ, and Hūṃ upon moon-discs, and that from five-colored light rays, a multitude of Tathāgatas is emanated, filling the expanse of space.
Following that, one should perform the six branches of application. As it is said in the eighteenth chapter:
"In the manner of the six branches of approach,
One should accomplish the supreme [sādhana].
If accomplished in any other way,
The supreme siddhi will not be attained.
Withdrawal, meditative concentration,
Vitality-effort, and likewise retention,
Recollection, and meditative absorption—
These are called the six branches of application."
Regarding that, the withdrawal of the five great elements is as follows: having visualized space, one should visualize a vajra in its center, which is the withdrawal of the five sense faculties derived from the elements. In its hub, upon a moon-disc seat of the dharmadhātu, one should visualize the variegated [vajra]. Since the union of the knower and the known is free from differentiation, one should ascertain that the variegated seats are indivisible.
Following that, from the moon-disc of the variegated seat, the forms of the moon and sun emerge from the opening of the vajra-jewel in the center and the east, [representing] form, sound, smell, taste, and touch, respectively, into the interior of the lotus.
Arrange them in the southern, western, and northern sections. From the multicolored [lotus], emanate the forms of the mantras of the five buddhas: OṂ HŪṂ SVĀ ĀḤ HĀ. Having arranged them there, in their respective order, the [buddhas]—Vairocana, Akṣobhya, Ratneśvara, Vāgīśvara, and Amoghasiddhi—arrive together with their infinite families and are absorbed. In this way, one should meditate on the nature of the five maṇḍalas for as long as desired. Following that, the five seats of the five buddhas are withdrawn into the multicolored [lotus] as its own seat. This withdrawal of the five buddhas into oneself is the first branch, called "withdrawal" (pratyāhāra).
Following that, from the multicolored [lotus], wheels, lotuses, and vajras are emanated into the three corners of the center of the lotus; this is the first meditative concentration (dhyāna), called "conceptualization" (vitarka). Emanating a sword in the center of those is the second meditative concentration, called "discernment" (vicāra). Emanating the consorts OṂ ĀḤ HŪṂ HAṂ at the centers of the four signs is the third meditative concentration, called "joy" (prīti). Following that, the visualization of a subtle drop, like a pearl, filling [the space] arising from the withdrawal of the consorts into the center of the sword's hub is the fourth meditative concentration, called "bliss" (sukha). Following that, the visualization of the mental drop entering the fire arising from the withdrawal of the signs is the fifth meditative concentration, called "one-pointedness of mind" (cittaikāgrya). This is the second branch, called the "five meditative concentrations."
Following that, the variegated seat and its supports arise. One should generate the application of the great jewel, which is as subtle as a mustard seed, wherein the bindu of bliss and the bindu of mind are contained within. One should then consecrate it with the mantra: oṃ dharmadhātu-svabhāva-ātmako ’haṃ. Then, drawing it upward, one places it at the tip of the nose and meditates; this is the third branch, called "vitality and effort" (prāṇāyāma).
Next, one visualizes one’s own mantra upon a moon disk at the heart. One causes a subtle jewel to descend into its bindu and meditates with certainty upon that very point. Then, having dissolved the highly praised mantra into it, one should examine the subtle jewel of the subtle body. Likewise, by dissolving āḥ, one focuses on the subtle speech; by dissolving hūṃ, one focuses on the subtle mind. Following that, one should hold the subtle jewel that condenses the three secrets of one’s own mantra—the three vajras being inseparable. One holds it until the mind becomes stable in that very state; this is the fourth branch, called "retention" (dhāraṇā). One should perform the application of this fourth branch until stability is reached even on an object the size of a chickpea. Once the signs of stability are attained, the sixth branch is to be perfected.
If stability is achieved, one causes the jewel of the mind to descend into the vajra-gem. From that, a bindu of light emerges into the center of a lotus, from which a subtle wheel is emanated. The emanation of subtle wheels that pervade the two bodies and the expanse of space is the "recollection of the Buddha."
Likewise, the emanation of the lotus is the recollection of the Dharma. The emanation of the vajra is the recollection of the Vajra. The emanation of the sword is the recollection of the Family. Then, having mentally summoned Uṣṇīṣacakravartin and absorbed him into oneself, he is condensed into the jewel. From that very jewel, the emanation of his wheel is the recollection of the Wrathful One. From that very [jewel], the five signs are emanated from the spheres of light into that very place: in the center is a yellow wheel, and the remaining ones are emanated on the four sides. This emanation is the recollection of the Samaya. This is the fifth limb, known as the six recollections. Then, the jewel of the mind is drawn into the mantra-sphere at the heart and placed there; the signs emanated into space are condensed into a single maṇḍala of light. Meditating for a long time within the subtle jewel in the form of the seat of the Universal Monarch is the sixth limb, known as meditative concentration. At the time of arising, one should make aspirations with these five verses:
Whatever is the body of all Buddhas,
Completely filled with the five aggregates,
Since the nature of the Buddha’s body is such,
May I also become just like that.
Whatever is the speech of Vajradharma,
That speech is perfect in its definitive expression;
Since my own speech is also like that,
May I be equal to the Holder of the Dharma.
Whatever is the mind of Samantabhadra,
Possessing the wisdom of the secret faculties,
Since my own mind is also like that,
May I be equal to the Vajra Holder.
Whatever is the mind of all sentient beings, marked by body, speech, and mind, may my own mind likewise become the essence equal to space. Having meditated upon the body of the vajra mantra and the body of speech, may I also always be like that, equal to the holders of mantra.
Thus, one should perform the approach without transgressing the samaya through the six branches of the application for supreme siddhi. Here, the summary verses are:
Looking into the interior of the palace, together with the knowledge of the universal monarch, the assembly abides in the space and the vajra; one completes the six branches of application. The enjoyments of that being are the two summaries and the three subtle jewels; having displayed the jewels, they are radiated pervasively, and then gathered back into the jewel. This is the clear realization of the approach.
This is the teaching on the clear realization of the approach, wherein the yogi of the universal monarch abides in the yoga of the six branches of application. Since the sixth branch is the fruit, it is the principal one; it is called the "Vajra Array." Therefore, in order to distinguish the meaning of that chapter, the words "Then" and so forth are spoken. The body, speech, and mind of all the Tathāgatas are secret, and their vajra is their assembly; this is the meaning of the "Guhyasamāja" (Secret Assembly). Because those secrets are taught exactly as they are, they are the Tathāgatas. "All Tathāgatas" refers to perfect realization.
[It refers to] the wheel, the lotus, the vajra, and so forth. The "emanation of clouds" of these is the filling and covering of space by their clouds. Their "array" is their condensation into a vajra. That itself is the "vajra" because it is indivisible. The meditative absorption (samādhi) focused upon that is so named; "entering into equipoise" in that means making the mind one-pointed in the manner of teaching it. The "vajra array" is that very meditative absorption. The chapter that teaches it is the "Vajra Array Meditative Absorption" chapter. Here, the body accomplished through withdrawal (pratyāhāra) is the speech accomplished through the branch of meditative concentration (dhyāna), and the jewel of the mind of the subtle white mustard seed generated by gathering the subtle [elements] of body and mind into a single mass is the vital energy and effort (prāṇāyāma). That which is stabilized by the branch of retention (dhāraṇā) is called "vajra" because it is specifically realized. If one asks how it becomes specific: it is because Vajrasattva has entered therein. As it is said: "By retention, one is always powerful; Vajrasattva truly enters." From that very [source], the emanation of clouds of vajras, wheels, and so forth is the branch of recollection (anusmṛti). Their condensation into that very vajra is the array, which is the branch of meditative absorption (samādhi). Therefore, by the term "vajra array," the six branches are taught in their entirety, and the preliminary practices for all of them are also implied.
Therefore, having arisen in the morning and practiced the ritual sequence up to the reliance upon the path, one should manifest compassion for all sentient beings, cultivate an intense resolve in the non-apparent bodhicitta, and perform the blessing with the mantra. Regarding this, the Blessed One spoke the mantra beginning with "Oṃ." Consciousness is the cause of all mantras, and that itself is the meaning of the "supreme mantra." Thus, the supreme mantra is the first of all mantras. Because the signs of dualistic delusion have subsided, all phenomena are empty of duality; appearing as a single, infinite, and stainless space, this non-apparent state is the śūnyatājñāna of the Buddhas. That itself is vajra, because it pierces all obscurations. That itself is svabhāva, which is the generation of the mind of awakening. That itself is ātmako ’haṃ, meaning "I am this very nature," and thus it is so called.
Then, if one asks what should be meditated upon, the text says "the expanse of space" and so forth. The expanse of space is the great mudrā of the source of phenomena (dharmodaya). In its center, within the interior of that [source], below the roof, is a vast, upward-pointing multicolored lotus. At its hub resides the hub of a multicolored vajra; one should meditate on [the deity] abiding there. Regarding the "Buddha maṇḍala," the Buddha is the syllable Bhrūṃ, and the celestial palace (vimāna) transformed from it is the maṇḍala. That from which great clouds of light rays radiate is so described. It is the blazing of Buddhahood itself.
That which is the great radiance and that light which is peerless—that is, incomparable—is what is meant by that term. "Pervaded by five-colored light rays" means that by which it is completely pervaded; it is so called because it is entirely encompassed and filled. "Perfectly circular on all sides" means that the inner tier is circular, while the outer tier is square. "Desirable" means that which is to be desired, such as forms, sounds, and so forth. These are the five. "Endowed with qualities" means that which possesses qualities; it is pervaded by those things that are exclusively virtuous, exclusively blissful, exclusively irreproachable, and exclusively sovereign. The five offerings are also similar to that: it is adorned with the distinctions of flowers, incense, lamps, perfumes, and divine food. The excellence of the lattices and archways should be understood from other sources. "In the center" refers to the central seat. "Should be meditated upon" refers to meditating on the mantra of the Universal Monarch (Cakravartin). "In brief" means that the array of mantra deities who pervade space through the mantra is condensed into the mantra. "Form" means meditating on the form of the Universal Monarch. Its specific distinction is stated as "Vairocana" and so forth; that which is the mental-nature body of that Vairocana is the Great Seal (Mahāmudrā). As it is said: "Because the mental form is stable..."
"It is explained that the mudrā is the samaya," so it is said, according to the method of etymological definition. Furthermore, it is that which even the Buddhas do not transgress, it serves as a symbolic sign concordant with the meaning of suchness, and it is the radiating reflection of the majesty of the Tathāgatas. In this context, "not to be transgressed" is also a mudrā, just like the seal of a king. It is also so by way of symbolic meaning, like showing a hand gesture in trade. It is also so by way of transferring a reflection, like the substance of a beautiful bracelet ornament for a person. "Mahāmudrā" is the Great Seal. If one asks how it is "great," it is because it possesses the excellence of all aspects, because it is vast, because it has become great bliss, and because it is the very support for other mudrās. "Marked by body, speech, and mind" means it is marked by the syllables HŪṂ, ĀḤ, and OṂ, abiding upon moon maṇḍalas at the heart, throat, and crown. "Then, one should meditate" means one should meditate immediately after having meditated on the celestial mansion. These three phrases should be applied to all six [deities]. "Body, speech, and mind are vajra" is as before, meaning "Vajradhara." "Mudrā" refers to the Mahāmudrā. The word "path" (mārga) has the sense of "conceptualization" and should be applied to all six. The "two accumulations" are the two bodies of insight and method.
One who possesses that [union] gazes upon [the deity] and firmly applies those respective [yogas]. This should be applied to all six as well. "The supreme king Akṣobhya" refers to the Mahāmudrā. "The vast [mudrā] of Ratnaśrī" refers to the Mahāmudrā of Ratnasambhava. "Amitāyus" refers to the Mahāmudrā of Amitābha. "Light-maker" (Prabhākara) is so called because he radiates light that pervades space; this should also be applied to all six. If one asks, "Where should these be meditated upon?" it is said: "They should be meditated upon in the maṇḍala of the Buddha." This means that one should meditate upon whichever maṇḍala serves as the seat for whichever Buddha; the meaning is that for the first two, it is a moon maṇḍala, while for the remaining ones, it is a sun maṇḍala. To demonstrate their body colors, hand implements, and so forth, it says "Body, Speech," and so on. The Vajra of Body, Speech, and Mind is Akṣobhya, who causes the body, speech, and mind to be without appearance. He is so called because he possesses a complexion and luster like that of an indranīla gem. This is because he was previously explained as having a black body color. Because he is pervasive, he is "excellent and blazing"; because he possesses radiating light, he is "greatly blazing." Because he holds a five-pronged vajra in his hand, he is "vajra-holder."
Regarding "terrifying with bared fangs," this is because the fangs are slightly bared, because he possesses a wrathful expression, and because he causes malicious beings to tremble with fear. In this context, he is so called because his body is like crystal due to its clarity, and because he possesses a complexion like moonlight due to its white appearance; this is because Vairocana was previously explained as being white. "Adorned with a topknot and crown" means adorned with a crown decorated with matted locks. The "wheel" has eight spokes. "Various ornaments" refers to diverse divine ornaments and garments, with which he is beautifully adorned. "Resembling the light of Jambū-river gold" refers to Ratnasambhava, because he was previously explained as being yellow. "By clouds of the Buddha family" means by a multitude that emits clouds. "Completely pervaded" means that it is thus extensively covered; therefore, it is so called. "Great vajra" refers to the nine-pronged [vajra], the great hand-symbol consisting of nine parts. That itself is his hand-symbol. Furthermore, the specific details are stated in the passage beginning with "emerald" and so forth: one should visualize in his hand a green precious gem adorned with an uninterrupted stream of light, and one should visualize everywhere the radiating, swirling rays of light from the clouds of the Buddha family. Regarding "blazing with passion," passion refers to insight.
Because he possesses light rays of five colors, he is the "Five-Colored Light Ray." Because he produces light, he is "Light," which is a blazing majesty. Furthermore, his body color is green, precisely because it was explained in that way previously. "Peaceful" means possessing a peaceful and graceful expression. "Holding a sword in his hand" means he holds a sword in his hand. Regarding that:
"Adorned with a topknot and crown,
Beautifully decorated with various ornaments,
Completely enveloped by clouds of Buddhas—
Thus should one meditate."
The term "five-colored light rays" should be applied to all five of these phrases. In that context, the mention of "peaceful" applies to the peaceful [deities] as well, because Akṣobhya possesses a wrathful expression. As for the "Vajra Holder," in the context of the topknot of matted hair, it refers to a jewel crown, because no specific distinction is mentioned here. Here, the hand symbols of the five [deities] are taught, whereas the [hand symbol] of Vajradhara is indicated by his very name. His body color will be explained in the fifteenth chapter: "Immediately thereafter, he is like the light of Vairocana, the great king Vajrasattva, the Vajra Holder of the three Buddha bodies." Therefore, these are the primary hand symbols; they should be understood as being in the second right hand of each. All of them possess six arms and five hand symbols. The logic regarding their body colors and hand symbols is exactly as I have explained in the first chapter.
Here, the words "sapphire" and so forth are the manifestations of the utterly pure wisdom of the buddhas, because they are composed of subtle particles. Here, the verse refers to that nature of the most luminous subtle particles:
Whatever blazing supreme bodies of the Victors,
Are ruby, emerald, gold,
And the light of moonbeams and sapphire—
Therefore, they are illustrated by the example of jewel-light.
Having first established the logic of color and so forth, here they are the palaces of the deities, as well as their bodies, ornaments, and hand-symbols. "The Blessed One" refers to the Vajra Holder. "Vajra body, speech, and mind" means that the collection of the body and so forth has become a single, solid unity; he is the one who possesses that activity.
At that time, the Blessed One himself enters through the application of the "knowledge person" (vidyāpuruṣa). Having visualized the seat of the six qualities of desire within the vajra contained in space, from that, within the lotus, he emanates the five mantras upon the seats of the five desires. The gathering of the clouds of the five families that pervade space through the light rays of those mantras back into the mantras is the first stage, withdrawal (pratyāhāra).
Then, the gathering of the various seats and mantras upon the seat is the second stage. Because the bodies of the buddhas of the three times are gathered into that, it is the "Vajra Body." Following that, from the multicolored [lotus], the emergence of the wheel, lotus, and vajra in the three corners of the lotus center is the first stage of meditative concentration (dhyāna).
In the center of those, the emergence of the sword is the second meditative concentration. The emergence and placement of the four syllables at the hub of the four signs is the third meditative concentration. The bindu of bliss arising from the gathering of the four syllables at the heart of the sword’s hub is the fourth meditative concentration; this is here the Vajra Speech. In the center of that, the bindu of mind arising from the gathering of the four signs is the fifth meditative concentration; this is here the Vajra Mind. Because they possess these activities, they are the Vajra Body, Speech, and Mind. The term "Tathā" refers to that very Body, Speech, and Mind. The term "gata" refers to the retinue’s realization of it as such. Regarding the phrase "the Vajra of the nature of the expanse of phenomena" (dharmadhātu-svabhāva-vajra): "phenomena" (dharma) is the subtle speech, the bindu of bliss whose nature consists of the five syllables. Its "expanse" (dhātu) is the subtle mind, the bindu of mind whose nature is the five primordial wisdoms, because it holds that. "Nature" (svabhāva) is the essence itself, which is the various bodies of the Buddhas of the three times abiding upon the seat of all desires. That very essence, together with its own seat, arises as the bindu of the jewel of the body, which is the subtle body, because it is the nature of all Buddhas. The term "itself" (-tva) means having become the very essence of those; that is the nature of the expanse of phenomena. That itself is the Vajra, and the meditative absorption (samādhi) focused upon it is so called. The phrase "entered into equipoise" (samāpanna) is to be connected with the term "Tathāgata."
In that manner, having entered into meditative equipoise, he became one who knows in such a way. Body, speech, and mind are the three subtle aspects. The blessing is the mantra of that meaning. The meaning of the mantra is: "I am that very nature of the dharmadhātu of the Buddhas." Although the word "this" was spoken prior to the mantra, it should be understood as following the mantra; the meaning is that "then this was also spoken." Thus, "the mantra was spoken" refers to Oṃ and so forth. "This" refers to this as well, namely "Ratna" and so forth. "Five-colored" refers to the place where the mantras of the Tathāgatas dissolve; it is the five colors, the variegated together with the six seats. The jewel-mass produced by that is also five-colored, and it is the mantra syllable Ni in the middle. Likewise, it is also five-colored; the place where the consorts and the blisses abide is the five colors, the mind-bindu contained within the bliss-bindu. Because it has become co-emergent with those, it is five-colored. If one asks, "How is the bliss-bindu the mantra here?" it is a mantra because it is the collection of mantras. Likewise, in sequence, it is also five-colored with the colors of the Cakravartin yoga, the great jewel. Because it possesses the size of a thick mustard seed, it is so called.
The phrase "at the tip of the nose" is connected with the word "meditate." "Diligently" refers to the blessing of the mantra of the dharmadhātu; having aroused that, one places it at the tip of the nose. This is the third branch, called "vitality and effort" (prāṇāyāma). "The practitioner should always meditate" means that the "applications" are the applications of the vidyās. Having visualized one's own mantra on the seat at the heart, one brings down the jewel into its drop and, having joined the vidyās there, meditates with certainty. "Always" means one should meditate for as long as it becomes stable; this is the fourth branch, "retention" (dhāraṇā). "Recollection" (anusmṛti) is the radiation.
To state the time for that, it says "jewel" and so forth. If the signs of the stability of the subtle are the various types of universal appearances, then what kind of appearances appear here such that one should radiate the signs? It says "Buddha" and so forth. A "Buddha" is that which makes the sky of emptiness clear, and a firefly is likewise so called because it makes the sky clear. "Light like a blazing [fire]" is like the tip of a lamp flame, because it blazes with light everywhere. "Supreme" is like a mirage, because it arises from a jewel possessing the quality of being supreme. "Cloud" is like a cloud, being like smoke. "Light" is the clear light.
This means "appearing like a cloudless sky." Regarding the term "wheel": having then brought down the precious vajra-jewel and placed it, a drop of light is emitted from it into the center of the lotus, thereby pervading the interior of the two bodies. From the pores of the skin, emanations such as wheels and so forth are to be projected. For that very reason, it is said: "wheel" and so forth. These clouds of the wheel, the vajra, the lotus, the "swift one" (the sword), and the "supreme weapon" (the wheel of the Uṣṇīṣa-Cakravartin) constitute the five recollections: the Buddha, the Vajra, the Dharma, the Family, and the Wrathful One. The sixth is the recollection of the samaya. Regarding the passage beginning with "bodhisattva," "enlightenment" (bodhi) refers to the central symbol of the uṣṇīṣa. "Sattva" refers to the symbols situated on the four sides of that enlightenment. The collection of these is the "cloud." "Of the nature of projection" means that the jewel and those emanated from it are also the very essence of the yogi’s own mind. Thus, in order to complete the sixfold classification of recollection, it is said: "of space" and so forth. "The expanse of space" refers to the entirety of space. "Situated in its center" means pervading it without being either deficient or excessive in relation to space.
"Vajra" refers to Akṣobhya; it is the yogin of Akṣobhya who meditates on the maṇḍala of light. "Should be drawn" means it should be visualized. "Recitation and meditation" means emanation and meditation. "Jewel diligence" means through the undiminished mindfulness of the subtle jewel. Likewise, "clarity" is the Vajradhara. His maṇḍala is the maṇḍala of clarity; "abiding in the center" refers to the center of space, and it is by that yogin. Likewise, the "wheel" is Vairocana. His maṇḍala is that which the yogin emanates to pervade space and meditates upon. The "lotus" is Amitābha. "Similar to the maṇḍala" means universal illumination; the meaning is "pervasive." Likewise, the "jewel maṇḍala" is the jewel. "Application" is Amoghasiddhi, because he is definitively applied to the result. "Drawing the arising of the maṇḍala" means visualizing the generation of the maṇḍala. "Treasure similar to space" means it has become the treasury of all without exception. Here, the light maṇḍalas of Vajradhara and Vairocana are white like the moon; those of the others are red like the youthful sun. Having thus taught the branch of recollection, the branch of meditative concentration is spoken: "These" refers to the six maṇḍalas just explained. Regarding "the supreme excellence of the Buddhas," it is "supreme excellence" because it pervades, which is realization. Why is that?
"By meditating on the body, speech, and mind" means that the three secrets are viewed as pervading or generated throughout all the tantras. Because of that, they arise from the vajra; having become stable as the jewel of the mind, they are internalized. "Omniscient" means that because everything is realized and known without effort, one is definitively grasped as being omniscient itself. That which possesses such a manner is "attained"; since these [meditators] possess it, it is called "attaining the manner of omniscience." That manner is the form of an extremely subtle maṇḍala, like the maṇḍala of the sun or the moon; this is a branch of meditative concentration (samādhi). Regarding the phrase "of all the Tathāgatas" and so forth: "all the Tathāgatas" refers to the perfect realizations, such as the wheel, the vajra, the lotus, and so on. The gathering of the appearances of the maṇḍalas emanated to pervade the entire expanse of space by those [realizations] is the "Vajra Array." That itself is the meditative concentration, and the chapter that clarifies it is thus named. This is the third chapter from the Puṣpamālā-ṭīkā, a commentary on the Guhyasamāja.
The third method for the supreme siddhi is "accomplishment" (sādhana). Its definition consists of the master’s general activities, the siddhis, the ascetic observances (vratas), and the vows. That definition is also taught at the end of the verse on "approach" (sevā) as "the vow of accomplishment."
Within the source of phenomena (dharmodaya), upon the central seat of the celestial mansion, one transforms oneself into a Vajradhara through the five aspects of manifest enlightenment. Following the sequence of the manner of great passion and so forth, one emanates the maṇḍala of the great samaya within the lotus. In its center, one places the wisdom being (jñānasattva) of one’s own deity together with the wheel. To bestow the three types of empowerment through the five bodhisattvas is the general activity of the master. Then, from the generation of the two bodies of one’s own deity up to the empowerment of the lord of the family, these are the accomplishments (siddhi). The conduct is the conduct of awareness (vidyāvrata). The activities of offering, praise, and so forth are the vows. These are called the vows of accomplishment, which establish the practice of clear realization. To fully understand all the activities of the master and all the accomplishments, to maintain the conduct of awareness, and to observe the rules of eating and protection—these are also the vows of accomplishment, the accomplishment of the samaya. Regarding these, the clear realization is taught in the first chapter, while the samaya is taught in the fourth, sixteenth, eighth, and twelfth chapters. One should infer that both are also taught incidentally in other chapters. Among these, the drawing of the maṇḍala is specifically the activity of the master; for the Blessed One also said: "Those who lack the maṇḍalas, who have abandoned the samayas, and who do not know the secret reality—even if they practice, they will achieve nothing at all."
Thus it was said. Furthermore:
"Since it has been taught that one should not bestow the bodhisattva vows or the various types of signs upon those who have not entered the maṇḍalas and have not received empowerment, for that reason, the maṇḍala should be drawn."
Thus it was said. Therefore, in order to draw the maṇḍala of accomplishment and the maṇḍala of samaya, the fourth chapter begins with the words "Then," and so forth. The word "also" (yang) refers back to the Guhya-samāja taught in the first chapter. "All Tathāgatas" refers to the lords of the maṇḍala. Their body, speech, and mind are the deities of the maṇḍala. He is their "master" because he is the one who reveals them. A "praise" is for the purpose of expressing their authentic qualities. The "essential meaning" is the meaning of the maṇḍala.
Regarding that, the first verse is a praise of the maṇḍala that is the essential meaning of the condensed body, speech, and mind of all the Tathāgatas. The three verses [that follow] praise the Blessed One with each of the terms "Samantabhadra," using the excellence of the body, speech, and mind qualities of the Tathāgatas as the essential meaning and those very excellences themselves. "Please explain" is a word of supplication, meaning "please teach."
Regarding the phrase "the Tathāgata," and so forth: that which is the maṇḍala of the Guhyasamāja is the nature of the peace of all Tathāgatas. Because it is the very essence of the five Tathāgatas, it is the utterly pure, eternal body (kāya). The abode of all Tathāgatas is the abode of passion, which is the nature of the four goddesses; therefore, it is the enjoyment of the Dharma. The minds and mental factors of all Tathāgatas are "all phenomena" (dharma). Their supreme selflessness is the nature of the four wrathful deities; therefore, it is the state of "mind-only" in which dualistic appearance is completely exhausted. "Supreme" refers to the fact that it is the very object of offering, being the nature of the six offering goddesses; thus, the meaning is "please explain that supreme [state]." "Marks" are the perfect completion of the qualities of the body. "Non-marks" are the complete abandonment of all defects of the body. Because of those very qualities of the body, it is "Samantabhadra" (All-Good) due to being excellent in every respect. The "supreme body" is the essence of the body, meaning it is the nature of the five Tathāgatas. The "supreme peaceful Dharma" is the pure dharmadhātu of the Buddhas. "Arising from that" means its natural outflow. "Wisdom conduct" is the bodhisattvas' conduct of awakening. "Purifying that" means focusing on its complete purification. Because of those very qualities of speech, it is "Samantabhadra."
This supreme speech is the essence of speech; the meaning is that it is the nature of the four goddesses. The great mind of all sentient beings is the non-apparent mind in which the three bodies of all buddhas are of a single taste in suchness. Because it is purified of all adventitious obscurations, it is "pure." Because it is naturally pure, it is "naturally stainless." Because of those very qualities of the enlightened mind, it is "Samantabhadra." Because he perfectly tames those individuals who are fit to be tamed, he is the "Charioteer." This supreme mind is the essence of the mind; the meaning is that it is the nature of the four wrathful deities. "Please explain the sublime maṇḍala" means "Please speak of the maṇḍala."
By these [words], the following is also shown: all the former masters maintain that the four disciples, who are the yogins of the [four] directions, should offer this praise to the master, the yogin of the central lord, in order to draw the maṇḍala. Some, however, [hold that] in order to emanate the maṇḍala of meditative concentration, the tathāgatas who have arrived from the ten directions address the yogin who abides in the samādhi that causes all tathāgatas to be impassioned:
"Arising from the secret assembly,
The secret of all tathāgatas,
The very essence of the Vajra,
O Blessed One, please explain that very [truth]."
One should offer a supplication with this single verse. Then, it is said that one should praise each of the three maṇḍalas of the assembly individually with these three verses, including the first. Others, however, claim that these three verses, including the first, should be used to praise each of the three maṇḍalas individually; but that is not true. In that case, by supplicating with four verses, one will obtain the drawing and the teaching of all three maṇḍalas, because all three are connected to the words of the supplication.
Regarding the phrase "Then" and so forth: because the maṇḍalas of the body, speech, and mind of the three worlds arise from this, it is called the "three worlds." At that very time, the great maṇḍala is emanated from one's own mind. Because the three realms arise from these very [maṇḍalas], it is called the "three realms"; for from that, first of all, the supporting maṇḍala is emanated, which is similar to the drawing.
"Supreme of the three worlds, Lord of Vajras" means that those very three worlds are the signs that have the nature of being condensed into each of the supreme among the supreme vajras. Their "Lord" is the supreme one, because Akṣobhya is condensed into the form of the sign upon the central seat of the self, and their condensed hand-symbols are placed in their respective positions.
Thus, after the three worlds have been directly revealed, the teaching by means of speech is through the Teacher, the Supreme of the Three Worlds. "The mind of all the Tathāgatas" refers to the essential nature of the minds of the Buddhas, which is Akṣobhya. That Akṣobhya also abides in the state of meditative concentration. For that very reason, it is said: "The abode of all the Tathāgatas." "Maṇḍala" refers to the Guhyasamāja. "Resembling a maṇḍala" means resembling a drawn maṇḍala. Regarding "the most delightful maṇḍala": it is a maṇḍala because the essence is condensed through the aspect of śamatha (calm abiding); it is "delightful" because joy is condensed through the aspect of vipaśyanā (insight). "Then," and so forth, was spoken by Vajradhara. "Then" means immediately thereafter. "I shall explain" means I shall explain by correctly and thoroughly analyzing it. "Therefore" means because the master must draw the maṇḍala in order to accomplish the siddhis and to care for others. "The maṇḍala of the mind" is the maṇḍala in which Akṣobhya is the principal deity. If one asks, "Why is only one maṇḍala explained?" it is because the very purpose is to show that even for the drawing of a single maṇḍala, the supplication is taught by means of four verses. "The maṇḍala of body, speech, and mind" is the essential nature of the three maṇḍalas.
"Resembling the Vajra of Mind" refers to the maṇḍala of hand symbols (mudrā) that arise from the mind; it is "resembling" that because its power is equal. As it is said in the Śrī-sarvabuddhasamāyoga: "The merit that is eternal from directly seeing the wheel of deities such as Vajrasattva and the rest is the same as that which comes from a drawing made later."
"By meditating on body, speech, and mind" means meditating on oneself as Akṣobhya in body, speech, and mind. "By the wise" refers to one who has seen the ritual procedures and is undeluded regarding the activities; this should also be applied to others. "New marking cord" means one that has not been used elsewhere. "Well-twisted" means properly wound. "Of the correct measure" means that in length it is twice the size of the maṇḍala, and in thickness it is one-twentieth of the door. "Extremely beautiful" means being free from defects such as knots. "Twelve cubits" refers to either the four sides or each individual side. This is the fixed measure for the sādhana-maṇḍala; for the samaya-maṇḍala, it may be from one cubit up to a thousand cubits, according to one's resources. "Four sides" refers to the four lines in the four directions. "Possessing four corners" means that the two ends of those lines are connected to one another. "Four doors" means having a door in the middle of each side. "Thoroughly examined" means it should be drawn.
Having thus drawn the outer maṇḍala, one should draw a wheel, which is the maṇḍala, in its center. "Perfectly circular" means it is round on all sides. By this, it is taught:
Four-cornered and with four gates,
Beautifully adorned with four archways,
Perfectly endowed with four lines,
And decorated with silk and flower garlands.
At all the corners of the niches,
And also at the junctions of the door-surrounds,
Inlaid with vajras and jewels—
Thus should the lines of the outer maṇḍala be laid.
The inner wheel of that [maṇḍala]
Is similar to an eight-petaled maṇḍala,
With a measurement of half the outer maṇḍala,
And should be made perfectly circular on all sides.
The tops of the pillars are adorned with vajras,
And it is encircled by an excellent garland of vajras.
Then, with the syllable HĪ and the gaze of the wrathful one,
The gates are to be opened.
The gates, excluding the ledges,
Are explained as one-eighth of the wheel.
The door-surrounds are the same size as the gates;
Likewise, the deity platforms and
The ledges all around are half the size of the gates.
The sides and the bases are the same.
Outside the line of the foundation,
The area for the colors is half of that.
Based on the ledges and the lines,
The archways extend as far as the pillars.
The lattices, half-lattices, suns, moons,
And the silk platforms are likewise.
The lines for the vajra pillars and so forth
Are equal in size to the colored areas.
Possessing banners and small bells,
The archways are three times the size of the gates.
With bells, moved by the wind,
The banners should be placed at the outer boundaries.
Others should be arranged in accordance with the wheel,
Visualized in whatever way is beautiful. Thus it is taught.
Regarding the passage beginning with "Then" (tataḥ): "Then" means after the foundational maṇḍala has been drawn. "Having seen the ritual procedures" (karmavidhidṛṣṭa) means that the general and specific modes of the tantras such as the Tattvasaṃgraha, the Vajraśekhara, and the Śrīparamādya, as well as this very tantra, constitute the ritual procedures; to be determined by those procedures is to have "seen the ritual procedures." The meaning is that whatever ritual actions are explicitly taught in this tantra should be adopted exactly as they are. Whatever is not taught here should be adopted from other tantras according to what is logical. Furthermore, whatever is taken from those should be fully adapted to be in conformity with the Guhyasamāja maṇḍala. All of these points should be applied to everything. That "having seen the ritual procedures" also refers to performing the maṇḍala ritual in great detail.
Regarding "the mudrās should be arranged": although there are various mudrās—such as the mahāmudrā and others—which are mental forms arising from meditative concentration (samādhi), here one should understand the mudrās to be specifically the hand symbols (cihnamudrā). Their arrangement is as follows: having drawn moon and sun maṇḍalas resting upon variegated lotuses in their respective locations, one should draw [the symbols] in their centers. "Of that" refers to the maṇḍala. "In the center" refers to the central square of the inner maṇḍala. The "vajra" is the hand symbol of Akṣobhya. "Indranīla" means blue. "Five-pronged" means slightly opened with the tips facing east.
"Terrifying" means that which causes fear. Regarding the phrase "the wheel" and so forth: in the eastern, southern, western, and northern squares of that [maṇḍala], one should visualize the emblems of Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi facing east and the other directions. In their respective order, one should draw a white eight-spoked wheel, a green nine-faceted jewel, a red eight-petalled lotus, and a sword as dark blue as the sky. Here, the verse says:
"In whichever direction whichever emblem belongs,
It should be drawn in that manner.
The emblem of the Lord of the Maṇḍala
Should be drawn facing east."
Here, the expression "blazing vajra" and so forth indicates the state of great blazing itself. Regarding the phrase "in the center" and so forth, in order to show the hand-symbols of the four goddesses, the words "east" and so forth are spoken. The directions east and so on are designated by the term "intermediate directions" (such as the southeast), because being the intermediate direction of the east, it is the eastern direction. Likewise, the south, west, and north are the directions of the southeast and so forth; this is the meaning. "Eyes" refers to white eyes with black pupils. Thus it is said: "The center has a light like a cloud." In this context, "because it possesses a light like a cloud in the center" is a bahuvrīhi compound. In the intermediate direction of the south, the family of Vajramāmākī is hatred; that which arises from it is of its nature, meaning a black five-pronged [vajra].
"Open" refers to a red lotus in full bloom. "Together with the stalk" means together with the stem. Regarding the instruction "draw it like a dark blue cloud," in the maṇḍala of Tārā’s hand symbols, it is a blue utpala, whereas in the maṇḍala of meditative concentration, it will be explained as a yellow utpala.
The hand symbols of the gatekeepers are described as "the hammer" and so forth. A "vajra-hammer" is a blue hammer marked with a vajra. "The radiance of the blazing ones" refers to the clear light of the blazing. At the southern gate, there is a white club marked with a vajra; the blazing that destroys the afflictions and so forth is the "blazing vajra." By the word "and so forth," it is marked with a vajra, and by that, it possesses excellent light. The blazing that cuts through impurity is the "sword-like blazing," and that which produces light by it is "making manifest." "Vajra-āṭavaka" refers to Amṛtakuṇḍalī. He is the "Vajra-holder" because he possesses the wisdom that destroys all obscurations. His vajra is blue, five-pronged, and open.
The symbols of the offering goddesses are to be drawn in the four intermediate directions of the outer maṇḍala, starting from fire, and on the two sides of the main gate, in sequence: a mirror, a lute, a conch for perfume, a vessel for food, various garments, and the source of phenomena (dharmodaya). As stated in the eighteenth chapter: "Mirror, lute, conch, and dharma-vessel, likewise the vessel and the multicolored cloth."
This is because it is said: "The six mudrās of the source of phenomena, the Vajra Lord, the Vajra-holder." "Completely clear" means perfectly complete and luminous. "With offerings of body, speech, and mind" means by means of the offerings of body, speech, and mind. "Woman" refers to a desirous one. Because she possesses a beautiful complexion endowed with radiance, she is "extremely radiant." "Having reached sixteen years of age" means she is sixteen years old. "Adorned with perfumes and flower garlands" is because many perfumes and garlands are causes of joy. "Girdle of qualities" means one should visualize a jeweled belt made from the qualities of a Buddha. Why is that? Because the qualities of a Buddha depend upon the utterly pure expanse of phenomena (dharmadhātu) and because they are themselves precious jewels. "Blessed as Māmakī" means generating her in the form of Māmakī through the sequence of the moon, hand symbols, and so forth at the heart, and then blessing the eyes and so forth, the body and so forth, and the lords of the families, and also making her a member of the assembly of the five families. "By the wise one" means that one should not form even a momentary perception of her as a woman or a perception of her as a self; rather, one should strive in the suchness of non-dual primordial wisdom (jñāna).
This is because one knows that the essence of suchness is the condensed activity realized by the hearts of all buddhas, and that it abides as the deity’s body and the enjoyment of the dharma. Regarding the phrase "one should please in the center," the meaning is that the yogin of the lord of the maṇḍala, abiding in the center of the maṇḍala, should conceive of himself as the essence of all buddhas and then truly please him. In that way, this is the secret offering of the body and so forth.
The phrase "buddha" and so forth teaches the secret of accomplishing the maṇḍala. "Peaceful" refers to the seed-syllable of Akṣobhya, which is the agent arising from the condensed generation of the melted moon. "The expanse of space is thoroughly adorned" means that by emanating each of the supreme families, the entire sky is adorned. If one asks what that does: it emanates the "abode of the buddhas," which is the maṇḍala of Akṣobhya. This is because, through the condensed emanation and reabsorption of the assembly of families, Akṣobhya and the others are generated according to their respective natures in the centers of their own hand-symbols. Since this is clear, it was not explicitly stated.
Then, one should contemplate, as appropriate, the summoning and absorption of their wisdom maṇḍala, the blessing of the eyes, body, and so forth, the conferral of empowerment, the vidyā-vow, and the vows; even if not explicitly stated, these are established. The secret divine food is taught by the words "excrement" and so forth.
One should visualize the five consorts in the form of blazing, burning, and radiant bodies, and then perfectly dissolve the nectar into them. Having transformed it into the nectar of the five primordial wisdoms, it should be offered. The term "that" refers to whatever it may be; it means "all." In this context, the "Buddhas" are those subsumed by these five, and the "Bodhisattvas" are the remaining ones. "Pleased" by doing so means that they become delighted by those secret offerings. Why is that? Because they do not transgress their commands and because they realize the profound suchness.
Regarding this, there is a verse:
The sublime enjoyment of the Dharma
Should be offered with secret offerings.
That wheel from which bodhicitta arises
Is accomplished in that very way.
Because it abides in his body,
The five nectars are always offered.
Through devotion and knowing suchness,
The Victors are pleased by knowing the intention.
Whatever we consider to be
Pure or impure, such as phlegm and so forth,
The yogi, through attachment,
Should meditate on those very things as Brahmā and so on.
Meditating on everything as the nature of phenomena,
Which is also naturally stainless,
Therefore, all is pure in suchness,
Because one sees only suchness itself.
Through samaya, the mantra is accomplished;
This is the samaya of the Protectors,
And the reality of the Buddhas is also pure.
One should not grasp at anything according to its literal sound.
Furthermore, one who has previously performed the service and stabilized the mind should draw the maṇḍala of accomplishment.
At that time, the perception of a woman does not arise, the perception of a self does not arise, and the perception of sexual union does not arise. Rather, there arises the perception of non-duality with the deity, whose nature is suchness and the wisdom of suchness, and the perception of the enjoyment of the Dharma. Therefore, why would that be a sin? There is also no worldly transgression, because it is for the sake of adornment. Nor is it an unexamined offering, because the Tathāgata is utterly pure and acts as a purifier, just like offerings of incense, garlands, and so forth. Furthermore, there is no calamity arising from women, because one is summoning the daughters of trustworthy gods, humans, nāgas, and so on. The same logic applies to nectar and the like. In this regard, hostility toward the samaya and the impairment of the ritual are alike in causing one to fall from the accomplishments (siddhi). As the Blessed One said:
"Knowing the ritual of the Buddha’s body,
One sees it as if it were manifest;
Yet one’s own form is not known,
And even its sound is not heard.
So that it may not be realized,
Everything should be kept secret.
If it were to be realized,
Even a Buddha would not achieve it.
The mind of all sentient beings,
Pure, peaceful, and luminous,
Untainted by any entity—
That very thing is what is called 'mind.'
Likewise, knowing the ritual of desire,
One should engage with that very reality.
Otherwise, the arising of virtue..."
All mantras will not be accomplished. Therefore, by the distinction of the mantrin, one should summon the supreme woman. Otherwise, Vajrasattva and those born from him will not be pleased. Therefore, one should experience the enjoyment of all that is to be used. Otherwise, the deluded self will certainly be boiled in the Avīci hell. Thus it is said.
However, if at any time one is unable to perform all these actions due to certain circumstances, what should be done? The former masters maintain that one should do so by means of mental visualization. As it will be explained in the twelfth chapter: "Even if all the meats are not present, one should visualize them all." And as it will be explained in the sixteenth chapter: "The meditator, the possessor of the three syllables and the vajra, should visualize his own mudrā or [the deity] with the mind. In that way, all the omniscient Buddhas will undoubtedly be pleased."
"Secret" means that which is to be concealed; one should act so that others do not know. "Not to be understood" means not to show it to those who cannot keep it secret. Regarding the mental nature, there is no purpose for non-celibacy, because there is no physical action and because one possesses the power of conviction in mere cognition. There is also no purpose for worldly misdeeds, because if one were to disparage the Teacher's doctrine, one would not understand the minds of others.
Furthermore, by knowing the minds of others, one sees their skill in means and thus develops manifest faith rather than disparaging them. Here, some may object: "In the seventh chapter, a sixteen-year-old girl is taught for the Body family and a twelve-year-old for the Mind family, while the eighteenth chapter teaches a twenty-year-old, who, by bodily connection, belongs to the Speech family. Therefore, why is a sixteen-year-old taught here specifically for the Mind family?" That fault does not exist, because a sixteen-year-old is intended for all three families. As it says in the eighth chapter: "A young maiden with wide eyes, beautiful in form and adorned with youth, found at twenty-five years of age—even from among animals, she should be thoroughly examined." The meaning of this is as follows: having found a twenty-year-old girl, she should be thoroughly examined as an offering for the Speech family. For the remaining families, the ages are sixteen and twelve; however, it is not necessarily the case that there is only one girl for each family. If one asks what it is then, it is five. How so? "Even from among animals" means even from the wrong side. Furthermore, prioritizing youth, for the Speech family she is from the left side; for the Mind family, from the right side; and for the Body family, from both sides. Therefore, for the Speech family, the age is twenty, and...
The nineteenth, eighteenth, seventeenth, and sixteenth [chapters] constitute the five maidens. For the Mind Family, there are five: twelve, thirteen, fourteen, fifteen, and sixteen years of age. For the Body Family, there are five: fourteen, fifteen, sixteen, seventeen, and eighteen years of age; this is what is meant by "five maidens for each." This is the title of the chapter that reveals the maṇḍala of the Mind. This concludes the fourth chapter from the Puṣpamālā-ṭīkā, a commentary on the Guhyasamāja.
The fourth method for supreme accomplishment is the "Great Accomplishment" (mahāsādhana). Its definition is stated as: "The teaching of the Buddhas and Bodhisattvas is the Great Accomplishment." This means that the clear realization (abhisamaya) in which the Lord of the maṇḍala teaches and emanates the deities of the maṇḍala is the Great Accomplishment. This is also taught in the first chapter and others. Here, non-dual wisdom is "enlightenment" (bodhi). Attaining that is a "Buddha." Firm devotion to that constitutes the "Bodhisattvas." Their "teaching" refers to their activities, the meaning of which is the "extremely secret conduct." Furthermore, this is the Great Accomplishment of the samaya, because it is a great method. This is taught through the entirety of the fifth and ninth [chapters], as well as the seventeenth and so forth. The subject matter of this chapter is the "universal conduct," which is also stated in the eighteenth chapter: "Arising from wisdom and method..."
From the words, "The aggregates, elements, and sense bases, the body," up to, "Whatever is practiced within the mind, that is taught as the universal practice." In order to distinguish that very point, the words beginning with "Then" are spoken. By means of this six-line verse, the conduct of superior resolve is taught through the presentation of the Blessed One’s specific qualities. That which arises from the body, speech, and mind of all the Tathāgatas is referred to by that name. Here, the body of the Buddhas is the Vajra-holder, and that is space. Speech is the knowledge of suchness, the element of space. That which is born from all of those is what is called "superior resolve." Mind is the beginningless mind. That which arises from that mind, such as the body and so forth, is the Mind-Vajra; to hold that is, likewise, to hold the Mind-Vajra through superior resolve. Regarding the phrase "King, the lord of the maṇḍala," this refers to the four goddesses who are the nature of the four external great elements. The six goddesses of the celestial mansion and the six objects are the abodes, and he is their lord. Regarding the description of the maṇḍala deities, "Supreme of All": this one possesses the supremacy of the Buddhas and Bodhisattvas. The five Buddhas who are the synthesis of all Buddhas are his five aggregates.
The six bodhisattvas who comprise all bodhisattvas are the six sense bases, such as the eyes and so forth. "All conduct" refers to universal conduct; it is the supreme dharma because it is the sublime path. It is so called because it is the object to be practiced. The definition of conduct is the nature of universal conduct. "Was taught" means it was spoken. If one asks what that is, it is taught as "non-conceptual" and so forth. Because it is the nature of the deity, which is the identity of suchness and authentic wisdom, it is non-conceptual. "Meaning" refers to all things. Those who have superior conviction in them as being the nature of perfection are so called. Therefore, this is the completion stage. If one asks, "In what way should which thing be visualized?" in this context, the father and mother are the identity of method and insight. Their semen is the non-proliferated bodhicitta. One's own self is the lord of the maṇḍala into which that has completely transformed. One's own aggregates, elements, and sense bases are the deities of the maṇḍala. Their nature of phenomena is their awarenesses. The six, such as form and so forth, are the nature of the six offering goddesses. External objects and so forth should be visualized as the nature of the great celestial mansion, which is the identity of the four goddesses. Regarding the line: "The families of desire, hatred, and delusion..."
Having repeatedly and directly manifested the pervasion of passion and so forth, the grasping of forms and so on through the conviction of embracing one's own aggregates, sense bases, and consort is delusion. The subsiding of dualistic conceptualizations is hatred. The savoring of the taste of non-dual bliss is passion. A practitioner who has become such as this accomplishes the supreme, which means accomplishing the state of Buddhahood itself. If one asks what that is: the supreme vehicle is the unsurpassed, the meaning of which is the great accomplishment of the sublime path to the enlightenment of Buddhahood itself.
One might ask: "Is this not conduct for a mind that is not in meditative equipoise? Since that is difficult, what is the benefit of this?" In response, it is said, "Those of low caste," and so forth. One who, in a single birth or a succession of births, is of low caste is one who kills those who should be killed. A "bamboo-worker" is one who performs the work of bamboo, such as an arrow-maker or one who works with arrows, namely a hunter. By the word "and so forth," other harmful ones such as fishermen are also included. Being attached to and intoxicated by women is to kill oneself; because they possess the activity of killing in the sense of [killing] those [women], they are "those whose purpose is killing," meaning those who are extremely passionate. "Wealth" refers to riches, children, and so on. Those who have a mind that thinks only of such wealth are "those whose minds seek wealth," meaning those who are greatly deluded and confused. The meaning of the word "also" is to be applied in a different order.
Even those of low caste, such as bamboo-weavers and the like, as well as those with intense hatred, those intent on killing, and those with a mind of worldly pursuit, will also achieve the intense passion and ignorance [of the path]. This is the unsurpassed Mahāyāna, the great accomplishment. It is intended that by practicing this supreme vehicle—the glorious Guhyasamāja—those [afflictions] will exhaust the obscurations of the mental afflictions. Regarding the phrase "sentient beings who have committed the immediate [sins]" and so forth: in that case, there are three obscurations to the noble dharmas because they obstruct their arising. Among these, the extremely intense power of the mental afflictions is the obscuration of the afflictions. Actions such as the immediate [sins] are the obscuration of karma. Birth in the hells and so forth is the obscuration of birth. An "immediate" [sin] is that which cannot be interrupted, because it occurs immediately after death. There are five types of immediate [sins]: killing one's father, killing one's mother, killing an arhat, causing a schism in the Saṅgha, and drawing blood from a Tathāgata with a malicious mind. By the word "and so forth," one should include the abandonment of the sublime Dharma and the five near-immediate [sins], as it is said:
Violating an arhat mother,
Killing a bodhisattva of the fixed lineage,
Killing a disciple,
Robbing the Saṅgha of its means of subsistence,
And the fifth is destroying a stūpa.
These are similar to the immediate [sins]. Because one performs these, they are designated by that term.
Those who commit great sins, such as the deeds of immediate retribution—all such perpetrators of great sin will achieve accomplishment through this great sādhana of the Guhyasamāja. The intention is that by the very conduct [of this practice], their karmic obscurations are exhausted. Furthermore, regarding the statement: "Karma does not perish even in a hundred eons; when the collection of conditions and the time are found, it will ripen as its fruit for embodied beings," one should understand that this refers to the cultivation of such an antidote.
Even if there were a single extremely heavy karmic obscuration that would not otherwise be exhausted, it is said: "From the heart," and so forth. Here, an "ācārya" is one who has come to engage in the practice; specifically, one who has correctly conferred empowerment, granted permission, and provided authentic instruction in this Secret Mantra Vehicle is an ācārya. Furthermore, whoever teaches even a single mantra or meditative absorption here is also their ācārya. To repeatedly disparage such an ācārya, to take pleasure in it rather than feel regret, and to fail to make amends in accordance with the Dharma—this is "disparaging the ācārya from the heart." Such a person will not achieve accomplishment in any of the three types of practice.
Is it not the case that this noble Dharma arises for those who have exhausted the obscurations of afflictions and karma, but not for those who have not exhausted them? Moreover, the Noble One is the practice...
These are the results of the near-attainment, and having realized them, the practitioner subsequently engages in the great attainment; therefore, the obscurations of afflictions and karma do not exist for them. Consequently, why is it said that these are exhausted through conduct? Although that is indeed the case, these two and a half verses should be understood as clarifying the benefits of the method, in the sense that even ordinary beings should engage in conduct according to their capacity in order to accumulate the collections.
If one asks, "In what way is conduct the great attainment?" it is because it is a great method. If one asks, "In what way is it extremely secret?" it is because it renders fruitless those who, not knowing their own capacity, grasp at the literal meaning. Having thus indicated the afflictions of mental conduct by name, the faults of physical and verbal conduct are now indicated by name, and thus the words "killing" and so forth are spoken. This teaches the four types of samaya. Regarding that, the verse says:
"Teaching emptiness is a lie; others also say this:
Knowledge, the support, the melting of the mind,
And then the taking of that which has melted."
Because one visualizes trees, clods of earth, and so forth as being the lords of the deities through conceptual devotion, and thereby causes them to appear as non-existent, it is "killing."
To correctly understand that the object of conceptualization—which is unreal by its very nature of conceptualization—is the authentic reality, all other speech is false. Delighting in that is diligent application. Having resolved one’s own aggregates and sense bases to be the Buddhas and Bodhisattvas, and having offered them, one is attached to the wealth of others for the sake of enjoying all enjoyments. The enjoyment of knowledge is the practice of desire. Excrement and urine refer to the five, such as feces and so forth. Because there is the purpose of consuming those very things, it is so called; for one should resolve all things to be eaten into the five, resolve them to be the nectar of the five wisdoms, and perform the fire offering of those within the inner maṇḍala. Regarding the phrase "those very ones," "the practitioner who becomes a vessel for those very ones" means one who is fortunate in achieving Buddhahood, because of having accumulated infinite merit and wisdom in each and every moment and because of not transgressing the samaya. Then, if one asks what that desired object is, it is said "mother" and so forth: the supreme primordial consort is the mother; the coemergent consort is the sister; and those emanated in the maṇḍala are the daughters. One should please them by maintaining the divine pride of their respective method deities and by causing them to enter one’s own consort. That is the nature of phenomena of the supreme Mahāyāna.
Those practitioners who possess the supreme path are referred to in that way; the meaning is that they have entered the great accomplishment of the Guhyasamāja. "Vast siddhi" refers to great enlightenment (mahābodhi). "Attainment" means having been found. The phrase "among them" means within that group. "Buddhas" refers to the buddhas. By the word "and," the bodhisattvas are included. "Lords" refers to the supreme gurus, meaning the knowledge of the families endowed with the conduct of awareness (vidyāvrata). "To the mothers" means to those who give birth. "By those with non-conceptual intellect" means because conceptualization of that very [reality] has been exhausted and because authentic wisdom (jñāna) is highly praised. That is the perfection of wisdom (prajñāpāramitā) itself. To please that is to meditate upon it; therefore, the intention is that it is the antidote to all non-virtuous conceptualizations and the cause of authentic wisdom. One is not stained by sins, because that very [wisdom] causes all sins to be exhausted. "Then" means immediately following this teaching. "Obscurations" refers to the five: desire for sense objects, malice, sleep, lethargy, and agitation, along with regret and doubt. Because he completely clears away all of these, he is "the one who clears away all obscurations." "Marvelous" means having become extremely wonderful.
Here, the words are used in the sense of being marvelous and extraordinary. To "become that" means to express that. The very words of those [beings] are stated as "the Blessed One" and so forth. Why is the word "sound" used? It refers to doubt. "Vile speech" is that which is associated with what is not the Dharma. "Speech" is the word of the Buddha. One who possesses that which is spoken and expressed is called by that name; the meaning is "one who speaks that which is not the Dharma." In that regard, it is marvelous why the Lord of all Tathāgatas would speak what is not the Dharma, for such a thing is impossible. Furthermore, it is extraordinary why he would speak it in the midst of the assembly of all the Tathāgatas, for such a thing is utterly impossible. In that context, many ordinary bodhisattvas, being of a doubtful nature, will experience wonder and amazement, and thus doubt will arise. In order to dispel their doubt, the intention itself of those [beings] was expressed as a request in that manner by the Great Bodhisattva Sarvanīvaraṇaviṣkambhin and others. It is not that they themselves have doubt, nor is it a fault of their speech, because they are noble beings and, through the perfection of wisdom, they understand the intended meaning of the Dharma. Why, then, did Sarvanīvaraṇaviṣkambhin and the others make such a request?
Regarding the removal of doubt, the removal of all obscurations is the primary factor. As for the phrase "sons of noble family," the lineage of the Tathāgatas is the bodhicitta; its classifications are ignorance and so forth. Those born from that are the "sons of noble family." "Stop!" means to turn back. The explanation of this is "do not say such a thing," which means "do not say, 'This is not the Dharma.'" If one asks, "Then what is it?" the text says "the essence" and so forth. "Dharma" refers to the path, and "the nature of phenomena" (dharmatā) refers to the practice characterized by meditative absorption (samādhi). As it is said in the Tattvasaṃgraha:
"The meditative absorption of Vajrasattva is explained as the pure nature of the Buddha's phenomena. From this, one becomes a Buddha; from anything else, one does not become a Buddha."
Because they are inexhaustible, they are the "essence" and possess "wisdom" (jñāna), which are the qualities of a Buddha. That which possesses these is the pure nature of the Buddhas, which exhausts the obscurations of afflictions and karma; this very thing is the "conduct." "Dharma" refers to the fifth chapter. Its "essential meaning" is that which is hidden, meaning it is of intentional (ābhiprāyika) character. That has also been explained previously. That which arises from it is the "abiding." Therefore, the Dharma is this abiding of the conduct of enlightenment; it is the primary abiding within the conduct of enlightenment.
It is intended that this is the "conduct" because it is the great accomplishment itself. What, then, is the literal meaning of this chapter? If one asks what is meant by "that which is not the Dharma," it refers to the following: a mantrin who, through the attachment of not distinguishing between merit and sin, commits the immediate transgressions agitated by afflictions and non-conceptualization; who delights in killing, taking what is not given, sexual misconduct, and lying; and who eats what should not be eaten and goes to those with whom one should not go—this is the literal meaning of the statement that "this ground of a bodhisattva is not the Dharma," which causes doubt to arise. Having heard these words and these teachings of the Buddha, what happened to the bodhisattva is then described by the words "Then again," and so forth. The term "bodhisattva mahāsattvas" is used because they aspire to their own enlightenment and the welfare of all sentient beings. "Fear" is due to moral transgression. "Terror" is due to the apprehension of the lower realms. "Fainting" is to become completely overwhelmed, because of being utterly terrified. "Fainting" is the loss of consciousness. The "master of the body and so forth" is so called because they are dependent upon that [consciousness]. The term "bodhisattva mahāsattva" refers to one who has made the aspiration for great enlightenment. "Space" is the lotus of awareness. "Equal to that" means having become one with it. Regarding the phrase "the non-dual vajra of that":
The melting of all the buddhas is the vajra. This is because the two—the great maṇḍala of the great samaya of the support and the supported—are melted into that very state. The meditative absorption focused upon that is thus named. Regarding the phrase "by the mere touch of light": the nectar of bodhicitta, which is of that very nature, enters into each of the subtle particles of light rays, perfectly nourishing them and satisfying body and mind. This is the meaning of the word "mere" (tsam): it is a mere touch, and not something involving meditative cultivation. The word "then" (de nas) refers to the immediate succession of that mere awareness. Having attained the supramundane bodhicitta, they become great awakening; having transcended the five types of fear, they come to abide upon their respective seats just as they are. The fact that they fainted upon hearing the greatness of the conduct described in the verses is a state of wonder. "Marvelous" refers to how they were perfectly nourished by the mere touch of light and [attained] the meditative absorption that enters the noble stages. "Joy" is mental happiness. "Pervasion" is physical bliss, such that the body is completely filled and the hairs stand on end. "Becoming that" is because they see the great means for the benefit of sentient beings. "Thus" refers to what is about to be explained.
That which is called the "expanse of phenomena" (dharmadhātu) is the expanse that praises this very phenomenon, because the yogi’s body, speech, and mind are engaged through such intense resolve as being Vajradhara himself. Furthermore, in the ultimate sense, it is not distinct from that, because there is no distinction between the action and the agent. Conventionally, however, they are distinct; therefore, here one should offer praise through three verses regarding the nature of the body and so forth, and through the fourth, regarding the nature of the enlightened activity of the body and so forth.
Regarding that, first, the praise of the nature of speech is expressed by the words beginning with "Ema" (How wonderful!). In the first [verse], the word "dharma" explains the phenomenon that is the nature of speech. In the second, it is the nature of the subject to be expressed; in the third, it is the nature of wisdom. The "emergence of the meaning of the dharma" refers to the authentic arising of the meaning of the path of dharma as it was taught; this third [verse] is also marvelous. Therefore, it is called the "King of Dharma," the King of Speech. Regarding the phrase "homage and bow," the word "to you" is the ellipsis. "Dharma" is the nature of wisdom. Because it is pure from this, it is "pure dharma." Because the object, selflessness, exists within this, it is "selfless meaning." Here, by the term "King of Dharma," one intends to express the entirety of the Mahāyāna, or the Vajrayāna and the Guhyasamāja.
The praise of the nature of the body is expressed by the words beginning with "Body" (kāya).
The utter purity of body, speech, and mind is due to the emptiness of the nature of the expressed, which is the duality of subject and object; thus, they are the utter purity of body, speech, and mind. Because they are of the nature of the perfect union of the body, speech, and mind of all tathāgatas through equality with space, they abide in equality with space. Precisely because of that, they are of one taste in suchness, and are thus said to be "unchanging and without appearance." The "vajra body" is so called because the body is indivisible. Regarding the praise of the nature of the mind, it is said, "The mind..." and so forth. Because he is a tathāgata, he is the tathāgata. He is the "Lord" because he has attained supreme mastery. If one asks how many tathāgatas there are, they are those who have arisen on the path of the three times; the "three times" are time itself. That itself is the path, and they have arisen therein. Precisely because of that, they have become the "expanse" (dhātu) because their nature is the utterly pure dharmadhātu in its proper order. They possess "great compassion" because it is supremely expansive. Because he possesses a path like space, he is the "path of space," which means "permanent." Having distinguished him from the body and so forth, the praise of his mode of activity is expressed in the words "space..." and so forth. The "space body" is the body common to all tathāgatas, being of one taste in suchness. That which has "perfectly arisen" from that is "perfectly born."
The speech that teaches selflessness is the speech of space, for it is that which thoroughly enters [into it]. The mind of the utterly pure dharmadhātu is the mind of space, for therein the dharma is fully enjoyed. These are the supreme and the sublime. "Conduct" (caryā) means thorough engagement (samācāra). That itself is the basis and the locus, for it is by abiding in that very state that buddhahood and its accomplishment are attained. Because the mind engages with everything, it is "thorough engagement"; as it is said in the eighteenth chapter: "Because the mind engages with everything, it is explained as 'thorough engagement' (samācāra)." For that purpose, the chapter in which that is primary is the "Chapter on the Supreme Thorough Engagement." This is the fifth chapter from the Guhyasamāja-ṭīkā: The Flower in the Hand.
The meaning of this chapter is the near-attainment (upāsādhana) of supreme accomplishment. Its definition is taught by the statement: "Fierce passion is the vow of near-attainment," which means the definitive establishment of near-attainment. In that regard, the five mantras of blessing from the Abhisamaya are "passion" (anurāga), because they cause the mind to rejoice. The abhisamaya to be realized by those [mantras] is "fierce" (ugra), because the mind is made to enter into the profound and subtle reality through fierceness. The conduct of fierceness is the fierceness of the samaya. The near-enjoyments and austerities are the passion of the samaya, because they cause the deities to be impassioned.
All of these are taught in four chapters. Among them, the clear realization (abhisamaya) is the primary subject, and it has six branches: the placement of mantras, the great seal (mahāmudrā), its conduct, the vajras of body, speech, mind, and wisdom, the subtle yoga, and the consecrations of the body and so forth. Because these six branches are the results, they are the primary subject; therefore, by way of them, the names of the chapters are taught at the end, such as "The Chapter on the Consecration of Body, Speech, and Mind," which is the sixth. This is the meaning of the "Chapter on the Array of Vajras."
The consecration of the body and so forth is taught first because it is the primary subject of that chapter, not because it is the first of the clear realizations. It is incorrect to argue otherwise, because the phrase, "The words of the Dharma, characterized by body, speech, and mind, are thoroughly expressed," is stated at the end of the clear realization.
Regarding the words "Then," and so forth: here too, the Blessed One Vajradhara himself, who possesses the nature of Akṣobhya and the others, displays the pride of the vajra mind and so forth, and is thus referred to by the terms "Akṣobhya" and so on. The indivisibility of the three secret vajras of the body, speech, and mind of all the Tathāgatas is the Blessed One, the Vajra Mind; by that, the mind is to be consecrated. The meditative absorption (samādhi) that focuses upon that is also called by that same name.
Because that very [nature] is indivisible, it is the vajra. The blessing of the mind is to make one's own mind non-dual with the vajra; it is the mantra for that purpose. Because the minds of all the Tathāgatas are utterly pure and thus mutually indivisible, or because they are unassailable, they are the vajra. The remainder is as before. One should view the mantras for the blessing of the body and so forth in the same way.
Regarding the phrase "the vajra, the place free from dust": "dust" refers to the afflictions. Because it is free from those, "free from dust" refers to the uncontaminated phenomena (anāsrava-dharma). Because it serves as the basis for those very phenomena, it is the "place," for it is the basis for their seeds. It is not the place of contaminated phenomena, because it causes those seeds to be exhausted. Thus, the "place free from dust" is the mirror-like wisdom (ādarśa-jñāna) established from the transformation of the all-basis consciousness (ālaya-vijñāna). That which is the mirror-like wisdom of all the Tathāgatas is the Blessed One, the Body Vajra; by that, the body is to be blessed.
The "equality" of all the Tathāgatas is to be known through the subtle jewel. The non-duality of those two is the indication and the word, characterized by the non-apprehension of the expressed and the expresser; it is the non-apprehension of the equality of all the Tathāgatas. That, too, is the Blessed One, the Speech Vajra; by that, the speech is to be blessed.
Regarding the phrase "the three vajras" and so forth: "the secret of the Tathāgatas" refers to the abode of all such Tathāgatas; one should cause them to be moved by means of their being blessed into that state. Regarding "visualize them in the locations": the locations are the heart, the head, and the throat; that which possesses the visualization in those places is so described. "Thoroughly marked by the names of the mantras" means they are applied individually to the three [locations]. "Thoroughly marked" refers to the moon maṇḍala. The "mark" is the sign situated upon that. The "mantra" is the syllable situated at its center. These, in their respective order, are the syllables HŪṂ, RAṂ, and ĀḤ, upon the marks of the vajra, the wheel, and the lotus. "By this" means by the three mantras of blessing. "Supreme" means excellent, because it is purposeful. Following that, from the yoga of the subtle, the three types of offering of joy taught in the tenth chapter are called "the Vajra of Wisdom Tārā"; the meditative absorption focused upon that is so named. "This mantra" refers to the mantra that blesses those offerings of joy. "Sarvatathāgatānurāgaṇa" refers to the three offerings of joy. "Svabhāva" refers to the nature of Ratnaketu. "Accomplished Vajra Amogha" refers to the radiation that pervades space. This is the offering to the Tathāgatas, because it is the nature of Amoghasiddhi.
That which focuses upon that meditative absorption is so called. Regarding the specific details of that very offering, the passage beginning with "constantly" and so forth means that one should emanate the six offering goddesses from the gateway of the light rays of the mantra at the heart; from the light rays of the five goddesses, one emanates clouds of the five sensory qualities; and from the light rays of the sixth, one emanates the five types of offerings, thereby making offerings to all the Buddhas with everything. To demonstrate the benefits, it says "offering" and so forth, meaning that by thus making offerings to the Buddhas, one will swiftly attain Buddhahood itself. The body, speech, and mind of all the Tathāgatas are the vajra, which is the jewel and the manifold; their lord is the Vajradhara, because he performs the consecration of the nature of the body and so forth of this command. Regarding the passage beginning with "then," the term "lord" is used because he is the agent in every respect. The "all Tathāgatas" are the six universal monarchs. Their "mantras" are the seed syllables. Through the union of their secret moon and vajra, they are generated exactly as they are, and through the three visualizations, their bodies are generated exactly as they are. The phrase "focusing upon the mantra" indicates the basis, while the remainder indicates the characteristics. Regarding the phrase "having exhorted the mind with body and speech":
The term "mind" (yid) is used in the locative case by way of the third case. Speech and body are the nature of insight and method; these are the nature of the cause. The mind is generated and perfected by way of the nature of the result. In that regard, the moon at the heart is insight. The symbol (mudrā) situated in its center is method. The mind in the form of the mantra placed in the center of the symbol exists. That which arises from those three aspects is the generation of the mind of enlightenment (bodhicitta). Regarding the phrase "that which is to be accomplished": what is to be accomplished? It is the supreme siddhi, the sublime awakening. This refers to the entire array of deities of the maṇḍala that pervades the expanse of space. If one asks "by what means?", it is said: "with a mind that is joyful and delighted." This means that by means of the light rays of the mind, those arrays of deities are made to appear, summoned, and absorbed into the mantra. The meaning of the statement "all these are mind only" is that which brings about joy, delight, and satisfaction. The vision of all the mantra deities as being shown to be mind only is the meaning of "focusing on the mantra." "Focusing on the mind" is the basis of the definition. "Selflessness" is the definition. Since there is no grasper when there is no grasped, seeing the mind as being non-mind is the vision of selflessness; that is the meaning of "focusing on the mind." The phrase "one should also meditate on speech and body" is to be connected with the term "focusing"; thus, it is also focusing on the mind.
Because it is connected with speech, it is correctly ascertained; however, it is not that one sees oneself as the body of the non-dual wisdom (jñāna) of all mantras. Furthermore, when the speech in the form of the mantra is completely transformed and one sees oneself as the body of a universal monarch (cakravartin), at that time it is seen. This meditation on the deity’s body arising from the complete transformation of the mantra is the meaning of what is called "focusing on speech." That very body is awakening (bodhi), and its mode of engagement is the mind of awakening (bodhicitta). Therefore, it is said: "Like space," and so forth. The three types of application are the application of body, speech, and mind to produce the body of a universal monarch; that itself is awakening. "Should be accomplished" means it should be ascertained by the verse on awakening. If one asks how it is to be ascertained: regarding "abiding in equality like space," space is emptiness (śūnyatā). Its equality is the third [application]. Thus, it is their abode, becoming one and joined. For that very reason, it is said: "Body," and so forth. The observation of body, speech, and mind is emptiness. Because their essence is their own characteristic, which is emptiness, they are non-apprehendable. For that very reason, in the application to the body of the mantra, there is no awakening, because it is like space. That which is the meditation on awakening by means of the two apprehensions is also non-existent, because both are non-apprehendable.
Regarding the phrase "body, speech," and so forth: "body, speech, and mind" refers to the body, speech, and mind, which is to say the vajras of body, speech, mind, and wisdom. If one asks how their characteristics are to be analyzed, the meaning is that they are summarized by applying those [elements], such as the body and so forth, individually to the seats, the symbols, and the mantras. Following that is the subtle yoga; its characteristics are shown by the remaining half-verse. "Meditative absorption" (samādhi) refers to the subtle symbol and the meditation upon it. "Enlightenment" (bodhi) is the maṇḍala of the moon or the sun. That which possesses the application contained within that is so called. The "mantra" is the seed-syllable residing in the enlightenment. "Imagined" (parikalpita) refers to the application.
Having thus shown the characteristics, in order to show its divisions, it is said: "Then," and so forth. Here, "glory" (śrī) is the seat of wisdom. That which possesses it is the symbol associated with it, thus "glorious" (śrīmān). The "Tathāgata" is the mantra. "All" (sarva) is the wisdom-vajra. The "offering" (pūjā) is the mantra, which is arranged in the center of the symbol. That very mantra is "all the Buddhas," and its "supreme" (parama) is the bindu. That in which omniscience (sarvajñatā) exists is so called. If one asks what "omniscience" is here, it is the mantra residing on the seat within the subtle symbol. Having thus entered into equipoise in the subtle, "spoke" means he taught by way of detailed classification.
Regarding the phrase "the supreme meditation" and so forth: the supreme meditation is the subtle yoga. Regarding the phrase "the expanse of space" and so forth: the expanse of space is wisdom, the bindu of the vajra mantra. Abiding in its center is the form of the Buddha, the subtle sign of the body of Vajradhara. "Having meditated" means having performed the meditation. "One should meditate on the moon maṇḍala" means that in the center of that sign, one should visualize a moon maṇḍala; this is the subtle application. One should visualize the seed-syllable of Vajradhara, arrange it, and contemplate it for a long time. Furthermore, it should be understood from the context that one should meditate while abiding in the yoga of Vajradhara, which is analyzed by the verse on enlightenment accomplished through the three focal points. To make this clear, it is said, "at the tip of the nose" and so forth. Because it arises from the tip of the nose, it is the "nose-tip," which means the "subsequent expanse." It is the "nose-tip" because it is both the nose and the tip, as it constitutes the upper portion of the wisdom-vajra mantra. "White mustard seed" refers to the bindu of wisdom, as subtle as a white mustard seed and white like the moon. As it is said in the Vajra-Amṛta-tantra of Hatred: "In the center of space, that supreme reality, having the nature of the nectar-bindu, white like the moon, empty, that very reality, inexhaustible, undecaying, and extremely subtle—Vajrasattva, the indestructible, should be meditated upon as explained." [This applies to] the moving and the non-moving, within the white mustard seed.
Regarding the phrase "contemplating the abode of wisdom": from a white mustard seed, one emanates a sign, transforms the various moving and non-moving things into the nature of that sign, and reabsorbs them into the white mustard seed. That itself is the "abode of wisdom," and that is what is to be meditated upon. Here, "wisdom" refers to the seed-syllable of the Supreme Glory (Śrīparamādya), which is supremely subtle. Its "abode" is the support, meaning the moon maṇḍala. It is "delightful" because it is of the nature of bliss. It is "secret" because it is subtle. "Examined by wisdom" means it is pressed down by that very syllable of the Supreme Glory. Regarding "of the Buddha’s body": the yogin of Akṣobhya should visualize a tiny blue vajra with slightly spread prongs at the tip of the nose, and meditate on a sun maṇḍala arising from the emanation and reabsorption of the sign within its center. One should place the seed-syllable of Akṣobhya abiding upon that. That is expressed by the syllable HŪṂ. Regarding "the maṇḍala of the wheel": for the yogin of Vairocana, it is a tiny eight-spoked wheel. Regarding "in the manner of Locanā": the moon maṇḍala arising from the emanation and reabsorption of the sign is Locanā; "in her manner" means one should meditate on the application of that very subtle sign within it. "Lotus" refers to that very moon. "Vajra" means the Buddha, which is to say the seed-syllable of Vairocana.
Regarding the "jewel maṇḍala," this refers to the subtle jewel of the practitioner of Ratnasambhava. Regarding "the initial application," "initial" refers to the seed-syllable, and it is joined with that. Regarding "upon that," although the word "that" functions as an interrupter, it refers back to the sun maṇḍala and not to the eye. Regarding the "lotus maṇḍala," this refers to the subtle lotus of the practitioner of Amitābha. Regarding "the one possessing the vajra of passion," this is the seed-syllable of Amitābha. Regarding "upon that," because it is connected to the preceding, it means upon the sun maṇḍala. Regarding the "light maṇḍala," "light" refers to Amoghasiddhi. His maṇḍala is the sign; it is the subtle sword of the practitioner of Amoghasiddhi. Regarding "the manner of the Buddha, the peaceful emanation," this is the seed-syllable of Amoghasiddhi. Regarding "the wheel," the basis for that very seed-syllable is the sun maṇḍala. Regarding "specifically," this refers to the emanation and reabsorption of the signs. To demonstrate the dimensions of the subtle signs, the passage beginning with "utpala" is spoken; "resembling" refers to the color. "The size of a barley grain" means the width is that of a barley grain. Regarding "specifically," this is by way of that very distinction, meaning the vajra of Akṣobhya. "Eight-petaled" refers to the lotus. "Barley" is a term of praise. Regarding "one will be intent upon awakening," because one has reached the further shore, it is so called.
Thus it is said; this is the meaning of "seeking awakening." In order to apply these very points, the text says "the wheel and so forth," and so on. "Specifically" refers to the distinctions of shape. "Should be examined" means one should infer by following the examples of the lotus, the vajra, and the white mustard seed. In that regard, the wheel is similar in size to the lotus because it is perfectly circular. The sword is similar to the vajra because it is positioned vertically. The jewel is similar in size to the white mustard seed because it is circular, yet it has nine facets: one is the top and eight are the sides. Regarding the benefits of meditation, the text says "attainments" and so forth. "All attainments" refers to omniscience itself. "Qualities" refers to the qualities of a buddha. Because these qualities reside in this, it is so called. It is "delightful" because it is unsurpassed bliss. Because awakening itself is the locus, it is the "abode of awakening." "Will be accomplished" means it will be brought to fruition. "The abodes of the buddhas' awakening" refers to the seed syllables of the buddhas residing upon the moon and sun. "In brief, one should emanate there" refers to those subtle signs. These are the subtle bodhicitta, for by means of this, one engages in awakening. Following that, since the body and so forth are to be consecrated by the five mantras, in order to demonstrate that, the text says "the three bodies" and so forth.
The phrase "marked by body, speech, and mind" indicates the body and so forth. "Words of the Dharma" refers to the words of mantra. "Utterly proclaimed" means that they should be spoken. The characteristics of the five types of pride are as explained in the first chapter. This "near-accomplishment" is to be explained by the passage from the eighteenth [chapter] beginning, "One should mark that mind at the heart," and so forth. Regarding the conduct for that, the eighteenth [chapter] states: "As long as it is not seen, one should meditate in two ways for six months. By enjoying all desires, one should always act in every way. If after six months one has not seen what was described, one should undertake the seed-syllables and the vows as explained, three times." That very conduct is taught by the words "Then," and so forth. Because it is completely pure in every respect, it is "Glorious" (Śrīmat). Because it holds the subtle signs, it is "Vajra-holder" (Vajradhara). That which reveals all the meanings of becoming that very Vajra-holder is "the revealer of all meanings." "Supreme of all conducts" refers to the conduct of austerities and the conduct of bliss. "Thoroughly purified by that" means the exhaustion of karmic obscurations and so forth. The Blessed One also practiced this conduct; by this, it is shown that one should generate devotion toward the conduct. "Secret" means that the supreme conduct should be concealed. "Sublime" is because it is purposeful. "Endowed with form and so forth" means enjoying objects that are free from fault.
The secret reality is the wisdom of insight (prajñājñāna); that itself is the great offering. Having made the offering well with that, one should meditate. In the future, it is like the expression "having opened the mouth, one sleeps," where the suffix kātva is applied; the meaning is that after meditating on that, one should also make the offering, but it is not necessarily done by means of the two external bodies. If one asks, "In the system of mere cognition (vijñaptimātra), what is the external body?" the ālayavijñāna which is the appearance of the common body is the external body. "Having made the offering well" means that one should make offerings to all the Buddhas by perfectly gathering one's own body, speech, and mind. When, despite having engaged in this practice three times, accomplishment is not attained, then, in order to show another practice for this, the passage beginning with "siddhi" is spoken. "Siddhi" is enlightenment (bodhi). That itself is the fruit; it is for the sake of desiring that very thing. By the words "feces and urine" and so forth, it is for that very purpose that the activity of eating is performed. If one asks, "Will Buddhahood be attained at that time or not?" the passage beginning with "Buddha-enlightenment" is spoken. The mind whose nature is enlightenment is the bodhicitta. Because the stains of dualistic appearance have been exhausted, it is "faultless." Because it is the ultimate reality itself, it is "authentic." Because there is nothing higher than this, it is "unsurpassed." It is "secret" because it is equal to space.
All siddhis are the enlightenments of the six universal monarchs. "Supreme" means the most excellent. One should consume that and not consume anything else. "Food" refers to other types of food; if these are not found, one may also consume other food. The word "aspect" (ākāra) is a term of disparagement; here, it refers to the disparagement of lacking the conviction and purification regarding the manner of excrement and so forth. This conduct is difficult for worldly people, but for practitioners it is indeed easy, because through the service of the six branches, one attains mastery over meditative concentration (samādhi), and by that very means, one easily performs blazing, burning, and so forth, as well as summoning urine and the like. One should not, however, grasp excrement, urine, and so forth at will; as the Blessed One said: "Having drawn in excrement, urine, and so forth, apply them thoroughly for the sake of food." Therefore, through this conduct, the wise Bodhisattvas and the Buddhas will be pleased, for this is the practice of austerities according to their command. If one asks what happens then, it is said: "In this way," and so forth. "Sovereign of the desire realm" means one who is capable of benefiting and subduing. "State" (pada) refers to speech, and by that, one will perform activities. Where? In that activity, which is the world—the desire realm. As for how the body performs its activity, it is said: "The principal," and so forth. "Great splendor" means possessing the splendor of the body. "Possessing strength" means possessing the strength of the body.
"Delightful to behold" refers to the perfection of the marks. "By means of exhortation" means by means of sending forth. The summary of the meaning of the near-attainment is taught in the passage beginning with "This is that," and so forth. Because they realize and manifest the essence of all the Buddha-dharmas, they are all the Buddhas, the universal monarchs (cakravartin) accomplished from the three objects of focus. Their secret is the subtle wisdom in the form of subtle signs. Supreme enlightenment is the supreme awakening in the form of the extremely subtle seat. The secret of mantra is in the form of the supremely subtle seed-syllable. "That very thing is this" refers to authentic wisdom. Body, speech, and mind are the appearances of body, speech, and mind that transcend [ordinary] things, because they act as the vajra. The blessing of the body and so forth of the Tathāgatas is the fruit of near-attainment. The chapter concerning that meaning is thus named. This is the sixth chapter from the Padminī (The Flower in the Hand), a commentary on the Glorious Guhyasamāja.
The meaning of this chapter is the supreme service (sevā). Its definition is taught by the statement: "The service of the siddhi, the field, and the signs." "Siddhi" is the yoga of the universal monarch. "Field" refers to the six branches of application, because they make the self the field of supreme siddhi. "Signs" are the distinctions of the samaya and dream omens.
This is because they serve as the causes of accomplishment and reveal accomplishment. These very [practices] constitute the "approach" (sevā); since all of them are taught in the four chapters, they are the "context," as it is said: "Then," and so forth. The "Lord of Body and so forth" is so called because he generates, protects, and reveals them in every respect. "Mantra" refers to the six branches of application, because they are knowledge and protection. The "conduct" is the samaya that accords with those six branches; practicing together with the mantra is "mantra conduct." Since enlightenment arises from this, it is the "samaya," which refers to the five families. The Vajradhara who is the common characteristic of those [families] is the "great samaya." These six themselves are suchness; therefore, because they are both the great samaya and suchness, and also the conduct of mantra, they are the "mantra conduct of the suchness of the great samaya." The supreme among these is the first method, the meaning of which is "approach." "Manifest complete enlightenment" is the perfect knowledge of all of those without exception; the chapter concerning that meaning is thus named. In that regard, the first three verses teach the conduct of the three causes for swiftly accomplishing enlightenment: because it is authorized by the Buddhas, because it is the method for making offerings to the Buddhas, and because it is in accordance with meditative absorption (samādhi), respectively. The terms "la" and "ni" [are used for the conjunctions].
Furthermore, the word "also" (yang ni) serves to include [the preceding] in sequence, to provide a definitive restriction, and to indicate a specific distinction. "Such as this" ('di lta bu) refers to the six branches included by the word "also." "Swiftly" (myur du) means quickly. "All desires" ('dod pa thams cad) refers to the six types of desire, by virtue of the actual enjoyment of their objects. Regarding "as desired" (ji ltar 'dod pa): "desired" means not transgressing the permission granted by the Teacher's command; the meaning is that it is not accomplished through hardships such as those that would increase suffering and mental unease. "One's own deity" (rang gi lha) is the Universal Monarch (cakravartin) of one's own family. "Its yoga" (de'i rnal 'byor) is meditative concentration (samādhi). "One's own" (rang) refers to that very Universal Monarch. "Others" (gzhan) refers to the Buddhas of the three times included therein. This is taught in the Tantra of Austerities and Vows (Dka' thub sdom pa'i rgyud). The "vows" (sdom pa) consist of the restrictions of eating only greens, sre [grains], a single alms-meal, food obtained through alms, and so forth, as well as bathing, silence, and the like; because these are causes of extreme suffering, they are "unbearable." "Even if practiced, accomplishment will not occur" means that by habituating oneself to those [austerities], meditative concentration will not arise. As the Blessed One also said:
"Through unbearable austerities and vows,
The body withers and becomes suffering.
Through suffering, the mind is distracted;
Through distraction, accomplishment is lost elsewhere."
"By meditating" (bsgoms na) refers to the yogi.
The word "ni" (indeed) should be understood as a specific restriction, meaning that by this very [means] meditative concentration (samādhi) will arise, for it is said that "a blissful mind becomes meditative concentration." The meaning of this chapter is that a portion of the conduct of mantra and conduct has been shown; a further portion will be taught below. In the middle, the mantra is spoken: regarding "begging" and so forth, "mantra" refers to the root mantra, which is manifold. Its recitation is to be performed by the yogi through emanation and reabsorption. Regarding "with unimpaired limbs," because the tenth sense faculty is inseparable from these limbs, they are "unimpaired." The five elemental sense faculties are the lotus, and the sense faculties derived from the [lotus] are the vajra; it is by their perfect union.
Regarding "one should not recite while eating alms," "alms" refers to when one, by the power of existence, seeks and runs after the five external objects; such enjoyments of alms are not to be practiced here. Therefore, one should practice by condensing that [alms] into the dharmadhātu contained within the vajra. Regarding "one should not delight in begging," "begging" is the collection of things to be begged for, which is the dharmadhātu. "Delight" is the grasping at various signs; that is not to be done. If one asks, "How then should one act?" the meaning is: there, the objects of knowledge—the various forms of the mental sense base (manāyatana)—are established as the collection of the vidyās (knowledges). Having thus arranged the tantra:
If one asks how the mantra is to be recited: regarding the phrase "enjoying all desires," "all" means the manifold. By means of that enjoyment, one enjoys every individual and collective [phenomenon] without exception; that is, one experiences them. Because they are manifold, they are emanated and withdrawn. This very teaching presented in one verse will be further elucidated by the remaining verses interspersed between the second verse. This is the first branch, called "withdrawal" (pratyāhāra).
The branch of "meditative concentration" (dhyāna) is taught in one verse. Regarding the phrase "body and so forth": the body, speech, and mind are the wheel, lotus, and vajra emanated upon the three filaments of the lotus; this is the first meditative concentration. Furthermore, the sword emanated in the center of those—body, speech, and mind—is the second meditative concentration. Thus, there are the body, speech, and mind, and the body, speech, and mind; one should apply the method of leaving one [instance] remaining. Abiding in bliss within the four signs of body, speech, and mind, the arrangement of the consorts is the third meditative concentration. "Body, speech, and mind, and abiding in bliss" is a copulative compound (dvandva) meaning "body, speech, mind, and abiding in bliss."
Regarding the phrase "attaining perfect awakening": having thus attained the three meditative concentrations, the drop (bindu) arising from the gathering of the consorts within the hub of the sword is the fourth meditative concentration, because it is the perfect realization of the meaning of the Mahāyāna. "Attaining it perfectly" means "perfect attainment."
The drop of the mind, which is contained within the drop of joy arising from the gathering of the four signs, is the fifth meditative concentration. Thus, the first drop arising at the hub of the sword is the attainment of enlightenment; having gathered the sword into the third sign, that subtle drop is the perfect attainment. One will also certainly find unsurpassed enlightenment: the attainment of the five meditative concentrations is the actual result, while the enlightenment attained through the lineage is the indirect result. Regarding the benefits of this, which are taught in the latter half-verse beginning with "Elsewhere," the term "hell" refers to the hells and so forth. "Certainly" means without doubt; the meaning is that if the fifth meditative concentration is not attained, one will face untimely death and fall into the lower realms, but if it is attained, one will certainly not go there. This is the second branch of meditative concentration. Regarding the verse spoken in terms of the two branches, beginning with "Buddha," "Buddha" refers to those gathered in various ways. "Bodhisattva" refers to the seat of variety. "Mantra conduct" refers, by the power of the context, to the drop of the mind contained within the drop of bliss. Its "conduct" is to move together with that; having become subtle through the application of the mass, it enters the previous drop. Its "supreme" is the tip; it moves and abides at the tip of the nose. "Life-force and effort" is the third branch.
"One who has become such has attained the unmoving dharma; this is explained as the mantra of the dharma." Because it is said thus, the nature of phenomena (dharmatā) is the syllable; by the power of proximity, it refers to the meaning of the "mantra syllables" contemplated at one's own heart. "Attaining that" means remaining firmly established in the very jewel placed within its drop (bindu). "Supreme" means the most excellent. Just as that jewel resides in one's own mantra, the mantra syllables—the supreme mantra, ĀḤ, and HŪṂ—are rendered non-dual. "Holding" is the fourth branch. If one asks what the basis for such perfection is, it is said: "By resorting to all desires." "All" means the various. "Resorting to desires" means the thorough enjoyment of each and every desire without exception. This is the explanation of the term "begging" as its teaching, and its detailed exposition consists of the eight verses that follow. Among them, one verse teaches the cause of the two accumulations. The next five teach the five individual enjoyments. The seventh clarifies that very point. The eighth shows all the secondary enjoyments. "The passionate one" refers to the yogi. "Desiring wisdom" refers to whoever strives for the five meditative concentrations. Regarding "always resorting to the five desires," since they are both desires and qualities that bring about purification, one should cultivate the resorting to them.
"Always" means to abide, by means of the activity of establishing them therein. "To please" and "to be attached to" have the same meaning. This teaches the cause of the accumulation of wisdom. Regarding the phrase "Bodhisattvas" and so forth, because they perform the activity of illumination, they are the sun; this is because they make the light of wisdom appear in all directions and sub-directions, and thus share those common characteristics. The mantras of realization applied therein are the "Bodhi-sun," which is the meaning of "Buddha." This teaches the cause of the accumulation of merit. Regarding the phrase "to form" and so forth, because one makes offerings with these, they are "offerings," which are the seats of form and so forth. "Self" means the nature of suchness, which is the meaning of the "dharmadhātu." The dharmadhātu is that which possesses the nature of the offerings, because the offerings are emanated from it. The yogi, who is the nature of the offerings, emanates them; "should be offered" is connected to the term "Bodhi-sun." This means that one makes offerings to the Buddhas who are the families and the possessors of the families. In that regard, those Buddhas who possess the family of Vairocana and hold the status of a universal monarch are the "family." If one asks how they are offered to: "Form is to be known in three ways," where "form" is the seat of form. "To be known" means to be experienced. If one asks how they are to be experienced:
One should understand that [the deity] arises from mind-only, arises from the expanse of phenomena (dharmadhātu), arises from the vajra-aperture, and abides within the lotus. Regarding the "three aspects," for the yogins of great passion and the yogins of passion, [the deity] is cool and red, respectively, as is appropriate for the cause of bliss. For the yogin of hatred, [the deity] is red and hot, as is the cause of torment. For the yogin of delusion, [the deity] is cool and white.
If one asks how these are generated from the expanse of phenomena and what should be done, the term "Blessed One" (Bhagavān) is mentioned. Because he has conquered (bhagna) and mastered (bhajita) the five objects, he is the "Conqueror" (Bhagavān). Since he possesses these [qualities], he is the "Blessed One" (Bhagavān), which is the expanse of phenomena. Therefore, they should be gathered into that very [expanse].
If one asks, "Then what is meant by 'various'?" it is connected to the phrase "that very [expanse] itself is various." The expanse of phenomena itself is various, through the union of the inseparability of awareness and the object of awareness.
If one asks, "To whom is the offering made?" the term "Buddha" is mentioned. That very variety is the Buddha, and because the mantra is emanated from that very [Buddha], it is the "mantra." If one asks, "What mantra?" the term "Vairocana" is mentioned, which means the "supreme mantra."
If one asks, "Of what kind?" the term "Lord" is mentioned. Having summoned those who pervade the infinite directions of the Vairocana family, they are dissolved into the supreme mantra; therefore, he is the "Lord of the Family."
The verses beginning with Ratnasambhava and the others should be recited in conjunction with odors, tastes, tactile objects, and sounds. "To offer" means to perform an offering. "To the deities" refers to the families and those belonging to the families. "To be known" means to be realized. Here, the verse is:
Form, sound, and likewise odor,
Taste, and that which abides as the tactile;
Akṣobhya, Ratnasambhava,
And the Unobstructed Lord of Speech—
These five Tathāgatas in the center
Should be established through their respective applications.
The yogi who holds the vajra
Should place Akṣobhya in the center.
The yogi who holds the vajra of Akṣobhya
Should recite the five objects of desire.
By the remaining Universal Monarchs,
One should apply them to the form of the sun.
"Jewel" refers to the Bodhisattvas. "Source of that" means the mantra of Ratnasambhava, who is the source of that family. "Dharma of passion" refers to the Dharma of insight, the Queens of Knowledge. By that, the families are shown; "source of that" means the mantra of Amitābha. "Unobstructed" refers to the mantra of Amoghasiddhi. Regarding "Unobstructed Vajra-holder," because they are desired, they are "desires." The "vajra" refers to those that pervade the infinite directions of that family. Because they are summoned and grasped, the "Unobstructed Vajra-holder" is "unobstructed." "Bhagavān" means the manifold.
"Vajrin" refers to the mantra of Akṣobhya. "Akṣobhya" refers to the mode of the wrathful deity. The meaning is that if one is Akṣobhya oneself, others should also be made into the mode of the wrathful deity. "Pleasing him" means pleasing him through the application of summoning and absorbing those who pervade the ten directions, by means of the application of Akṣobhya. Regarding "forms, sounds," and so forth, "constantly" is the instruction; it means becoming engaged by abiding upon seats of the moon and sun. "Mind" refers to the mantra of the buddhas. "Secret" refers to the secret of that very mind having become the great substance. "Essence" also indicates that very secret; it is the excellence of having become the essence of the immeasurable families, including the faculties. "Gathered" means accumulated; that which possesses this is so called. If one asks what is shown by these: the nature of forms and so forth is upon seats such as the moon; "buddhas" refers to the infinite families of the mantras of the buddhas. By arranging those who have become the primary ones as the "application" within the vessel, one should perform the offering. Regarding "forms, sounds, smells, and so forth," "the deity itself" refers to the manifold variety. "Meditate" means to please. "Constantly" refers to the activity of arranging them; the meaning is that one should gather the buddhas, the seats, the manifold variety, and the seats together.
Alternatively, "meditating upon that" refers to the visualization of the mantras distinguished by their respective families at the conclusion of the process of pleasing [the deities]. The phrase "upon that" indicates that they are directly condensed therein. If it would be appropriate to explain the application of the enjoyments of desire at the end, why is it taught at the end of the retention [stage]? It is for the sake of completing the fourth limb of the application, so that one may abide in that very state until the jewel of the mind has been revealed. Once stabilized, the application is made into six limbs; in order to teach the fifth limb, recollection, through two verses, it is said, "recollection of the Buddha," and so forth. It is called "recollection" (anusmṛti) because one recollects, which is to say, clear cognition. Recollection is the mindfulness that follows the cause, the object, and the time. The cause is the stabilization of the jewel; that which follows it is that which arises from it and is subtle in a manner similar to it. Following the object is the pervasive diffusion of various forms through the application of emanation. Following the time is through having become stabilized. That itself is the application, the continuous application. "By meditating" means to familiarize oneself with it again and again; although there are many [mantras], the singular form is used because they belong to the same family. The phrase "by the application" connects with the statement "one will attain enlightenment." "By meditating" means by means of that which is to be meditated upon. If one asks, "What enlightenment is attained through recollection?"
The phrase "body, speech, and mind" is mentioned, which means the Vajra-holder whose three vajras—body and so forth—are indivisible. In order to demonstrate the application of the consort (vidyā) prior to the recollection (anusmṛti), the purification of the two organs, and the adornment with light, the words "woman" and so forth are spoken. "Possessing form" refers to the excellence of the expanse (dhātu) together with beautiful light. "Fine complexion" refers to the excellence of color; that which possesses both shape and color is so described. "Blessing" means generating. Its "abode" is the cause, which here consists of the yoga in the manner of Locanā, the filling by the five families, and the purification of the lotus and the jewel. Another perspective is stated: "of the Tathāgata" and so forth. This refers to the supreme consort of Vairocana, the Great Knowledge (mahāvidyā), who, having become stable in mind, is the knowledge meditated upon and the meditative union (samāpatti). Furthermore, this is faultless in addition to having qualities equal to the union with others. Regarding the phrase "the syllable HŪṂ," the word "and" implies that ĀḤ should also be included. In that regard, with HŪṂ, there is a red eight-petaled lotus. With ĀḤ, there is its triangular pericarp, like a pearl, with an opening corresponding to the jewel. Furthermore, with that same HŪṂ, there is a red vajra with all its prongs blazing intensely. Its tip, white like a pearl, should be meditated upon as OṂ.
Phaṭ is yellow in color and is for the purpose of obstructing the seminal fluid in the orifices of both. For the sake of emanating the wheel and so forth, it is the seminal fluid of wisdom. "Blazing, white like moonlight" means it possesses white and cooling light. If one asks what should be done next, it says "recalling the Buddha" and so forth. In that context, "in that" is the locative case used for specification, meaning "from that recollection." "How?" is a question posed by oneself to which one then provides the answer. Here, the terms "Buddha" and so forth should be understood as referring to the symbols; in some instances, they refer to the deities themselves. "Dharma" refers to the lotus. "Vajra" refers to the vajra itself. The phrase "I am endowed with the vajra and lotus," which appears below, should be applied to all of these; it is a vajra endowed with a lotus, where the second case is used in the sense of the locative. Bhaga is the center of the lotus. Liṅga is the jewel of the mind. "Placed" means it has been positioned there. The "form of the Buddha" is the subtle wheel, the symbol of delusion, which should be meditated upon as light emerging from a jewel. From that, "clouds of Buddhas"—meaning through the sequence of emanation—one should fill the two bodies with light and emanate hosts of wheels that pervade space from the pores of the pores of the body; this is the meaning. "Dharma" is the vajra of passion. That itself is the "Vajradharma," meaning the subtle lotus which is its symbol. "Vajrasattva" is the vajra of hatred.
This is the meaning of "subtle vajra." The family is the wisdom vajra; because it subsumes the three families, it is the Buddha, for it is wisdom. Its form is the subtle sword. The wrathful one is the Great Uṣṇīṣa. Regarding the term "Lord of Wrathful Ones," one should mentally summon the Great Uṣṇīṣa of Wisdom and dissolve it into oneself. Having gathered the jewel of the mind, one should meditate on subtle wheels emerging from the yellow light rays that drip from the jewel of the mind. The "samaya" is the assembly of those signs; the "recollection" of that is what is called "Buddha Vajrasattva." Here, "Buddha" refers to the wheel of the uṣṇīṣa situated in the center. "Vajrasattva" refers to the signs of the wheels, lotuses, vajras, and swords situated on the sides. "Meditate" means to emanate. Those six recollections are the branch of recollection. Regarding the phrase "in that," and so forth, from this point onward, the terms "in that" are used in a proximate sense. The seventh [recollection] follows immediately after that. Regarding "recollection of the maṇḍala," recollection is the mindfulness that pervades and masters all objects of knowledge, which is to say, clear cognition. Its meditation is the continuous meditation on the maṇḍala of the subtle seat at the hub of the subtle signs. Regarding the phrase "the two organs," and so forth, "one's own fluid" refers to the fluid of wisdom.
The word "ni" (then/now) is used for the sake of emphasis. "Arising" (byung) means to generate, for it is stated that "moving and arising have the same meaning." "Method" (tshul) means to reverse and to gather. Regarding the phrase "the yogi should always," it means by the power of meditative equipoise in constant apprehension. "The wise one" refers to the mantra practitioner who has become such a person, possessing the power of knowing all recollections through diligent effort.
"Joining the two organs" means drawing the subtle jewel of the mantra-bindu at the heart upward and placing it there; from that very essence of wisdom-fluid, the maṇḍala is emanated to pervade space. These are then gathered back into the subtle jewel, which is the "method." Then, the "arising" refers to generating the subtle moon or the subtle sun maṇḍala. This is the branch of meditative concentration.
Regarding the phrase "in that," and so forth: these five recollections of aspiration are the "recollections" that are aspirations concordant with attainment. Regarding "which body," "body" (sku) refers to the manifold. The "aggregates" (phung po) are the five mantras of the respective families. "Fully expanded by that" means specifically and completely filled. If one asks how they are distinct, it is because their seats are subsumed within the manifold seats. "The Buddha-body" refers to the Vajra Body. "And that" means just as it is. "Vajra Dharma" refers to the Vajra Speech. Regarding "etymology" (nges tshig), "words" (tshig) refer to names and conceptualizations.
Perfection refers to the three subtle jewels. Certainty is liberation from those, which is their non-apprehension; that is the perfection of etymology. "Equal to the Holder of Dharma" means equal to the Vajra. "Samantabhadra" refers to the Mind Vajra. "Secret" refers to that which is to be known. "Intellect" refers to awareness. "Equal to the Vajra Holder" means like the Mind Vajra. "Sentient beings" refers to the mind that has attained mastery over meditative absorption; it is the recollection of that. Regarding "all sentient beings," "all Buddhas" refers to the Buddhas of the three times. "Body, Speech, and Mind" is the very life-force and exertion of the union of the secrets. "Name" refers to grasping; because these belong to this, it is so called. "Equal to space" refers to recollection, because it pervades everything. "May it become" is the condensed essence; it is so called in reference to meditative absorption. "May it become" means "may it become like that." "All mantras" refers to the mantras of all the deities. "Form" refers to an accumulation; the collection of those by means of the seed-syllable is the form of all mantras. That itself is also the Body, Speech, and Mind: the mind in the form of the mantra is Speech and Mind, and the body that is the transformation of that is the Body.
Such are the body, speech, and mind that exist in this [state]; it is the recollection of that. "Holding the mantra" refers to holding the essence of all mantras; "to be like that" means to become just so. Having thus taught the realization along with its branches by means of the twelve recollections, the other four demonstrate its samaya. Among the four samayas, these are the samayas excluding false speech. "Recollection of that" is mental engagement; therefore, this is the mental samaya. "By means of the samaya" refers to the perfect union with the consort of the family. "Semen" refers to the nectar of the deities. "According to the ritual" means by sporting at the tip of the purified tongue. "Desiring the fruit" means possessing the desire for enlightenment. "If one kills" means if one melts [it]. Here too: "First, up until the joy of union, killing and then stealing; because these three are also described as being unreal, they are spoken of in that way." False speech is the fourth samaya, and because it is also described as being similar to that, it is called by that name. That speech is also described as being like the mind. Furthermore, since there are two recollections to be explained, both are the samaya of speech. The insight of the Tathāgata, who has gone to the far shore of conceptualization and the far shore of purity, is what is to be understood here as the Prajñāpāramitā (Perfection of Insight).
Its samaya is the samaya of the perfection of wisdom (prajñāpāramitā) because it pervades all. Its recollection is discernment and samaya. "All" refers to all minds and mental factors. "Luminosity by nature" has the characteristic of being empty of duality by nature, because it is free from stains. Why is it so? Because it is unarisen and untainted; their nature is suchness, which abides eternally as such. Therefore, they are unarisen by that [nature], meaning they are unarisen in the characteristic of conceptualization appearing as the cause of duality. Consequently, they are free from the stains of such causes. Furthermore, the stains of the outflows (āsrava) do not exist, because the outflows are characterized by the specific distinctions of conceptualization. Therefore, the nature of minds and mental factors established from beginningless time is the perfection of wisdom as it has been explained. Thus, since there is no awakening (bodhi) and no distinction of something to be attained in this nature, if there is no awakening, there is also no clear realization, no element (dhātu), and no arising; there is no path to awakening, no lineage of awakening, and no generation of the mind of awakening—this is the meaning. By this recollection, even that which is not the path to awakening is made into the path. "Arisen" is cyclic existence (saṃsāra); "unarisen" is nirvāṇa.
Subsequent recollection is the analytical discernment and verbal expression that follows at all times. "All" refers to the conditioned and the unconditioned. Luminosity is the nature, for the nature characterized by emptiness is free from the stains of affliction. Why is that? Because all these are signless and unchanging; in emptiness, there is no appearance of the causes of duality. Since it is insentient according to its actual characteristic, and since emptiness is not produced as the characteristic of the conceptualization that appears as such, it is permanent by its own characteristic. What follows from that? "Non-dual and not non-dual" means that all dualistic appearances, from which the afflictions characterized by conceptualization arise here, do not exist. All paths that serve as antidotes to dualistic appearance do not exist, because if there is no object to be harmed, a harmer is also untenable. If one asks, "Then what is this?" it is said to be "peaceful." Because the afflictions have never arisen from the beginning, it is peace; this is the meaning of "nirvāṇa." If one asks, "Even so, as long as there is no peace, the certainty of being naturally luminous in relation to the afflictions will not be established," it is said to be "utterly stainless."
Since the essence of total affliction is never produced, it is eternally without affliction and thus utterly stainless, being exclusively purified. Therefore, it is like space: just as space is pure by nature and is not purified after having previously been afflicted, so too is the meaning of all things being pure by nature. Through this recollection, even saṃsāra is made into nirvāṇa. If the Perfection of Wisdom is permanent and nirvāṇa is permanent, how is it that conceptualization and affliction were previously established? They are established in dependence upon the specific characteristics of phenomena, but not upon the nature of phenomena (dharmatā). Why not upon the nature of phenomena? Because the stains are not its nature and are therefore merely adventitious, like darkness and mist in the sky. The recollection of all desired enjoyments and offerings is also the samaya of exhortation. Regarding the phrase "twelve years," this refers to the family of hatred, because of the very hearing of that. For the family of delusion, the age of sixteen is as previously explained. For the family of desire, the age of twenty will be explained in the eighth [chapter]. Furthermore, what is it like? "The mind is very stable" means it is in meditative equipoise.
By applying them to the families, the meaning is that one should contemplate the distinctions among them through the application of the "delighting in hatred" and so forth. Regarding the word "attained," it is intended here that what is produced by meditative concentration is also attained; it is not restricted to external attainment alone. This is because there is no certainty that external attainment is without fault, and because one must not transgress the samaya. If one asks, "What is obtained by the supreme service (sevā) alone?" it is said, "By this," meaning by practicing the service. "The body of the Tathāgata" refers to the Vajra Body. If one asks, "How are the lesser accomplishments (siddhi) achieved by reaching the culmination of the service?" it is stated: "The body, speech, and mind are also achieved," and so forth. "Whatever else" refers to anything other than the body and so forth just mentioned, which arises from the lesser yoga; these are the accomplishments such as invisibility and so forth. "The explained" means those that have been taught. "Will be achieved" means that those will be accomplished. "That" refers to the one who applies themselves diligently to the service. If one asks, "How will they be achieved?" it is by meditating on the three indivisible vajras, which will be explained in the thirteenth chapter regarding the recitation (japa). The "Supreme Conduct of Mantra" is the first method, and the chapter that clarifies it is the "Chapter on the Supreme Conduct of Mantra."
This is the seventh chapter from the Guhya-samāja-ṭīkā-puṣpa-mañjarī (The Flower in the Hand: A Commentary on the Guhyasamāja).
The three methods are the practice. In that regard, the extensive ritual of offering is also the samaya, and that is the subject matter of this chapter. To begin that, the words "Then..." and so forth were spoken. Among those, offering to the Buddha is the supreme generosity, and that also arises from the īśvara. In this context, the īśvara is Ratnaśrī. Vajradhara is the supreme īśvara. Therefore, it is to him that the supplication is made here. Because he is the master of the body, speech, and mind of all the tathāgatas, he is the supreme īśvara.
In this regard, the first praise here is the cause, while the second and third are not, because they are the result and thus differ in the manner of accomplishing one's own welfare and the welfare of others. The fourth is by way of the nature of both cause and result. In that regard, the causes of Buddhahood are the five aspects of bodhicitta: the bodhicitta of aspiration, the bodhicitta of application, the supramundane, the Samantabhadra, and the supreme offering. Regarding the term "Vajrasattva," vajra is awakening, because it is indivisible and precious. In that regard, sattva is the intention. "Great Vehicle" refers to the great engagement through the pāramitās and so forth. "Purifying the conduct of space..."
This refers to the purification of the mental activity of the mind, which is of a single taste with suchness and reaches the limits of space. Because he possesses the "All-Good" (Samantabhadra) in this regard, he is called Samantabhadra; the meaning is that all his bodies are the cause for the welfare of sentient beings. Regarding the phrase "supreme offering," it is the supreme offering to the Buddhas because it is so; thus, it is the supreme offering. Because it is the very cause of the Victors, it is the "Supreme Victor." The terms "explained," "spoken," and "taught" mean "please explain." The perfection of his own welfare is unsurpassed enlightenment, which is non-abiding nirvāṇa. Furthermore, it is the utterly pure vastness and profundity of the supreme body, speech, and mind.
Regarding the phrase "great attachment, hatred, and delusion," the word "great" (chen po) is an accompanying term and should be applied to all three. Because the latencies of all contaminated phenomena have been exhausted and the latencies of all the Buddha-qualities have flourished, the transformation of the foundational consciousness (ālayavijñāna) results in the effortless emanation of infinite bodies; this is "great delusion." Because all adventitious obscurations have been exhausted within the mind that is the naturally luminous nature of phenomena (dharmatā), this is "great hatred." Because he maintains the single taste of all phenomena and, as their concordant result, fully enjoys all aspects and the movement of speech, this is "great attachment"—this is the vast. As for the profound:
It is said, "The supreme, equal to the expanse of space." This refers to the utterly pure expanse of reality (dharmadhātu), which is the supreme equal to the expanse of space. Because he possesses this sublime body, he is so called. Why is that? Because the Buddhas are characterized by the utterly pure suchness (tathatā). It is the bodhicitta as explained in the Vajrayāna. He is the "Bestower of that very [Vajrayāna]," because he possesses the quality of bestowing the supreme fruit; thus, he is the "Bestower of the Vajrayāna." In some texts, it appears as "Engager," in which case the phrase should be construed as: "because he possesses the quality of engaging [beings] in the Vajrayāna." Because he is the very abode of the Buddhas, he is the "Foundation of the Victor." To praise him for the perfection of the welfare of others, it is said, "Liberation," and so forth. The path of liberation is the path of the three vehicles; the three types of enlightenment are the three vehicles, and that is liberation. Its path is that which has become the way. The supramundane insight that brings about its attainment is the actual path, but here, the words that clarify the path are called "the path." To "reveal" that is to bring it forth. Regarding the phrase "Abiding in the path of the three vehicles," this refers to engaging worldly beings in the actual path; by teaching it, he causes that manner [of the path] to arise within the mental continuums of those to be trained.
Therefore, because he brings about the joy of showing the excellent fortune of the buddhas to those to be trained, he is the "Supreme Fortune of the Buddhas." Because he is free from attachment and aversion toward those who are disciplined and those who are undisciplined, he is the "Pure Self." Thus, because he possesses the unsurpassed dharma of a sublime being, he is the "Supreme among Men." What is called "bodhicitta" here is the conventional bodhicitta. What is called the "expanded eye" is because, through that ultimate bodhicitta, he perceives all phenomena in the manner of the ultimate. By this much, the cause itself has been explained. Dharma is the path, and that itself is what is called "thoroughly turning the wheel of dharma." In the sense of being transferred into the mental continuums of those to be trained, that itself is the "wheel," which is thoroughly turned in the world. By this much, the excellence of the welfare of others is established. Because he possesses the complete purity of body, speech, and mind in every respect, he is so called. By this much, the excellence of his own welfare is established. Thus, the path and the fruit by which and to where the buddhas have gone are the "vehicle" (yāna); because it is an inexhaustible jewel, it is both "vajra" and "vehicle," and thus it is the "Vajrayāna." The word "then" (tatas) applies to both; it should be connected as "then the offering is explained." If one asks who explained it, it was the Holder of the Vajra Jewel, the Primordial Supreme.
Furthermore, the "vajra" of this [mantra] is a "jewel" because it accomplishes joy. The six words beginning with "king" are the specific qualities of this very [vajra]. It is a "king" because it is beautiful, being the very nature of Vairocana. It is a "vajra-holder" because it is the very nature of Akṣobhya. It is "all-space" because it possesses all space, being the very nature of Ratnasambhava. It is "great immutability" because it is utterly inexhaustible, being the very nature of Amitāyus. It is the "meaning of empowerment" because from it the clouds of light rays of the wisdom of all empowerments arise for the benefit of all, being the very nature of Amoghasiddhi. Not only is it the sole identity of all these, but it is also the sovereign as their cause; thus, it is "all-powerful."
Regarding the five types of offerings taught here, the term "Tathāgata" refers to the excellence of the field, because the offering is made to them. The term "supreme" refers to the excellence of its vastness, meaning it is the most sublime of all. The phrase "abiding in the three indivisible vajras" refers to the excellence of its profundity; for here, all offering substances are the indivisible three vajras, which are the suchness of the single taste of the body, speech, and mind of all Buddhas, as they are symbolically represented.
Abiding in that means the essence of the bliss and mental well-being that focuses upon it. Regarding the phrase "the supreme fortune of body, speech, and mind," this refers to the distinction of activity; because the supreme fortune of the Buddha’s body, speech, and mind exists within this and it brings them satisfaction, it is so called. Regarding the phrase "the emergence of the Victors," this refers to the distinction of cause; the meaning is that the Victors emerge from this, and it is the samaya by which they themselves act in such a way. Alternatively, it refers to the distinction of result, because the Victors emerge from this. The phrase "young maiden" and so forth opens the section on the primary offering. "Thoroughly examine" refers to the object to be accomplished, and it should be connected with the context of "offering." "Young maiden" refers to a woman; "twenty years of age" means twenty years for the passion family. For the delusion family, it is sixteen years, and for the hatred family, it is twelve years, because it is stated exactly so in the seventh chapter. The mention of "youth" is for the purpose of indicating that age is the primary factor. It does not mean one for each individual family. If one asks, "What then?" it says "five," and therefore, regarding the statement "one should also take five even from the animal realm" and so forth, the meaning is that one should take five girls for each family and examine them. If one asks how "young maidens" is to be understood, it is for the purpose of establishing the meaning of the words.
If one asks what is meant by "each of the families," it is because the phrase "even from among animals" is a plural expression. Therefore, here, for the family of desire, which is primarily characterized by age, there is a twenty-year-old girl; to her left side are four, up to sixteen years of age. For the family of hatred, there is a twelve-year-old; to her right side are four, up to sixteen years of age. For the family of delusion, there is a sixteen-year-old girl; on her two sides are two fourteen-year-olds and two fifteen-year-olds, and two seventeen-year-olds and two eighteen-year-olds. If it is done in that way, sixteen years of age is supreme for the three families. For that very reason, sixteen is taught in the chapter on the maṇḍala of the Mind.
First, the purification of the place, the self, and the knowledge is taught; thus, "direction" refers to the place of meditative concentration. "Pure" refers to the purification. "Secluded" refers to being without people. "Born from the Victors themselves" means born from suchness, the very nature of the Victors; the meaning is the body of method, which is the nature of bodhicitta. Regarding the phrase "in peaceful and virtuous places," because conceptualization is thoroughly pacified and because it is Samantabhadra himself, "peaceful virtue" is bodhicitta. Its "place" is the object of focus; the meaning is the body of insight, which has suchness as its nature. These three should be anointed.
The word "or" ('am) refers to anointing or whatever is appropriate according to one's inclination. If one asks by what means, it is by means of those things mixed with feces, urine, and so forth. The word "and so forth" (sogs pa) should be applied to both [the anointing and the offering]. A small amount of purified feces, urine, and so forth is for the purpose of the samaya, while a very large amount of water, sandalwood, and so forth is for the purpose of fragrance. "Constantly" (rtag par) means every single day.
By meditating on [the deities] such as Locanā and the rest, one generates awareness and performs the purification. Regarding the phrase "in the center of the breasts" and so forth, "the five families" (rigs lnga rnams) refers to the five families. If one asks whether they are of the nature of the body or not, it says "sons of the Victors" (rgyal ba'i sras). Because they exist within the nature of the Victors, they are the "sons of the Victors," which means "from the seed of the Victors." "One who knows the ritual" (cho ga shes pa) means one who knows the proper method (rigs pa).
In that regard, the method is as follows: the "limit of the crown" (spyi gtsug gi mtha') is the peak of the head; from the center of that, one should arrange the syllable Oṃ in the manner of radiating [light] as far as the center of the breasts. The "center of the breasts" is the heart; the meaning is "on all sides of that." One should arrange the syllable Hūṃ from the center of the breasts to the navel. One should arrange the syllable Svā from the navel to the waist and the secret place. One should arrange the syllable Āḥ from the waist and the secret place down to the feet. One should arrange the syllable Hūṃ* throughout the entirety of the feet.
Here, the word "foot" refers to the limbs of the body from the soles of the feet up to the thighs, just as in expressions such as "contracting the right foot" and so forth. The phrase "up to the feet" means reaching the limit, that is, the feet. The purification of the lotus and the jewel should be understood from other chapters. Immediately after the anointing, one should cultivate devotion toward the ultimate bodhicitta and, having blessed it with mantra, perform the activity described in the passage beginning with "the expanse of space." The "expanse of space" is Vajradhara in the form of the source of phenomena (dharmodaya). "Abiding in its center" means pervading the entire interior. "Ocean of wisdom" refers to the array of light rays of wisdom in the form of the four signs: body, speech, mind, and vajra.
Then, if one asks what should be meditated upon in order to emanate that ocean of wisdom, the text says "oneself" and so forth. "In the heart" means within the source of phenomena; the meaning is that it is in the hub of the crossed vajra (viśvavajra) situated upon a multicolored lotus inside the source of phenomena. The intention is that from the reality of the syllable BHRŪṂ, one should emanate the ocean of wisdom. Because one realizes that all these are mind-only, one is "wise." "The collections" refers to the collection of the ocean of wisdom. If one asks what kind of collection it is, it says: "If one desires the peaceful Vajradhara..."
This means that whatever is the desire of the Vajradhara, whose nature is the expanse of space, is the nature of the goddesses of the four elements, such as earth and so forth. Having completely transformed those signs into the entities of the four goddesses, they are to be gathered; the meaning is that they become the four great elements of the celestial mansion (vimāna). "That" refers to the ocean of wisdom gathered in that way. One should visualize it as the "abode," the place of residence. "The three vajras" refers to the Buddha, which is the fourth in meaning. "In the stūpa" means in the celestial mansion. "The four kinds of jewels" refers to the nature of the four goddesses. The "garland of light rays" consists of five colors, as it is established as the form of a five-colored gem, having completely transformed the gathered elements into the celestial mansion. "Of mine" refers to the practitioner himself, who has become the lord of the maṇḍala; it means from the pores of his own skin. "The collection of those" refers to the aggregates (skandha), meaning from their orifices. "By the wise" is as explained previously. Regarding the "flower offering," it is taught by the words "by the wise" and so forth. Here, by the name "flower," the expanse of space of the nine goddesses is indicated. This is because, like a flower, it possesses opening and closing, nectar, pollen, fragrance, and extreme softness. As it is said: "The expanse of space of the nine goddesses is explained as being called 'flower'."
"Utpalas" refers to the four consorts. Why are they called utpalas? Because they are to be characterized by that very [term]. "The five kinds of lotuses" refers to the goddesses of desire. Why are they called lotuses? Because they are the very source from which ignorance and so forth arise. As it is said in the eighteenth chapter: "Desires such as form and sound, which consist of both pleasure and pain, constantly arise in the heart; from them, passion, hatred, and darkness emerge." "The objects of knowledge" refers to those emanated. Both of these should be offered to the deities; they should be offered according to the distinctions of their families. "By the wise" means that because they are properly joined with flowers, they are to offer the flowers correctly. "Jāti" refers to the fifth lotus, because from it ignorance and so forth arise. "Having made them threefold" means they should be offered in sequence to the families of passion, hatred, and ignorance, by virtue of their producing pleasure, pain, and both. The number of utpalas was not stated; it is stated by the passage beginning "Within the karṇikā flower," and so on. Since I am asked, the meaning is that mālikā is Māmakī, and she is the flower. The remaining flowers belong to the remaining consorts because their colors correspond.
In order to show the concise dimensions and the arrangement of the deities for those who prefer brevity regarding this offering maṇḍala, the text says, "a hundred yojanas," and so forth. The "maṇḍala of the wheel" refers to the maṇḍala of Vairocana. The "families" refers to the remaining universal monarchs. "Constantly" means in the capacity of the retinue. The particle "ni" is used for emphasis, meaning "the family itself." In the maṇḍala of Vajrasattva as well, the consorts should not be arranged in this manner, because they are specific offerings. "By the skillful" means being expert in the locations for arranging all [the deities]. Regarding "lotus" and so forth, "likewise" means that the dimensions and the arrangement of the deities are similar to the maṇḍala of the wheel. Here, the "lotus" is the maṇḍala of Amitābha. The "vajra" is that of Akṣobhya or Vajradhara. The "sword" is that of Amoghasiddhi. The "utpala" is that of Ratnaśrī, because the "supreme vajra" is the utpala. This is taught to show other dimensions for those who desire an extensive [maṇḍala]. The phrase "an extent of ten million yojanas" and so forth is spoken. "Stūpa" refers to the celestial palace. "For the sake of offering" means for the purpose of making offerings. The arrangement of the deities and the offerings are the same as before; the arrangement of the maṇḍala deities is also the same for both maṇḍalas, because by that very [arrangement], everything is subsumed.
The vastness of the abode serves as the occasion for extensive offerings. Its form is the expanse known as the four corners. The "four kinds of jewels" refers to the nature of the four goddesses. "Luminous and stainless" is because it is the concordant cause of the expanse of reality (dharmadhātu). "All families" refers to the meditation on the abode in order to perform offerings, both with and without superior objects, to the deities of the maṇḍala. To demonstrate that very point, the passage beginning with "qualities of desire" and so forth is mentioned, and one should initiate an ocean of offerings with these. "Jewels" refers to precious gems and the like. By the word "and so forth," it includes offerings such as parasols and victory banners that pervade space. The teaching on unsurpassed offerings is expressed by the words "with the five offerings" and so forth. "Young maidens" refers to the external, who are made into the queens of knowledge (vidyārājñī). "Source of jewels" refers to those possessing the collection of families. "Supreme" refers to [supreme] forms and so forth. "At the time of accomplishment" refers to the means of accomplishment (sādhana). "For the sake of perfect accomplishment" means for the sake of the supreme siddhi. "All jewels" refers to those of all the Buddhas. "In this field" refers to the celestial palace (vimāna). The "seven kinds of jewels" are gold, silver, lapis lazuli, musāragalva, emerald, red pearl, and the seventh is karketana. "By the wise" refers to those who understand the very collection of the fields of all the Buddhas.
One who possesses insight is so called because of being skilled in means. Regarding the statement, "The yoga in which one abides while making offerings is called the 'Lord' and so forth," the "seal of the Lord" refers to the Lord of the maṇḍala, the Great Seal (mahāmudrā) of one's own universal monarch. "In meditative equipoise" means having made one's own mind stable. "The application of contact" means being endowed with bliss through the aforementioned offerings. "To the Buddhas" refers to the members of the maṇḍala who are gathered as all the Buddhas and Bodhisattvas.
If one asks: "The Buddhas have no physical discomfort and no mental unease; furthermore, do they not lack desire? Therefore, do they not have offerings, nor do they accept them?" For that reason, it is said, "those whose mind is desire." Because it shares the same nature as desire, "desire" is compassion, and "mind" is wisdom; because they possess these in an eminent way, they are "those whose mind is desire." In that regard, the ultimate perfection of the intention to eliminate the suffering of all sentient beings in every respect is the eminence of compassion. The wisdom that is utterly pure regarding all aspects of all objects of knowledge—unattached, unimpeded, supramundane, and pure mundane—is the eminence of wisdom.
Therefore, because their wisdom is supreme, they perceive the offerings and the substances of the offering; and because their compassion is supreme, they accept the supramundane bliss and, through their power, experience mental joy. In this way, it is established that they accept the offerings. The statement, "One should make offerings to all the Buddhas through the application of the master alone," is expressed in the passage beginning with "In the expanse of space." "The array of the maṇḍala" refers to the celestial palace. "The self of the Tathāgatas" means becoming non-dual with the Tathāgatas who arise from the condensed supreme mantras of their respective families. "My own body" refers to one's own body situated upon the central seat therein. "The Guru" refers to the form of one's own Universal Monarch (Cakravartin). "With excrement and urine" uses a plural term to include other substances; the meaning is "with the previously explained offerings such as ointments and so forth." "Young maiden" refers to the girl previously described. "That very offering" is the offering of joy. "By one possessing a stable mind" means by one who has made their cognition stable during the stages of approach and near-attainment. "Should be consumed" means according to the ritual procedure. "Mantras" refers to the deities of the mantras. "The secret of the Wisdom Vajra-holders" refers to the secret substances of the Buddhas.
These [lines] teach that this should be kept secret from those who are unsuitable vessels. "Feces" (viṣṭhā) refers to entering, and "urine" (mūtra) refers to binding or obscuration. Thus, when engaging in the practice, if one protects from that which obscures the attainment of siddhi, it is "feces and urine." Furthermore, because it is that which must not be transgressed, it is also a "samaya" (commitment). In that way, the stream of offerings as explained is the "samaya of feces and urine." The chapter that clarifies this is so named. This concludes the eighth chapter from the Guhyasamāja-ṭīkā: The Flower in the Hand.
To teach the samaya of the yogic nature of meditative equipoise in the great accomplishment, the ninth chapter begins with the words "Then," and so forth. Because it is not to be transgressed, it is a "samaya," which is the command. Since it is difficult to transgress even the command of a king, it is called "king." Because he specifically performs the act of subduing, he is called "Vajradhara."
One might ask: "Even for those who abide in his samaya, since they have attained mastery and independence over their own enlightenment, will the Buddhas not inevitably grant them siddhi?" To address this, the term "Supreme Lord" (Parama-īśvara) is used. It is true that the Buddhas are lords, but he is the lord even of them; therefore, he is the "Supreme Lord." Consequently, the intention is that even the Victors (Jinas) must not transgress his command. If one asks why he is the "Supreme Lord":
In this way, it is the "all-purpose" because all purposes arise from it; the meaning is that the enlightenment of the buddhas depends upon it. "Samaya" and "conduct" are synonyms. Therefore, it is not that the samaya of hatred is being described; rather, the two lines of verse speak of the very accomplishment of the result of the Blessed One’s conduct and the very engagement in that conduct. "Clarity itself is all space" because all objects of knowledge are completely exhausted. "The great unchanging, the exhaustion of cognition" means the wisdom of the utterly pure dharmadhātu. This is the result of the family of hatred; because he perfectly accomplishes that, the Blessed One is so called. "All-empowering" means washing away and making invisible all the stains of the causes, such as the body and so forth. That itself is the conduct, and its "supreme" is the first; engaging in that is the "supreme conduct of all-empowering." To demonstrate that very conduct, the words "body" and so forth are spoken, which should be connected as: "the enjoyment of body, speech, and mind is explained as being without objective reference." If one asks how so: "the maṇḍala of the three indivisible vajras" means the maṇḍala in which the three vajras of body and so forth are indivisible and of one taste; it is the "condensed essence," meaning the wisdom of the single taste of suchness.
"Secret" means that it is not to be known by others. "Delightful" is because it is perfectly endowed with unsurpassed bliss. "Supreme" is because it is transcendent of the world. Of whom? Of the Buddha who possesses wisdom, that is, of the one endowed with the wisdom of Akṣobhya. How so? It is said, "of space," and so forth. Here, the celestial palace contained within the source of phenomena is the "expanse of space"; the meaning is that in its center, one should intensely meditate on oneself as the wrathful Vajra Akṣobhya. "The maṇḍala of the Buddha to be meditated upon" refers to the retinue of Akṣobhya’s maṇḍala. "In the hand" refers to all of them. "Vajra" is the fierce vajra whose nature is bodhicitta, which destroys all obscurations. "Radiating light" means blazing. "Having meditated" means upon the surface of the sky. "Enjoyment" means the assembly. "Destruction" means becoming invisible; the meaning is that they have become non-apparent. "By means of meditation" refers to the yogi of Akṣobhya. Regarding the "result," it is said, "meditative concentration," and so forth; this is the supreme meditative concentration. One will attain the siddhi of the Mind, which is the accomplishment of the wisdom of Akṣobhya. This is the supreme of this yoga. To show the immediate result, it is said, "the secret vajra," and so forth. "Secret vajra" refers to the secret samādhi. "If all sentient beings are killed..."
"By merely wishing to do so, one will be able to kill. If one asks, 'What happens when they are killed?' it is said, 'Akṣobhya' and so forth. The 'mind' of the Victors is the dharmadhātu. When one focuses upon that, being born in the body of wisdom is the meaning of 'son of the Victors' or 'bodhisattva.' This is the summary of the 'samaya of the family of hatred.' Regarding the phrase 'the activity of all families,' the 'ocean of all families' is a great ocean; it is like a drop of water because of the infinite number of persons. How is this to be understood? It is because, by abiding in the yoga of the wrathful lord of the maṇḍala of the family, one hurls the fierce vajra of the wrathful maṇḍala with the hand, thereby completely pulverizing all the Buddhas as before. Then, regarding 'wisdom' and so forth: wisdom is the mirror-like wisdom sealed by the form of one's own deity. Its 'liberation' is being completely freed from all obscurations. The exhaustion of the latencies of afflicted phenomena is the fruit of the conduct of the family of delusion. Its 'accomplishment' is the act of attaining it. Because it exhausts all discordant factors and is pure by its very nature, it is 'unstained,' the seal of the ornaments of all the jewels of the Buddha-dharmas."
Their awakening is the realization [of the truth], and that is the conduct; it is the thorough teaching because it causes [beings] to enter [the path]. "Buddha-awakening" is the wisdom of Vairocana. "Perfect" refers to the unerring path. "The maṇḍala of the wheel" refers to the retinue of Vairocana’s maṇḍala. "Visualize all the buddhas" refers to the expanse of space. "By the application of all jewels, thoroughly conceptualize" means one should visualize [the maṇḍala] as being adorned with all kinds of precious ornaments. "The vajra-form" refers to the bodies of the buddhas. "All riches" refers to all the ornaments. "The three vajras" refers to body, speech, and mind. Regarding the immediate result, it is said, "of riches," and so forth: whoever desires to seize [the wealth] will find the ocean of riches filled. If one asks what becomes of those who have been robbed after they die, it is said, "buddha," and so forth; the meaning is that they will become bodhisattvas in the buddha-field of Vairocana. Regarding the supreme result, it is said, "of the Sage," and so forth: the supreme person of the Sage is the one possessing the wisdom of Vairocana. The remainder should be understood by following the previous [explanation]. Likewise, for the subsequent samayas as well, the two types of results and all the benefits for others should be applied as appropriate.
Regarding the phrase "Then," and so forth: attachment is the wisdom of individual discernment. Its liberation is complete release from all obscurations. This is that which thoroughly accomplishes the attainment of the fruit of the conduct of the attachment family. Because it is to be concealed, it is "secret"; because it is without fault, it is "pure"; and because it takes suchness as its object, it is "without an object." It is the path characterized by the seizing of all goddesses. Because it causes one to enter into that, it is "secret, pure, and without an object." The term "maṇḍala" refers to the condensed essence. "Like a woman" means in the form of a woman. Regarding the phrase "by the application of the four samayas," the four samayas are the four consorts; the meaning is that all should be performed through the application of the four goddesses, and not through the application of other women. If one asks: "Why is it not a sin to correctly join those who are without afflictions to those who are without afflictions, or to meditate upon that correct joining?" For that reason, it is said: "This is the supreme vajra method." The meaning is that this is the supreme Vajrayāna and not the dharma of worldly commoners. This is because it is said in the eighteenth chapter: "Delusion, hatred, and attachment, / Constantly abiding in the delight of the vajra, / Therefore, the method of the Buddhas / Is explained as the Vajrayāna." "Utilizing" means having summoned them with the mind.
That enjoyment is also the vajra connected to all the tathāgatas. Regarding the statement, "The fruit of meditation is this," and so forth: "of all vajras" means of all buddhas. The "three indivisible bodies" is the unsurpassed non-conceptual bliss in which body, speech, and mind are of one taste. "Meditating on that" means the truth of the path that brings about its attainment. "By the mantra practitioners" means by the yogins of all families. Regarding "Then," and so forth: "vajra" is Amoghasiddhi, because it destroys all obscurations to the fruit. Its "mantra" is the natural luminosity of all phenomena. Its "meaning" is the fruit, which is the meaning of the wisdom of all-accomplishing action. This is the fruit of the conduct of the karma family, and it is that which accomplishes it. "Wisdom" refers to the buddhas and bodhisattvas. "Arising of that" means arising perfectly everywhere, transferring into the mental continuums of all sentient beings. Its "non-self" is its non-existence; the teaching of that very [non-existence] is the mantra. Because it is similar to speaking falsely, it is "speaking falsely"; this is the conduct of the buddha family. Because it causes one to enter into that, the Blessed One is also called by that name. "Buddha maṇḍala" refers to the members of the maṇḍala of Amoghasiddhi.
"All buddhas" refers to the buddhas and bodhisattvas residing in the expanse of space. Because that very mantra is concordant with speaking falsehood, it is "falsehood." Because it clarifies the ultimate truth, it is a "vajra word." Because it is recited again and again, it is a "plural word," indicating that everyone recites it. "All forms" refers to all the members of the maṇḍala. "Abode of the Victors" refers to the bodhisattvas. "All" refers to those visualized in the expanse of space. "To be deceived" means to be transformed by that recitation. Regarding the statement of the result, "the speech of space," this is the speech of the meaning of suchness. "Stainless" is because it serves as the antidote to all conceptual constructions. "Possessing the wisdom of primordial wisdom" means realizing all phenomena in the manner of pure primordial wisdom, and being endowed with that. "Secret" refers to secret substances. "According to the actual meaning" means as appropriate. "One should emanate" means it should be applied to all families. Then, "the three inseparable vajras" refers to the gathering of the three secrets of the buddhas of the three times. Because they dissolve here, it is the "abode," which is bliss. Because the abode of the Victors exists here, it is the "Victor-abode," the meaning of which is the primordial wisdom of equality. This is the result of the conduct of the Jewel family. Because it accomplishes that, [it is so called].
The Blessed One is also referred to in that way. Accomplishment (siddhi) is wisdom (jñāna) itself. Its vajra is the recitation of the three. This is the conduct of the Jewel family. This "thorough teaching" is that which causes one to enter. The "samaya maṇḍala" refers to the members of the maṇḍala of Ratnaketu. "Fill these with all forms" means to fill the expanse of space so that it is pervaded by all the Buddhas. "If one relies" means to rely on the application of repeatedly reciting the mantra of those very Buddhas: HŪṂ OṂ ĀḤ. These correspond respectively to harsh speech, slander, and idle gossip, because they arise from harshness, divisiveness, and habitual tendencies. In that context, HŪṂ is the syllable that slays your method. OṂ is the command: "O elements, come to me!" ĀḤ means "experience supreme bliss." If one relies on such harsh speech and so forth, wisdom will be attained; that is, the wisdom of equality (samatājñāna) will be attained. The "vajra of all Tathāgatas" refers to the secrets. Their "array" is the gathering of one's own secrets. The teacher is also referred to in that way. These five are also of the nature of recitation; it is shown that the first three are of the nature of emanation and withdrawal, while the latter is verbal recitation.
Regarding the passage beginning with "Then," the "vajra of the samaya of all tathāgatas" is the samaya that destroys all obscurations. That itself is the "glory," which is the sign. That which attains its peak is what is so called. Furthermore, that is the Blessed One Sarvanīvaraṇaviṣkambhin. "Becoming amazed" is because it is not something to be disparaged. "Becoming wondrous" is because it is extremely marvelous; it is attained precisely because it is not inferior. It is said that the very reason for their being amazed and wondrous is that it perfectly demonstrates the uncontrived nature of those [phenomena], for amazement and wonder are inappropriate for those who have long since directly realized the dharmas. "The path of words" is a stream of words. That "vajra word" is a single sound, and because it is an indivisible sound, it is many; that is what was spoken. Why? Because the Tathāgata has severed the doubts of a great many immature bodhisattvas. "For what reason" is a question; it is not that he himself has doubt, but rather, based on the intentions of those bodhisattvas who have fallen into doubt, he thus requested of all the tathāgatas. It is "wondrous" because it is impossible for all the tathāgatas to teach as "unrighteous" those very things that are unrighteous, such as killing, stealing, deceiving, harshness, and so forth.
It is called "marvelous" because it is that very [reality] and because it is mere conceptualization, and it is also the "path of words"; thus it is so designated. Mere conceptualization appears as the apprehended and the apprehender, and as the expressed and the expresser; furthermore, because [acts such as] killing a Tathāgata are utterly impossible [in reality], it is so called. Because it destroys the obscurations to enlightenment, it is "vajra," and because it causes the attainment of enlightenment, it is "word"; therefore, it is "vajra-word" (vajrapada). It is both the marvelous path of words and the vajra-word, and because it is taught by means of the vajra-word itself, it is so designated. Because these three realms cannot be practiced by those possessing faith in any other world-system, it transcends the three realms and transcends the entire world. In the text as well, it says: "Transcending karma and those who have transcended," and in that context, it should be understood as "the five samayas." Furthermore, there is no fault in the word "word" (pada) being used as a common locus, nor in the distinctions of gender and number, as in the example: "Those who do not become objects of reproach." Regarding the phrase "to them he spoke thus," it means he spoke thus to those who had fallen into doubt by way of that [teaching]. "The perception of the inferior" refers to the perception of mere conceptualization, because mere conceptualization is not the Buddha-vehicle.
The "perception of contempt" refers to the perception of what is not the Dharma. As an antidote to these two perceptions, it is taught that there are, respectively, the supreme conduct and the conduct of the Tathāgatas. What is called "mantra conduct" consists of the aspects of mantras, mudrās, and so forth. All the samādhis of Vajrasattva are "mantra" because they bring about the knowledge of the meaning of suchness and because they protect wandering beings. "Mantra conduct" is the conduct of mantra. In this context, "knowledge" is the accumulation of wisdom, and "protecting" is the accumulation of merit. Since the conduct of these two accumulations is itself the supreme conduct of awakening, the perception of it as inferior is unreasonable. The "conduct of all the Tathāgatas" refers to their deeds. If even other noble beings do not engage in what is not the Dharma, what need is there to mention the Tathāgatas? Because they engage in this very conduct, the perception of it as contemptible is unreasonable. If, in this context, there were to arise merely conceptualizations of the slain, the slayer, and the act of killing, it would neither bring about knowledge nor provide protection. Regarding the passage beginning with "In this regard, noble son, it is like this, for example," the term "following after" refers to abiding in a particular state. "All phenomena" refers to all material substances; because they have their place within space itself, they are included within the element of space and are thus pervasive.
Regarding the phrase "those phenomena" and so forth: the desire, form, and formless realms, as well as the great elements of earth, water, fire, and wind, do not each abide in all those material things, because each of these does not pervade them. However, space itself abides in all of them. The phrase "in that way" is because all material things are included within the domain of space and share that common characteristic. "All phenomena" refers to all mantras. "Should be understood" means they should be inferred; for in this way, they also follow after what is called bodhicitta, which is like space, the nature of suchness and wisdom. This is because clarity is the very nature of clarity, and because that which is empty of the two types of self-awareness is the suchness of the essential nature. This is the ultimate state of abiding in that very reality, because all the Buddhas have established it as a convention, and because to yogins who understand the convention, these appear exactly as suchness. Since the aspects appear as mere falsehoods, the Buddhas' body, speech, and mind—or the substances of earth, water, fire, and wind that serve as their basis—do not constitute their abiding, because those [substances] have not been established as the convention. Otherwise, the reality of the mantra would not be otherwise, because the meaning of reality would not be fully understood and it would be devoid of the power to protect beings.
If it is asked: "If even those who are not mantrins teach the various aspects of the Mantra Vehicle, is that the wisdom of suchness?" In this regard, the passage beginning with "The Tathāgatas..." was spoken. "The power of the meaning" refers to the strength of the meaning and the suchness of the meaning. "In this way" refers to what was just explained. "Knowing" refers to the intention. "Whichever and whichever" is a repetition; the meaning is that whatever phenomena they teach—such as those to be contemplated or recited—they do so having intended them as being the very wisdom of suchness.
If the suchness of the meaning is one, why do they teach diverse phenomena? To answer this, it is said: "Having known the intentions of all sentient beings." "Sentient beings" refers to those to be trained, and their intentions are diverse. Therefore, they teach the Dharma according to the respective samayas.
If it is argued: "Even if that is granted, the five samayas themselves are not the essence of the wisdom that is the nature of suchness," the text says: "O son of noble family." Here, because they abide in space, they are called "space-words"; these are the five aspects of bodhicitta that abide in emptiness. Their definitive expression is spoken in the manner of teaching the vajra-samaya. Therefore, the meaning is that these should be viewed as the five vajra-samayas.
In that way, the nature of mind in which the three vajras are of one taste is the samaya of hatred. Realizing all the qualities of a buddha as being mere wisdom is the samaya of delusion. The wisdom of suchness, which is the state of all buddhas, is the samaya of passion. The perfect union of all sentient beings with the qualities of a buddha through their natural luminosity is the samaya of activity. Realizing the equality of oneself and all buddhas is the samaya of the jewel.
Here, one might ask: "Do the buddhas not have coming and going, killing, stealing, and so forth? If they did not, it would be impossible for those things to appear." If one then argues: "In that case, the perception of inferiority is indeed logical; and if the vajra samaya appears falsely, then those are merely their own distorted conceptualizations. If that were so, the authentic wisdoms such as the mirror-like wisdom would not arise from them; therefore, the perception of inferiority is indeed logical," [the text replies]:
Regarding the passage beginning with "O son of noble family," the upper friction-block is that which is rubbed from above. The lower friction-block is the base. The movement is the action. "By means of conditions" refers to the assembly of factors. As for the phrase "smoke may arise or not arise," this indicates the imminent appearance of fire and is thus called "the arising of fire." For example, it is like saying "the snow is being destroyed" to indicate that the snow is being killed. "Indication" here means explanation; it is explained because there is a purpose.
And so forth. Furthermore, in the phrase "that also," the word "also" (yang) is inclusive, meaning "that smoke and fire." "In the same way" means by this very method. "By going, coming, and so forth" should be understood as the arising of results—such as the mirror-like wisdom and others—which are like the locus of fire, appearing in the manner of smoke that lacks going, coming, and so forth within one's own continuums. "Those" refers to Sarvanīvaraṇaviṣkambhin and the others. "Spoke these words" is for the purpose of clarifying for the spiritually immature the very meaning spoken by the Tathāgata. Regarding "of the great marvel" and so forth: "phenomena" (dharma) refers to the qualities of a Buddha; in brief, these are the mirror-like, the equality, the discerning, the all-accomplishing, and the wisdom of the utterly pure expanse of reality (dharmadhātu). "Of the great marvel" indicates the most extensive teaching. "Equal to space" indicates the most profound; because they are free from all signs of conceptual elaboration, these are equal to space. Through both the vast and the profound, the characteristics of the entirety of bodhicitta are shown. "In the pure" means free from obscurations; it means "among those that are clearly distinguished." Regarding "even conventionally, the explanation is wondrous," the word "even" (yang) is used for emphasis.
The word "ni" (also) has the sense of restriction. Whatever constitutes the profound and vast qualities of a Buddha, because they are the objects of the conventional, they are "conventional." The teaching that explains this vajra samaya is the "instruction." It is not the teachings of the śrāvakas and so forth. What need is there to mention the causes of misconduct? The Buddha-dharmas are taught as being merely conventional, but not by way of their own intrinsic nature. If one asks why this is not the case, it is for that reason that the term "non-conceptual" is mentioned; since they are not even objects of conceptual thought, what need is there to mention words? Therefore, they are explained as being merely conventional. For that very reason, the suchness of the conventional is called the "vast suchness," because it is the sphere of activity of ordinary beings. The suchness of the ultimate is the "subtle suchness," because it is the sphere of activity of the noble ones. In this way, the conventional is also threefold: the conventional of imputation is the imputed nature of all phenomena; the conventional of cognition is all erroneous cognitions; and the conventional of expression is that which indicates the ultimate through words and conceptual thought. The ultimate is also threefold: suchness is the ultimate; the ultimate of realization is authentic wisdom; and the ultimate of attainment is nirvāṇa. As it is said in the Distinguishing the Middle and the Extremes: "The imputed, the cognition, and..."
"Likewise, it is a coarse expression," and as it is said: "The ultimate is asserted to be of three types: the ultimate of meaning, the ultimate of attainment, and the ultimate of practice." In this context, this vajra samaya and all other mantras are the conventional of expression, because they are of the nature of individual investigation into the authentic. Furthermore, investigation into the authentic is neither conceptualization nor non-conceptualization. Why is it not conceptualization? Because it is concordant with the production of non-conceptualization. Why is it not non-conceptualization? Because it conceptualizes the authentic reality. Non-conceptualization does not arise from non-conceptualization itself, because that does not exist for ordinary beings. Nor does it arise from ordinary conceptualization, because that is its very antidote. Nevertheless, because the investigations of the mind that establish the authentic reality itself follow the cultivation of that [reality], the mind will become poised in meditative equipoise within the unelaborated dharmadhātu without effort. That unelaborated state is called non-conceptual wisdom. As it is said in the Nirvikalpa-dhāraṇī: "Furthermore, by means of authentic application, through constant reliance, one follows it; through cultivation, one follows it; through frequent practice, one follows it; and by means of authentic mental engagement, once one has followed it,"
It is said: "One touches the non-conceptual expanse through effortlessness and spontaneous presence." Furthermore, the Pramāṇaviniścaya states: "If one familiarizes oneself with insight through its very nature of contemplation, one will directly realize the ultimate wisdom that is free from error, stainless, and fearless." Therefore, the established tenet is that those who wish to realize the non-conceptual awakening should rely upon the individual investigation of the reality taught by the Blessed One.
In this context, it is "ultimate" (paramārtha) because it possesses the ultimate fruit, for it is the fruit of awakening. Because it clarifies, and because it possesses the object of the pure meaning of the five suchnesses, it is the "pure suchness meaning." Because it is to be correctly realized and is not to be transcended, it is the "samaya," namely the five types of vajra samayas. Since it is both ultimate and the pure suchness meaning, it is so designated. Since it is both those and the samayas, it is a collective compound. The chapter that clarifies these is thus named. This is the ninth chapter from the Guhyasamāja-ṭīkā Puṣpamālā.
The realization of the near-attainment was taught in the second and sixth chapters, and it is also shown here in brief. In that regard, the three conducts and the acts of pleasing are the samayas, as stated in the eighteenth chapter:
"As long as that vision has not occurred,
Meditate on the two for six months.
While enjoying all desired objects,
One should always act in every way.
If after six months
One has not seen what was described,
Then with the ritual as described
And the vows, one should begin a third time.
Even if one has practiced in that way,
If the vision does not arise for the practitioner,
And if enlightenment is not achieved,
One should accomplish it through forceful application.
At that time, his wisdom
Will certainly arise through the practice.
By means of the application of the divisions of the families,
One should strike with the vajra-kila.
Then, one should also perform
The applications of magnetizing and protection."
Thus it will be explained. In that regard, the first two types of conduct taught in the sixth chapter are as follows: the conduct of enjoyment and the conduct of austerity. The third is the forceful conduct; and in order to show how to please that [deity] accordingly, the tenth chapter begins with the words "Then," and so forth. "The Great Samaya" is the Vajra-Holder. His "vajra" is the body, speech, and mind. Their "suchness" is their equality with space. His "perfect awakening" is the realization of that. The "secrets of body, speech, and mind" for that purpose are the secrets of the body and so forth. Since the word "secret" here refers to that which is to be concealed, the striking with the kila is taught. This is because [the deity] is of that nature and because he is the one who reveals it.
The Blessed One is also referred to in that way. Mantras are all the deities. Their essence is the self of all. The complete synthesis of that self of all is because it is perfectly condensed by this. That itself is the very antidote to objective apprehension. "Proclaimed as the secret of body, speech, and mind" means the sense of "striking with a kīla." If one asks what kind of striking with a kīla it is, it is the supreme method of the great siddhi, which serves as the subsequent means for the result of the near-attainment. "Then" means immediately after the request was made. "Spoke these words" refers to the verses of the sūtra on striking with the kīla. "Blazing" refers to the intense wrath directed toward Akṣobhya and the others. It is fierce due to the transformations of the body and speech that display wrath. It is the wide eyes of the wrathful one himself; that is, the vast eyes. If one asks why there is wrath toward those who have abandoned the afflictions, it is said: "The afflictions themselves are an ocean," because each one has infinite divisions. Their "sovereign" is the one who exercises mastery, for the sake of training sentient beings, he perfectly displays these [wrathful forms] just as he desires. He is the "king" of all mantras. For that very reason, he also possesses wrath, performing the dance of the wrathful ones. Regarding "body and speech" and so forth: body and the rest are the body, speech, and mind, which are the members of the maṇḍala.
Vajra is the lord of all those in the maṇḍala. He is their body, speech, and mind; the universal monarch is his own body. The meditation upon him is that of mind and speech, through the three focal points and the verses of awakening, respectively. The non-apprehension of that is the subtle sign, because it is apprehended as mere wisdom. The non-conceptualization of that non-apprehension is by means of the subtle seat. Why? Because of equality, which means non-duality. Not abiding anywhere other than that is by means of the mantra of the supremely subtle seed-syllable. In reality, it does not abide in the object, nor in the cognition; it abides in equality, which is not in the mind. To demonstrate his own entry into such a samādhi, the words "Then..." and so forth are spoken. "Naturally pure" means emptiness. "The Tathāgata accomplished by the three focal points" refers to the verses of awakening, because they teach it exactly as it is. Regarding "Vajra, the mantra method of the pāramitās," the four pāramitās are the queens of knowledge: the pāramitā of wisdom, the pāramitā of vajra, the pāramitā of dharma, and the pāramitā of action. These, having entered into the interior of the extremely subtle signs according to their respective locations, are the extremely subtle seats.
In that regard, the subtle sign of the Vajra-Holder is explained as the sixth. Within that, the second perfection is the most subtle essence of mantra. That itself is the method, the path to perfectly complete awakening. The meditative concentration that focuses upon that is so named. Because it is indivisible, it is "vajra." "Having entered into equipoise" means having made it manifest. If one asks why he entered into this meditative concentration: it is to show that by entering into such a state and meditating on the assembly of Tathāgatas, one first proclaims the faults and subsequently performs the wrathful accomplishment. "Those" refers to those who have entered the assembly. "Spoke these words" refers to the proclamation of the faults that is about to be explained. "Exist" has the sense of "this." The "benefit of all sentient beings" is their welfare. Their "activity" is the performance of that. For that purpose, the "display" consists of the forms of contrived men and women and their activities, and so forth. He displays these in all world systems. If one asks whether this refers to all world systems of a single second-order thousand or a third-order thousand, it is not so; for it is said, "in the ten directions," and so forth. The meaning of "in all" is that which reaches to the end of the third-order thousand world systems in the ten directions. "With the five qualities of desire" means with those that have become musical performances.
This is because it is such an occasion. "Sporting" is the brief indication, meaning to experience the body of bliss. "Delighting and fully enjoying" is the explanation, meaning to enjoy bliss with the mind and the five sense faculties. "Those who are intensely devoted to the practice of mantra" refers to those characterized by the protection of the mind through the stages of approach and close attainment. In that context, "intensely devoted" means being engaged in the practice in every respect; this refers to a certain practitioner. "Does not look upon with a glance" means either not looking in order to bestow the siddhi of primordial wisdom, or not viewing the non-dual nature of phenomena. Here, since Akṣobhya and the others display their sporting in all world realms, they are described as having attained mastery and possessing great compassion. Although it is taught that the practitioner, by being intensely devoted to the mantra practice, becomes a vessel for great compassion, the statement that "they do not look upon him with a glance" is a proclamation of a fault. "Why is that?" refers to that proclamation of their fault. If one asks by what action, it is said: "When the action is completed," meaning it has reached its culmination. Where? In the dharma of the way of mantra practice of all the Tathāgatas, which is the path of discipline. What is that path?
Having reached the culmination of the approach stage of the six branches, one abides in the application of the near-attainment; this consists of three practices of six months each involving the enjoyment of desired objects. Following that, there is one practice of six months involving the conduct of austerities. Therefore, this is to be treated with compassion, and the word "alas" is used for that compassion. By this, it is shown that the conduct of wrathful activity is appropriate for proclaiming faults. If one asks, "Even if the Blessed One is such as this, how does the practitioner proclaim the faults?" it is proclaimed by the speech from the words "the Blessed One" up to "even though." In that regard, the distinction is this: after the phrase "one who is intensely devoted to mantra conduct," the word "to me" is inserted, and where "alas, these" occurs, one should say "alas, I." Having spoken thus, what was commanded? For that reason, the words "therefore" and so forth were spoken; "therefore" means immediately after that. It should be connected with the phrase "such a mantra practitioner spoke." A "mantra" is the sound that reveals the suchness of Akṣobhya and the others. Their "collection" is the assembly. If one asks, "How does it reveal?" it is by the definitive expression of the path of words; "words" are the sounds that express, and their "path" is the meaning. It is expressed by the syllables that lead those [meanings], and that has already been explained in the second chapter.
Why was this spoken? It is said, "the person," and so forth; this is because those sublime beings, Akṣobhya and the others, look upon the practitioner with their gaze. What is the condensed mantra like? The body, speech, and mind of all the Tathāgatas are all the maṇḍalas. That which has their nature is the mantra. Because it is focused upon the mantra, it is the mantra; because it is focused upon the mind, it is the Vajra; and because it is focused upon speech, it is the Secret. Thus it is so called. Having thus become the very body of the Universal Monarch, that itself abides in the center of the subtle sign upon the seat located at the heart; because it abides as the most subtle of its own essence upon the subtle seat, it is the "Utterly Secret." All mantras are the six Universal Monarchs. To thoroughly awaken those whose essence does not look upon the practitioner is to "perfectly rouse." How is it that it rouses them? By sequentially emanating the Vajra Hook and so forth from the three, transforming the other into the seed-syllable of the Swirl, and generating the Kīla—this is what is renowned by that name. By the terms "all Tathāgatas," "all Vajra-holders," and "all Dharma-holders," all mantras are shown to be divided into the three families. Their body, speech, and mind samayas are those of them; they are to be placed according to their respective locations. The focus upon that is the place of birth.
"Shaking violently" means to arise from one's own meditative absorption (samādhi); it signifies the act of emerging. "Becoming unconscious" indicates the terror of being struck by the ritual dagger (kīla). "Recalling Vajrasattva" indicates that, having arisen, he performs a dance to provide complete protection. "Samaya" refers to that which is endowed with the three vajras. "Abiding in the center of the expanse of space" means being contained within the source of phenomena (dharmodaya). "The arranged maṇḍala" refers to the celestial palace (vimāna). "Of that" refers to the arranged maṇḍala. "Abiding in the center" means being contained within one's own heart. The syllable HŪṂ is extremely white. "In one's own form" refers to one's own insignia; the meaning is that it abides in the center of the primary vajra. "Abiding on one's own seat" is established even without being explicitly stated. "Thoroughly visualize" means it should be understood. "Vajra light rays" means possessing vajra light. "Greatly blazing" means blazing intensely. "Radiating" means pervading the ten directions. "The body, speech, and mind of the Buddhas" means they are seen in the direction of the bodies of the deities of the great maṇḍala. "Drawn in" means that by those very light rays, they are drawn in and inserted into the syllable HŪṂ. In that way, whatever wisdom is without an object of apprehension is the focus of the mantra.
Then, the realization that even the grasper does not exist, such that the mind is known to be the very absence of mind, is the visualization of the mind. Then, the verses are the visualization of speech. "Holder of the vajra of body, speech, and mind" is said because he possesses the three vajras. "Vajrasattva" refers to the being who is the nature of all buddhas, and he is "vast" because he sits upon the central seat. He is the "lord of all" because he is the sovereign of all bodhisattvas. He is the "supreme lord" because he has become the chief of all buddhas. Regarding the phrase "one's own maṇḍala" and so forth, it is taught that this is the common ritual procedure for explaining the Vajra Holder. "One's own maṇḍala" refers to the vajra, wheel, and so forth. "With one's own mantra" means endowed with HŪṂ, OṂ, and so forth. In this context, these three characteristics of the visualization definitively taught for Vajrasattva become the six universal wheel-turners in the manner of generation. Regarding the statement "the mantras" and so forth, "all mantras" refers to all the deities of mantra. "Essence" means equal to space, because it is accomplished in that way through the verses of one's own awakening. "The vajra collection" means the collection of the three vajras. Thus, these four verses on the vajra samaya were spoken.
In order to teach the samaya of the Vajra of Space through a single verse, the text says "one's own mantra" and so forth. "One's own mantra person" refers to either the Universal Monarch (cakravartin) to be relied upon, or the stake (kīla) to be driven in, or the stake that drives; it refers to any of these three. Having meditated upon that, one generates it through the three visualizations and the verse of awakening. "Thoroughly meditating" means to fill [the space]. Where and by what? In the four locations: the head, the throat, the mind, and the location of wisdom. When these are analyzed as being of the nature of insight, they are the forms, which are the seats. Regarding those forms, "three faces" refers to the three doors of liberation: body, speech, and mind. Their "likeness" refers to the individual and collective [aspects], meaning the signs of the body, speech, mind, and wisdom-being (jñānasattva). "Union" refers to the perfect union; it is the placement of whichever three colors are present within the four signs—the individual and collective arrangement of whichever three syllables are present. This means the seed-syllables of the body, speech, mind, and wisdom-beings, which are their joys. Regarding "the samaya of the Vajra of Space," "space" is the interior. "Samaya" is the gathering of the vajras therein. Because he teaches this, the Blessed One is also called by that name. Regarding "the supreme secret of the vajra," "supreme" refers to the most subtle seed-syllable. "Vajra" refers to the extremely subtle sign.
"Secret" refers to the subtle mantra-seat; it is a dvandva compound. "Heart" refers to the seed-syllable of wisdom; since it is a part of that, its drop (bindu) is also the heart. "Maṇḍala" refers to the sign. "Supreme syllable" means the most subtle. "Abode" means the seat of the mantra. "In that" means in the center of the subtle sign.
Thus, having dwelt in the yoga of the Universal Monarch (cakravartin), one should look toward all the tathāgatas and proclaim their faults to them. Having also performed the yoga of the deity of the ritual stake (kīla), that which is to be done is taught: "The great vajra," and so forth. Having summoned Jñānāmṛtakuṇḍalī according to the ritual and dissolved him into oneself, one should then, through the application of the single taste, visualize the object of accomplishment within the lotus with the conviction that the vajra and lotus are indivisible, while remaining in a state of wrath. Then, the vajra-hook of that family, having gone forth by the power of the samaya, pierces the heart of the one to be accomplished through wisdom. One should then contemplate the application of summoning, entering, and binding.
Within the vajra that has reached the sky, from the swirling seed-syllable, the "great vajra" is the subtle stake (kīla) of vajra nature; the stake has a single point at its lower end. "Five-pointed" refers to the five-pronged vajra. "Constantly" means for a long duration. This, for the time being, is the stake of the Vajra family.
It is taught that one should also visualize the wheel and lotus families. Regarding the vajra, it is distinguished by its similarity to the vajra hook from among the divisions of the kīla family; the meaning is that for the vajra, wheel, and lotus families, one should place a vajra, wheel, and lotus at the head. "By that" means by the kīla of one's own family. "In the heart" refers to that of the object to be accomplished. Regarding the phrase "or thoroughly impelling the deities," the word "or" has the sense of "until"; the intention is that one should impel the deity of the kīla with the mantras and mudrās to be explained in the fourteenth chapter until that point, and then strike with the end of the mantra. "This" refers to striking with the kīla just described. "That" refers to whatever is hidden. "By all vajras" means by all the deities. "Buddha-enlightenment" is the fruit of accomplishment. "Its supreme accomplishment" is the extraordinary accomplishment. Regarding the phrase "wheel, lotus," and so forth: since they are the causes for the wheel family and so on, after the vajra hook and others have been taught as appropriate, the meaning is that I have taught that one should emanate and visualize hooks marked with wheels, vajras, and lotuses from the wheel and other [symbols] located at the crown, throat, and heart, in order to summon the deities of the wheel, vajra, and lotus families respectively.
Regarding the phrase "to be exhorted at the heart," it means to summon [the deity] by piercing the heart. In order to dispel any apprehension that this wrathful practice might constitute a transgression, it is said: "This is the emergence of music." This means it is born from music. Here, it is not that a Buddha has arrived or that the heart is being struck; rather, the mere mind of the yogi—in which the meaningless appears as having meaning—is what arises through such dependent origination. Therefore, this emergence of music was taught by those very Blessed Ones out of compassion for those to be trained. Meditating on such a difficult visualization is for the sake of exhausting [ordinary] perception, and for the sake of increasing the faith and insight that act in accordance with that command. The "Vajra of the goal of accomplishment" is the bodhicitta, and its method is supreme. "Possessing the wisdom-vajra" refers to those with stable minds. "Secret" means of a single taste. "Will be accomplished" means it will be accomplished in about seven days. If one asks by what sequence it is accomplished, it is said: "Those who grant the supreme," and so forth. Regarding the phrase "the mind becomes terrified and afraid," here, "fear" is the conceptualization of being merciless because the Blessed One has left the practitioner in a state of equanimity. "Afraid" is the conceptualization of speaking falsely by transgressing the samaya. Regarding "in the mind," and so forth, the meaning is "delighted" because it causes the mind to rejoice.
The "vast siddhis" are the three vajras, which have the nature of the three kāyas and space. Regarding the phrase "by accomplishing the supreme conduct of mantra," it means that this supreme conduct of mantra is being thoroughly practiced. Therefore, if any practitioner should transgress these instructions—meaning if they do not practice them because of the necessity of a fault—then they are "deluded," which means they are of the nature of ignorance. For this reason, even a yogi who perceives the teaching shown through great compassion should follow what is logical, as it will become a fault; one should not proclaim it without cause. The word "that" refers to the transgression. "Life" refers to the very vessel of siddhi. Thus, a monk with impaired ethical discipline is said to be "dead" in this teaching because he lacks the fortune for the fruit of a śrāvaka. Likewise, he is also "dead" in this siddhi because he lacks the fortune. Why is that? Because he has not achieved it through the initial conducts and because he has turned his back on this conduct. Furthermore, if one performs forceful applications at the wrong time or through improper ritual, or if one reveals this secret to others who lack the samaya, the faults are untimely death, falling into hell, and so forth.
Since the final stage of wrathful accomplishment and the previous conduct require pleasing all the buddhas according to the ritual, the ritual itself is taught by the words "Then," and so forth. The deities who comprise the three families are the "three worlds," and their supreme [aspect] is the concordant [deity]. Because the Teacher reveals [this] through the previously explained wrathful application, he is the "Teacher of the Supreme Three Worlds." Since the ritual for pleasing the supreme vajra of those very three worlds will be explained, that which becomes the sublime enjoyment and supreme delight is [performed] by the "Lord of the Vajra of the Supreme Three Worlds." The phrase "speech" refers to the teaching on how to please [the deities]. "As many as there are" refers to the process from having previously relied [on the deity], to extracting [the deity] with one's own vajra-tongs where it was previously pinned, to empowering it with the nectar of wisdom, and up until its generation once again as before. "The wisdom of the three vajras is perfected" means the blessing of the signs of body, speech, mind, and wisdom, together with their mantras, at the crown of the head, the throat, and so forth. "By the union of the two organs" means by the perfect joining of the vajra and the lotus. "All things should be examined" is the remainder of the instruction, meaning that these [deities] should be applied to them. "All things" refers to the four enjoyments: delusion, hatred, passion, and the vajra. To "examine" these means to examine them in their various aspects.
From the signs of wisdom, one emanates that which pervades space. What are these? It is said, "This is," and so forth. That very mantra is the enjoyment, and their samaya is all-pervasive. The "Mistress of Knowledge" is the principal lady who has the form of the sun and moon maṇḍalas contained within the signs of wisdom. "Having entered" means that all phenomena have become of one taste through the application of gathering into those very [signs]. "Vividly meditating on the vajra application" means meditating on the simultaneous union and mutual passion of the mantra-wisdom abiding therein. How so? It is said, "Passion," and so forth. "Passion" is passion for that Queen of Knowledge. "View" is wisdom, which is the mantra. Because there is a view through passion for this, it is so called; the meaning is that both should be viewed with passion. What is that? It is said, "This is the samaya maṇḍala," meaning that the very samaya of the mantra is gathered into the essence through the application of gathering. Regarding "Then," and so forth: the "sons of all the Tathāgatas" are the Bodhisattvas. Because they have become the sons of all the Tathāgatas through the emanation and gathering of the assembly of Bodhisattvas just explained, they are so called. Because they have been consecrated by the emanation and gathering of the assembly of Knowledge Ladies that will be explained hereafter, they are "consecrated by all."
That is both such and is also the principal Buddha, because the Buddhas are supreme due to the emanation and reabsorption of the Buddha-assembly that will be explained hereafter. Because he performs that, the yogi is also called by that name, and because he teaches that, the Blessed One is also called by that name. "As many as exist" refers to as many consorts as there are. "Explained" means contemplated, because all the consorts of supreme joy are emanated. The first stage of the Great Seal (Mahāmudrā) is the seed. Application to that is entering into its seat. "All of those" refers to all of them. "Tens of millions of countless Vajra-holders" refers to tens of millions of countless Buddhas. Although not explicitly stated, the conclusion is established. "The abode of the Buddhas" refers to the seed of wisdom that abides there. "To be emanated" means to cast [the seed] supremely. "The samaya of awakening" refers to the one who teaches this very perfect application to awakening. By the words "Vajra" and so forth, the result is taught; that which possesses the three vajras like space is called by that name. Awakening is the vision of the ultimate truth. Because the mind abides in awakening in this context, one is a Bodhisattva. Because he is equal to all Buddhas in his own nature, he is the Ocean of Victors. Vajrasattva is the Bodhisattva.
The supreme among those is for the sake of seeing the ultimate truth. "By that" refers to the yogi. "Exhorting the essence of all the Tathāgatas" means awakening them perfectly, for the sake of fierce application and for the sake of subsequent pleasing. Because it clarifies that very point, the chapter is also called by that name. This concludes the tenth chapter from the Guhyasamāja-ṭīkā: The Handful of Flowers.
The meaning of this chapter is the service for supreme accomplishment; however, in order to clarify the hidden meaning of the third and seventh chapters, the lesser accomplishments that arise incidentally shall also be discussed. If one asks how they arise incidentally: the six branches of yoga directly make oneself a field, and those [lesser accomplishments] also make one a field to a slight extent. Furthermore, that [field] comes from a stable mind, and that stable mind comes from the yoga of the four branches; therefore, that [yoga] should be performed first. Thus, wishing to teach the chapter on that meaning, he said "all the Tathāgatas" and so forth. "All the Tathāgatas" refers to the six universal monarchs. Regarding "the supreme person of the vajra": "vajra" is the bodhicitta. That itself is the "person" because the mind itself performs the activities of a person; thus, the supreme among them is the "supreme vajra person." If one asks how they are supreme:
This is because it is the secret samaya of the buddhas of the three times and is likewise indicated by mantra; thus, the meditative absorption (samādhi) that focuses upon it is so named. To "enter into equipoise" in that means to make the mind one-pointed in order to demonstrate it. The "Vajra Mantra of all the tathāgatas" refers to the vajra that abides in the mantra; since mantra and vidyā have the same meaning, that itself is the "knowledge-being" (vidyāpuruṣa). Their "supreme" [mantra] is as previously explained. The chapter that clarifies this is the "Chapter on That." Regarding the verse beginning with "the three vajras," this verse provides a brief presentation of the fourth branch. The "great mudrā" is the mahāmudrā, the great jewel of the three subtle [vajras]. Its meditation is to be analyzed. The "wisdom vajra" is the essence of wisdom, and it is by means of that [mantra] that it is performed. "All enlightenment" refers to omniscience; that which brings about its attainment is the cause. If one asks by which mantra it should be meditated upon: "by the supreme mantra of the syllables of the three vajras." The syllables of the three vajras are the highly praised oṃ, āḥ, and hūṃ. The "supreme mantra" is one's own mantra; it is by means of those. In that context, "withdrawal" (pratyāhāra) is the gathering of the bodies of the buddhas of the three times. The branch of "meditative concentration" (dhyāna) is the gathering of their speech and mind.
Prāṇāyāma is the subtle jewel of the mind that gathers the body, speech, and mind. Having arranged that upon the bindu at the tip of the mantra and remaining firmly fixed upon it, one sequentially dissolves the supreme mantra syllables Oṃ, Āḥ, and Hūṃ into that very essence. The subtle jewel, characterized by the subtle body and so forth, is the branch of retention; these constitute the application of the four branches. Through familiarity with this, the jewel of the mind becomes stable, and one then meditates on recollection and meditative concentration, which are the six branches. Both of these should be practiced after having meditated on the Great Seal of the Universal Monarch, which is characterized by the body, speech, and mind.
In this regard, wishing to explain the nature, meaning, and results of the body and so forth which were not previously shown, the sixth line of verse is spoken: "Oṃ," and so forth. Here, the body and so forth are the nature of the mantras. Their meaning is wisdom and so forth. The result is the vajra body and so forth. The mind, whose nature is emptiness primordially unborn, is called "Oṃ." Therefore, this is the essence of wisdom, by which one perceives mere wisdom. That which becomes equal to the bodies of the Buddhas is the vajra body; that which brings about its attainment is the making equal to the reflection-like Great Seal of the deities. "Bringing about attainment" means generating it.
Conventionalities that are like space are called Āḥ. Therefore, this is the selflessness of awakening (bodhi); because the names, objects, and cognitions of that awakening are non-apprehendable, it is selfless. Focusing upon that, it is so designated; the remainder is as before. The mind empty of subject and object is called Hūṃ. Therefore, this is the body, speech, and mind, which is the certainty of the body and so forth. Because the bodies and so forth of the Buddhas, which appear as the bodies and so forth of the [ordinary] body and so forth, are non-apprehendable. This is because they are not true in the way they appear. Thus, since the objects of body and speech do not exist, the mind also does not exist as a subject; this non-apprehension of the two is the body, speech, and mind, meaning the non-apprehension of the body and so forth. Because the three vajras are indivisible, the mind is the vajra. The person who is the complete transformation of the mantra is the "mantra-person" (mantrapuruṣa); that sign-mantra-person of all the Tathāgatas' bodies and so forth is the "mantra-person of the body and so forth." He who teaches that is also so called. With reference to withdrawal (pratyāhāra), it is taught in the verse beginning with "space-vajra" and so forth. That aspect which arises from the elements and their derivatives and was not previously shown is taught by the term "space-vajra," meaning the lotus and the vajra. "All" (sarva) means manifold.
"Vajra" means emptiness, which is the meaning of the dharmadhātu. The maṇḍala born from the vajra body consists of the five buddhas who are the objects of enjoyment and the enjoyers of the five sensory pleasures. This is to be connected with the phrase: "Visualize the vajra of space in the center." Their forms have already been explained in the seventh [chapter]. "Gathering" (saṃhāra) refers to the act of enjoyment. The word "individual" (pratyeka) has two meanings: it is analyzed individually, as in "individual conduct" and "individual gathering." When it is analyzed individually, the meaning is: "Visualize the maṇḍala born from all vajras in the center of space." When it is gathered individually, the meaning is: "One should gather that which has arisen from all vajras into the interior of the vajra."
In that regard, the first step is to establish its cause, which is the third line beginning with "therein" (tatra). One should meditate on the syllable Bhrūṃ, which has a multicolored form. The word "therein" (tatra) is connected to the phrase "in the center of the vajra of space" from the context of the dharmadhātu. Due to the reversal of the transformation, in the context of another meaning, it becomes another meaning: the meaning is that one should first look at the syllable Bhrūṃ upon the Dharma-seat of the vajra of space.
If one asks what kind of Bhrūṃ it is, it says: "The vajra clouds abide, having radiated." This clarifies the two types of individual gathering. "Vajra" refers to the buddhas, because they are the eternal body (nityakāya). "Clouds" refers to the desire goddesses.
It is for the purpose of conferring empowerment through joy. Their "emanation and abiding" refers to emanation and withdrawal. Emanation is the process of radiating them out in detail. Abiding is the gathering of those very [emanations] back together; thus, it is both emanation and withdrawal. Because the various [deities] residing in the dharmadhātu are sequentially [placed] as the vajra-jewel, one should draw forth the five objects of desire through the path and place them in the center of the lotus. Following that, one should draw forth the five buddhas sequentially from oneself and arrange them therein; this constitutes their emanation. Subsequently, one should raise the five objects of desire from the center of the lotus and withdraw them into the dharmadhātu through the vajra-path. Then, likewise raising the five buddhas and withdrawing them into oneself constitutes their abiding, which is the withdrawal. In that context, "therein" refers to the four branches just explained. The "wisdom-vajra essence" is this syllable Bhrūṃ. Desiring to show the actual nature of the meditative concentrations (dhyāna) which had not been previously shown, there is the six-line verse beginning with "the vajra-maṇḍala." The two subsequent terms "maṇḍala" are terms for the signs (cihna). Regarding those signs, "clarity" is Vairocana, and his sign is the wheel. "Dharma" is Amitābha, and his sign is the lotus. "Vajra" is the vajra itself. Emanating these into the three corners of the lotus hub is the first meditative concentration.
Regarding the term "vajra-maṇḍala," the word maṇḍala refers to a sword; it is called the "supreme maṇḍala" in the context of a sword, and the latter part of the word is thus elided. Therefore, the emergence of a sword in the center of the lotus hub is the second meditative concentration (dhyāna). The syllable Oṃ is to be meditated upon in the center of the wheel, and Āḥ is in the center of the lotus; this is the meaning of the second line and the subsequent four lines. The phrase "abiding in the center of the vajra-maṇḍala" refers to the first line, and "there, Hūṃ" is to be connected with the sixth [line], meaning that the seed-syllables Hūṃ and Hoṃ are to be placed in sequence within the vajra, the sword, and the center. The syllable Hūṃ is connected with "abiding in the center," and the meaning of "and" (ca) should also be understood. Since the meaning can shift to another context, it also becomes "place Hūṃ in the center." This refers to the process where the three letters are separated within the seed-syllable Hūṃ, the Āḥ is joined in the place of the U, and by making it unmanifest, it becomes the seed-syllable Hūṃ. Its meaning is the mind in which the flavors of the secrets are inseparable, and because it is without appearance, it is called Haṃ. The emergence of these four seed-syllables in the centers of the four symbols is the third meditative concentration. "Thoroughly meditate" means to meditate specifically; it means to meditate in a subtle manner. If one asks how that is, in the term karasa, ka refers to bliss and water. Aran refers to the mind, because it moves swiftly.
Ga and araṇa are kāraṇa, which is a dvandva compound. The drop (bindu) of bliss resulting from the gathering of the beloved, which is like a pearl, is the fourth dhyāna. That which is contained within the mental drop arising from the gathering of the signs, having the color of a universal monarch (cakravartin), is the fifth dhyāna. In order to clarify the jewel generated through prāṇāyāma, regarding the phrase "with the syllable bhrūṃ" and so forth, the jewel of the mind in which the subtle body, speech, and mind of the Tathāgatas are gathered is the "three vajras." Its "arising" is its generation; that is what is to be meditated upon. How so? Regarding the phrase "having meditated on the locus of the syllable bhrūṃ," because this [meditation] pervades the two subtle [drops] established in the fifth dhyāna, it is a "locus." The meaning of "locus" is that the syllable bhrūṃ together with its seat, established through withdrawal (pratyāhāra), becomes a mass, and the two subtle drops of the body are made luminous within it. "Secret samaya" refers to the gathering of the jewel of the mind. The Blessed One is also called by that name because he teaches it. With reference to "retention," the phrase "the essence of the six-line verse" and so forth is spoken; here, the sixth case has the sense of the fifth. "The body, speech, and mind of the Buddhas of the three times" is the secret samaya, which means the jewel of the mind. That which pleases it is present in this; what is that? It is the "essence."
It is the seed-syllable of the Universal Monarch (cakravartin) meditated at one’s own heart. If one asks how that brings them satisfaction, it is because their characteristics are perceived within its bindu. If one asks how it is the essence (hṛdaya), it is because it is the supreme; it is the mantra of those [deities]. Why is that? Because it is a concise summary. As it is said in the eighteenth chapter: "The ground of pride is the differentiation of colors; likewise, it is the essence of taste." Thus, "taste" and "supreme essence" are synonyms. Therefore, "taste differentiates the essence," which means the meaning of the essence is made clear. For that very reason, it is the essence of the body, speech, and mind of all the Tathāgatas, as well as the Vajra-holder and the expanse of reality (dharmadhātu). Specifically, because it is the utterly pure and unobscured expanse of space, it is the supreme bindu of mantra. Through perfect union with that, the accomplishment is the supreme awareness (vidyā). "Supreme" is so called because it perfectly symbolizes the indivisibility of the three vajras. To demonstrate that very point, "Oṃ" and so forth are spoken. By the syllable Oṃ dissolving into the root mantra, it is called the "supreme body of the Buddha," the condensed body of the Buddhas of the three times, the jewel of the subtle body. The word "to be symbolized" is the remainder. What is it? It is "Oṃ." By the dissolution of Āḥ, it is the path of the Buddha’s speech; it is the subtle speech of the Buddhas of the three times that teaches the meaning, which is Āḥ.
Through the dissolution of the hūṃ, there is the ocean of the wisdom mind (citta-jñāna). This is the subtle mind that condenses infinite calm abiding (śamatha) and special insight (vipaśyanā), which is the hūṃ. If one asks what these are, it is stated: "The supreme method of awakening," and so forth. The "supreme method" (zla mchog) is the characteristic of the jewel of awakening; it is the supreme guide. The phrase "these" and so forth indicates the summary: "these" refers to all four branches just explained. To show that these teachings are the producers of the awakening of a Buddha, it is stated: "all," and so forth. "All Buddhas" refers to the universal monarchs (cakravartin). Their "supreme awakening" is that which is to be thoroughly accomplished. If one asks how the application of the four branches becomes awakening, it is stated: "The Buddhas arise from cause and result." The "cause" of the Buddhas is the sign (nimitta), because it is the specific quality of the awakening mind (bodhicitta). The "result" is the seat (āsana), because it is awakening itself. Thus, the emanation of the sign is the branch of recollection (anusmṛti), and the seat arising from its condensation is the branch of meditative concentration (samādhi). It follows that one accomplishes it through the application of the four branches of awakening, with recollection acting as the intermediary. If one asks how the sign and the seat become cause and result, the eighteenth [chapter] states: "Consecrated by its own cause, it is distinguished by the four results." If one asks how the sign is the consecration:
This is because the emanation of the signs itself is taught through the recollection of the samaya, and it is also the conferral of the vajra empowerment. Furthermore, if one were to say that the empowerment is the melting into wisdom, then the statement, "The cause is sealed by the result, and the result is also meditated upon as sealed by the cause," would be untenable and incorrect.
The phrase "these" and so forth is mentioned in order to apply the term "knowledge being" (vidyāpuruṣa). That which is accomplished through grasping is the "being." That itself is the "Buddha being" and is called the "mantra being," because the terms "Buddha," "mantra," and "knowledge" have the same meaning. It is also proclaimed that the word "being" is applied to all three; this means it is proclaimed to have arisen from that term.
How so? It is generated as a knowledge being; having generated the jewel of its samaya, it is joined with its own original seed-syllable. How is it proclaimed? "Having meditated on the three indivisible vajras," because it is the indivisible vajra marked by the three syllables within that very jewel.
The four branches are spoken of under another name, "samādhi," and so forth. The samaya of the body, speech, and mind of all the tathāgatas is the gathering of the subtle jewel of the mind. The wisdom of its suchness (tattva) is the fourth mantra. That itself is the vajra blessing, the cause for the entry of Vajrasattva. From the eighteenth [chapter]: "By grasping, one is powerful..."
This is because it is said, "Vajrasattva enters perfectly." From this point until the end of the chapter, the lesser accomplishments are to be described. Regarding those, their field and time are taught in a single verse beginning with "In a secluded place." "Delightful" means that it is abundant with flowers, fruits, water, and so forth, and is free from harm. "This" refers to what follows below. "Half-month" means half a month. Here, just as there are four vajras during the time of the approach (sevā), so it is also during the time of the accomplishment (sādhana). As it is said in the eighteenth [chapter]: "First is the awakening of emptiness; second is the gathering of the seed-syllable; third is the perfection of the form; and fourth is the arrangement of the letters." Regarding "the clear maṇḍala" and so forth, "in the center of the space-vajra" means that having generated the wisdom of emptiness free from appearance, through the power of the mantra's blessing, one visualizes a crossed vajra resting upon a multicolored lotus within the source of phenomena (dharmodaya). This is here called the "space-vajra," which is the awakening of emptiness. That which is clear in the center of the space-vajra is the "body-vajra." Its maṇḍala is a form like the autumn moon resting upon a multicolored lotus. Here, the seats of the bodhisattvas are also the moon maṇḍalas themselves; these are distinguished by their respective families, but they are not their own essential nature.
One’s own mantra is the Vajra Body. Its samaya is the generation of the Great Seal (mahāmudrā). How so? Having visualized the supreme mantra as the moon maṇḍala itself, the emanation of the Buddhas and their reabsorption into that very place is the second [stage], the near-collection of the seed-syllable. The generation of the Great Seal from that very supreme mantra is the perfection of the form. Regarding the phrase "place Oṃ at the heart," this means placing it upon the moon at the heart; it is the arrangement of the syllables. "A great cloud of five-colored light rays" refers to a mass of light rays of five colors; the remainder of the text, "to be emanated from that very supreme mantra," is the supplement. "Vairocana as supreme" means that Vairocana becomes the principal of the five Buddhas. "Meditate" means to emanate. With the words "this" and so forth, the result is taught: "of the Buddhas" refers to the body of the Vajra Body, which is the body itself. "Vajra" refers to the Buddhas. Their Vairocana is the infinite body. Their "ocean" is the assembly. Regarding the phrase "the Buddha-body is like light" and so forth, it means being adorned by a maṇḍala of light. To show that they are equal only in that respect and not in terms of lifespan, the words "wisdom" and so forth are mentioned; the meaning is that by attending upon the Buddhas, one remains for three eons and subsequently proceeds to achieve enlightenment with little difficulty.
The "Secret of the Vajra Body" refers to that very sādhana and is also so called because it reveals it. "Array of light rays" means the radiating of light rays; the meditative concentration (samādhi) focused upon that is so called. "Dharma" refers to the Vajra Speech. "Path of speech" refers to the locus of the wisdom of Dharma; the meaning is that light rays radiate from the wisdom pervaded by the great lotus at the heart. "Lord of the World" refers to Amitābha. Regarding "samaya" and so forth, this indicates the result: "samaya-wisdom" is the wisdom of the scriptures. If one asks how so, it is because the "elaboration of the samaya of words" refers to the teaching of words. "Samaya" is the realization of the meaning, which is the four types of perfect analytical knowledge (pratisaṃvid). Its "elaboration" is that which produces excellence; if one is produced therein, one becomes Vajradharma, equal to the Vajra Speech. "Dharma" is that very samaya-wisdom, and that very path of words is the "samaya of words." Abiding in those is "thoroughly established"; "samaya" is the radiating of the light rays of emergence. "Vajra" is the Vajra Mind; "Vajra Mind," "Vajra," "Body," "Speech," and "Mind" are synonyms. "Mind" refers to the wisdom pervading the heart, the Great Samaya. Its "suchness" (tattva) is the mudrā of radiating light rays. "Wisdom Vajra" is the seed-syllable at the heart. "All Vajras and Victors" refers to the light rays of the Buddhas.
The "abode" is that very reality, because of the radiation and reabsorption [of light] into that very reality. The "Teacher" is so called because he subdues those who are hostile. "Wisdom" refers to meditative absorption (samādhi). "Qualities" refers to the superknowledges (abhijñā) and so forth. The "ocean" of these is their collection. "Samayavajra" refers to the one possessing all-pervading light rays. These are the accomplishments (siddhi) of the Vajra Body and so forth; Kṣitigarbha, Lokeśvara, and Vajrapāṇi are also like that. "Wisdom," "Great Vajra," "Space Vajra," "Vajra Wisdom Space," and "Space Essence of Body, Speech, and Mind Vajra" are synonyms. "To be meditated upon" means to be contemplated. The phrase "in all bodies" is connected with the instruction "to be meditated upon." From that which is contemplated at the heart, [light] is radiated from all the pores of the skin. "Offering" means highly praised. "At the time of the eon" refers to the time of a great eon (mahākalpa). By the phrase "is not seen," the accomplishment of invisibility is shown. The "Samaya of Space Vajra" is the radiation; the one who teaches that is also called by that name. "Invisibility" refers to the syllable khaṃ. That which "arises from that" is that which arises throughout the entire body. For that very reason, it is a "garland of arrays," a garland of clarity formed by the individual clouds of light rays. "Vajra" and "Samayavajra" refer to Sarvanīvaraṇaviṣkambhin. That which expresses this is the "Vajra Haṃ," for it is both haṃ and a vajra.
"Visualizing" is the remainder of the phrase, meaning "emanating." The passage beginning with "Mañjuśrī" teaches the corresponding result: it is "gentle" (mañju) because it is pleasing, and "glorious" (śrī) because it gathers the joyful ones; thus, one who possesses that enjoyment is so called. Because the three vajras have become of one taste, he is the "Vajra of Body, Speech, and Mind." The bodhisattvas dwelling on the ten grounds are the "Vajra of Desire." Wisdom is the mantra at the heart. Its samaya is the emanation of light rays. Its "moon" is for the purpose of satisfying. It is "vajra" because it is indivisible. Because it is the nature of the five elements, the expanse of space (dharmadhātu) is Samantabhadra. Because that very [expanse] is the nature of all buddhas, it is the "Vajra of Space" and the "Vajra Body." The word "collection" (kula) has the meaning of "body" (kāya). Because that itself is the supreme method, it is the "supreme symbol." Here, the yogi of the supreme weapon is also called the "supreme symbol," and he becomes equal to the Vajra Body of Space. If one asks what is to be done: it is by meditating on the syllable thlīṃ. "In the center of the expanse of space" means in the center of the heart. "Blazing light rays" means the radiating of light rays. "The body of the Buddha" means that from the emanation of light rays, clouds of the Buddha's body radiate. The mind of the Lord of earth, water, fire, and the wind (the vehicle of fragrance) is the syllable thlīṃ.
The "Arrangement of the Samaya of Space-Vajra" refers to the radiation of light rays. That which focuses upon that very locus is what is so called. It is the siddhi that is similar to the bodhisattvas. Regarding the phrase "the superknowledges of the Buddha" and so forth: the superknowledges of the Buddha are the siddhi of the three vajras. The "supreme" refers to the bodhisattvas. Their "samaya" is the clear realization, which includes those previously taught and those that will appear below. Through that, there are the five superknowledges; it means becoming equal to those who have accomplished the five superknowledges and those who have attained the five superknowledges.
Regarding the section on the superknowledges of the Buddha, in the passage beginning with "This is that," "all siddhis" refers to the midst of all inferior siddhis. The "superknowledges of the Buddha" are the conceptualization of the Buddha. The "supreme" refers to the three vajras. "Accomplishment" refers to the sādhana. "The expanse of space" is the Space-Vajra; "expanse" (dhātu) means that which holds, which is the variegated vajra (viśvavajra).
Therein, first are the Buddhas Akṣobhya, Ratnaketu, Amitāyus, and Amoghasiddhi. These very ones are also called Vajrasattva, Ākāśa, Lokeśvara, Vajrotpala, Vajra, Ratna, Dharma, and Samaya. The maṇḍala of these is the sun. The Vajradhara who teaches their meditative absorptions (samādhi) is also taught as Akṣobhya and the others. The "three vajras" are the body and so forth.
Samaya is the intention; by contemplating the supreme mantra, one becomes equal to the three vajras, Akṣobhya and the others. The specific teaching on that is the single verse beginning with "Akṣobhya." "Supreme speech and mind" refers to the excellence of speech and mind. "Akṣobhya-vajra" refers to the vajra body of Akṣobhya and so forth, and one possesses that. The samaya of Akṣobhya is authentic wisdom. "Body" refers to the three bodies. Their "manifest enlightenment" is the cause for attaining them; thus it is so called. "Glorious" refers to the Ratnaketu; "light" is beauty. "Enlightenment" refers to all the phenomena of the buddhas of the three times. Their "selflessness" is the emptiness of specific and general characteristics. "Wisdom" is the wisdom of equality; its "secret place" is the condensed secret of the Tathāgatas. The samaya of the jewel is the wisdom of equality. "Enjoyment" refers to the three bodies; the cause for attaining them is thus so called. "Mahāyāna" is unsurpassed enlightenment. "Path" is the path for traversing to that, from which it arises. From what? From the teaching of the authentic Dharma. The "qualities of Amitābha" are insight, compassion, and so forth. "Vajra" refers to the three bodies; its "light" is the excellence of power, and the cause for attaining that is thus so called.
Regarding the term utpala, it is so called because it abides by focusing on its location. "Glorious" (śrīmat) refers to the emanation of those very [deities]. "Ocean of wisdom" (jñānasāgara) refers to its nature being infinite wisdom. "The source of the welfare of all sentient beings" means that those emanations perform the benefit of beings. "The samaya of the unerring" refers to the knowledge of all things. Their "arising" means that from those light rays, the supreme wisdom arises; that from which the welfare of the assembly of sentient beings emerges is what is thus described. The maṇḍala of Vairocana is the form of the moon. The oṃ of the three bodies is the source of the three bodies. "Wisdom, perfect awakening" means that everything is realized as mere wisdom. "Accomplishing the indivisibility of the three bodies" is because body and speech are also the manifestations of wisdom itself. Body and speech are the objects of focus, for the sake of thorough knowledge. Their "manifest awakening" is thorough knowledge; that which acts as the cause of that is what is thus described. This is the siddhi equal to the Buddhas. With reference to the siddhi of the superknowledges (abhijñā), it is said: "In the secluded place," and so forth. "River" refers to the flowing and surging of waters. "Wisdom-vajra" refers to Vairocana. By the word "and so forth," the superknowledges of Ratnasambhava, Amitāyus, and Amoghasiddhi are also included.
The commencement is to be undertaken by means of this application of the five superknowledges (pañcābhijñā). Regarding the phrase "in the locations," these are the eyes, ears, nose, tongue, and head. "Of the supreme Buddhas" means the first; one should meditate on the signs arising from the seeds of the Buddhas being contained within. "The great vajra" refers to the signs of the Tathāgatas. Their "samaya" is connected to the mantra; having arisen from the mantra, they are marked within the mantra. Therein, the "vajra" is stable meditative absorption (samādhi); that which is known through superknowledge is so called. "The five superknowledges" refers to Akṣobhya. "Vajra superknowledge" refers to Vairocana. Likewise, it applies to Ratnasambhava and the others. This is the siddhi of superknowledge. Regarding the "wheel," one should create a celestial palace (vimāna) arising from the syllable bhrūṃ for oneself. For others, it is said to be a white eight-spoked wheel arising from the syllable oṃ. "The entry of the Buddhas" occurs through emanation and reabsorption. This is the siddhi equal to the abode of the Buddhas. Regarding the phrase "abiding in the center of the Buddha maṇḍala," this refers to the Buddha maṇḍala situated upon a variegated lotus and a variegated vajra contained within the source of phenomena (dharmodaya). "Abiding in the center of the moon's form" is arranged according to how it appears; one should place Vairocana within one's own body.
This means that from the syllable OṂ, one should meditate on oneself as Vairocana. Regarding the phrase "meditate on consciousness in the mantra": at the heart, upon the moon and the self-mantra, one should stabilize the bindu and meditate on consciousness—that is, the precious, subtle bindu of the mind. This is the meaning. As long as one remains stable in the bindu, that very stability is cessation. That which has become stable is the vajra; "becoming" refers to the yogi’s mind attaining that state. Such a yogi becomes a wish-fulfilling jewel, because they emanate and reabsorb the buddhas exactly as desired. "Glorious" means that through the power of meditative concentration (samādhi), one attains the excellence of the [buddha] bodies and so forth. "The supreme of all buddhas" is Vajrasattva. "Holding that" means entering into that state. The same should be applied to the others as well. The maṇḍalas of Akṣobhya and Amitābha are the sun. Regarding the phrase "the mind has become the bindu": this is a specific type of bindu, because it is said that "becoming, aspects, and specific types are for the sake of differentiation." Where is it placed? In the mantra-bindu, as before. "Samaya" refers to meditative concentration. The supreme of those is the guru of gurus. "Meditating on the three indivisible vajras..." [is the practice].
Regarding the phrase "in that very state," it is because when the mind has become stable, body and speech are also not perceived. "The wisdom of the samaya of cessation" refers to focusing on cessation through calm abiding and special insight. "Buddha" refers to the Vajra Holder. "Siddhi" (accomplishment) is similar to that. It is the siddhi of the Vajra of Cessation. "Clarity" is Vairocana. His maṇḍala is the seat. "If one contemplates, that remains eternally" means that "contemplation" is yoga; the meaning is the drop of the wisdom of the equality of the three vajras. If one asks where that is contemplated: the mantra at the heart is the drop. "Abiding" means that the mind of that yogi remains stable. "The contemplation of the three vajras" means together with the three vajras. Its samaya is wisdom, which is calm abiding and special insight. Regarding the result, which is taught in the passage beginning with "body" and so forth: "reciting" means generating faith for the sake of the wisdom of hearing. "Or even the mind" refers to the certainty of the wisdom arising from one's own reflection. "That too becomes like a vajra" means becoming like Vajrasattva, because the deities perform offerings, protection, and so forth. The word "also" (kyang) means that for those who have made the mind stable through meditation, their body, speech, and mind will become equal to that. This is the siddhi of the Vajra Contemplation.
All the Tathāgatas are the six universal monarchs. The suchness of the mantra-samaya of these is the jewel of the mind of the three subtle secrets abiding in the mantra. That itself is the supreme vidyā-puruṣa, because knowledge (vidyā) is the nature of the four vidyā-mothers, and "person" (puruṣa) is because the three secrets are gathered therein. Thus, the suchness of the mantra-samaya of all the Tathāgatas is the supreme vidyā-puruṣa. The chapter that elucidates this is so named. This is the eleventh chapter from the Guhyasamāja-ṭīkā: The Flower in the Hand.
The "practice of the third method for supreme siddhi" is the subject matter of this chapter. The minor siddhis along with their branches are its samaya, while the remainder is the clear realization (abhisamaya). The practice of the minor siddhis consists of the mudrās of the deities in the form of body, speech, and mind. If the practitioner perceives these as suchness, they will be accomplished; therefore, in order to distinguish this in the context of the first verse that elucidates it, the words "Then" and so forth are spoken. "Then" refers to what has just passed. "Teacher" is because he teaches those very mudrās through his speech. "Vajradhara" is a name endowed with meaning. "Generator" is because he generates those very [mudrās] from the cause of the practitioner. "Supreme wisdom" is the knowledge of the suchness of those generated ones.
The accomplishment of that is its perfection, which is done by the very first verse. Regarding the phrase "the reality of the samaya of the three vajras," the "three vajras" are those very mudrās. Their "samaya" is the realization of them as being of one taste, because that reality is itself authentic wisdom (jñāna). To make that clear is what is called "the Vajra Speech." "Speech" refers to the verses that are about to be explained. That itself is the "vajra," because, possessing the authentic meaning, it is indivisible just like a vajra. "Spoke" means he uttered it.
What is that Vajra Speech? Regarding the phrase "equal to space," "these" refers to the path characterized by the Mahāmudrā and so forth, which are about to be explained. For example, just as the appearances of the music that delights and Lakṣmī and so forth are appearances that are without any basis in reality, so too this path of appearing as the [Buddha] bodies and so forth is a music for the practitioner because it is similar in nature to that music.
These are also the thorough meditation on the purity of the nature of phenomena. By way of their own co-emergent mode, they demonstrate and indicate emptiness (śūnyatā). Thus, they are the "nature" (prakṛti), and because there is no conceptualization of duality, they are also "pure" (viśuddha); therefore, they are "naturally pure." Since they are such and are the path itself, they are "phenomena" (dharma); thus, they are naturally pure.
This is the meaning of the "pure mundane path." The two lines concerning "pure" and "mundane knowledge" are taught in sequence: they are "non-conceptual" because the essence of the [Buddha] bodies and so forth is free from conceptualization; they are also "essence" because they possess the nature of appearing inseparable from the very essence of the bodies and so forth. Because the appearances of the bodies and so forth are false, they appear as non-existent just as they appear; thus, they are "space-like." Because they are the very realization of reality, they are also "samaya." Therefore, they are the "space-like samaya." Their "entity" is their nature; thus, they are the "actual space-like samaya." One should thoroughly meditate upon and establish those entities of such a nature. This pure mundane path also means having the nature of non-conceptual essence and the nature of the space-like samaya. The practitioner generates the body and so forth of their own deity, and having cultivated conviction in that appearance—which is mere mind, non-existent just as it appears, space-like, and ultimate—they will achieve accomplishment by meditating in that way for a long time; it is not a case of being utterly deluded regarding the ultimate. In this chapter, some accomplishments are taught as being previously non-existent, while others supplement what was taught in the eleventh [chapter].
Regarding that, the field of accomplishments is described as "the great hermitage" and so forth. "Adorned" and "solitary" are synonymous terms, as they are connected to the mountains. In the context of the location, the plural form is used. Regarding the syllable Māṃ and so forth, the practice of accomplishing the Mañjuvajra pill is taught. Because it is attached to the bliss of the condensed objects of knowledge, it is "Gentle" (Mañju); and because it is the condensed consciousness, it is "Vajra" (Vajra); thus it is Māṃ.
"Upon the vajra of body, speech, and mind" means to intensely meditate on Mañjuvajra within one's own body and so forth. This involves the meditation on the body and so forth through the seed syllable, the completion of the form, and the arrangement of the letters, which are the awakening of emptiness. In this context, the seed syllable is the letter Māṃ. "From body, speech, and mind" means from that very syllable Māṃ. "Emanation" refers to the five-colored light rays. "The nature of accomplishment" means that through this yoga, the pill is accomplished.
"The samaya of Mañjuvajra that renders invisible" is the samādhi of the supreme samaya of Mañjuvajra. By means of that, invisibility is achieved. To supplement what is incomplete, the words "Vajra" and so forth are spoken. Because they are purified by the syllables Āḥ, Oṃ, Hūṃ, and so forth, these possess the emergence from the three indivisible vajras. Having made the pill from the excrement and so forth as previously explained, and having made it endowed with the three metals:
[The text continues with the ritual instructions for the accomplishment of the pill.]
Having wrapped it, one should place it therein. Where? In the mouth, that is, in one’s own mouth or in the lotus of the consort. "The mind of all the Buddhas" refers to the meaning of Mañjuvajra. Regarding the quantity of the three metals, it is one hundred and twenty-five rati. There are two types of oral instructions for dividing their portions. Some say: "For the wrapping of the pill, the colors are excellent; the moon, the sun, and the māṣa are three, four, and the measure of the Vedas in rati; the sages, the three, and the arrows are increased in sequence." Others say: "For the wrapping of the pill, gold and silver are the sun; the māṣa, fire, time, and arrows; the rati is increased in sequence by ten, half, and three and a half, and seven."
The oral instruction shall be explained: Abiding in the samaya vows, having purified oneself and partaken of horse meat, the four arising from one’s own awareness and the "excellent meat" are the five samaya. Having taken these and purified them, one should make a pill the size of a caṇaka seed or a kulattha seed. Then, having fashioned gold, silver, and copper into leaves according to the stated measurements, they should be wrapped in sequence. Having ascertained the five samaya as the five primordial wisdoms, beginning from the first day of the waxing moon, one should perform outer and inner offerings to all the Buddhas in four sessions. Then, having placed that pill in one’s own mouth or in the lotus of the consort, one should cover it with the left hand or with the vajra.
In the center of a perfectly drawn maṇḍala of Mañjuvajra, one should sit with the mental yoga of Mañjuvajra. Likewise, having meditated upon the center of a pill generated from the syllable māṃ of that Blessed One, one should recite the syllable māṃ and visualize smoke billowing from the pill; first, it will become warm, and then it will emit smoke. Thereafter, one will achieve the mastery of invisibility, endowed with the complexion, form, radiance, and power as described. This siddhi will be attained in seven days, half a month, one month, or one and a half months; others say it is within half a month. In both cases, it is achieved through the yoga of the four sessions, for it is said in the eighteenth chapter: "Whoever practices the vajra of the four sessions achieves various inferior siddhis, such as invisibility and so forth." Some maintain that the practice should be performed on the full moon day, throughout the entire day and night, beginning from sunset until the break of dawn. Similarly, this should be applied as appropriate to the lower sādhanas. Regarding other forms of siddhi, such as the Body-Vajra and so forth, it is said: "The wheel," and so on. "The wheel" refers to that which contains the essence of the mantra. One's own mantra is the syllable oṃ. "The abode where all Buddhas reside" means that from that very [mantra], the family of the Tathāgatas is emanated.
Because of the condensation and because of that mantra having become of one taste, one meditates on oneself in the form of Vairocana at the hub of the wheel. The samaya of the wheel is the equality of the Tathāgata family; it is the meditative concentration (samādhi) that focuses upon that. Likewise, one should view the Vajra and Lotus families in the same way. The Great Vajra is Akṣobhya. All phenomena are Amitābha. "He establishes" refers to as many sentient beings as there are. Where? In the supreme maṇḍala of the Buddha-Vajra, that is, in the maṇḍalas of body, mind, and speech, for the sake of attaining the Mahāyāna. "Pure self" means one who possesses the wisdom completely purified by this very siddhi. Regarding the common result of these three practices, it is said, "possessing the five wisdoms," and so forth; the meaning is as before. "He honors the three secrets" means he pleases the body, speech, and mind. Regarding the siddhi of the Lord of Vidyādharas from the practice of forging wheels and so forth upon leaves of the aśvattha tree and so on, it is said, "rays of light," and so forth. "Five rays of light" means that each one emanates its own family. "Similar in color" means that by means of the mantra of the condensed family of one taste, one generates [the deities] as Vairocana and so forth.
"By one's own mantra" means by the mantra of the lord; the meaning is that it generates that [deity] and possesses its essence. "Sword" refers to the emblem of the lord of the family. "Held in the hand" means that the sixth emblem is held in the hand. Because he is both the three vajras and a vidyādhara, he becomes the "Vidhyādhara of the Three Vajras." He is the supreme among those who are non-abiding and those to be grasped, up to Brahmā. "Whichever" refers to the various siddhis, namely those for one's own benefit and the benefit of others. "Holder of the vajra of body, speech, and mind" refers to Vajradhara. Regarding the phrase "bestows such siddhis," the word "to him" is the ellipsis. "From the vajra mind" means from the meditative absorption (samādhi) of that momentary state. The "supreme of all emblems" is the supreme of all swords; it is the meditative absorption focused upon that.
The oral instruction here is as follows: In the center of the practice maṇḍala, place a wheel made of sharp iron, gold, or silver upon an aśvattha leaf. Having generated it from the syllable OṂ together with blazing light, one should meditate for seven days, or half a month or one month, or one and a half months, or for as long as it continues to blaze, until it becomes ablaze. Then, while reciting the vidyā-mantra of one's own family, one should take it up. When it becomes intensely ablaze, one should suppress it using the ritual of the maṇḍala of Maheśvara and turn it back.
Likewise, from the syllable HŪṂ comes a vajra of the nature of the three metals. From the syllable SVĀ comes a jewel of the nature of emerald or gold. From the syllable ĀḤ comes an eight-petalled lotus of the nature of white or red sandalwood, or of the nature of copper. From the syllable HĀ comes a sword of the nature of sharp steel or other iron, just as before. The jewel and the lotus are to be taken by means of the vidyā of Pāṇḍaravāsinī. Just as the siddhi of the Mañjuvajra pill was taught, so it is for the Body Vajra and the others as well. Regarding the specific distinctions, it is taught with the words "OṂ..." and so forth. The Bodhisattva of the nature of awakening is the Body Vajra. "Becoming like its light" means becoming equal in form and power. "Like the light of the rising sun" means having a color similar to the hue of gold. The wisdom of awakening is the Speech Vajra. The body of vajra nature is the Mind Vajra. For the sake of accomplishing the signs in the hand, the siddhi of the Vidyādhara is taught with the words "The expanse of space is luminous..." and so forth. Here, the "expanse of space" refers to the source of phenomena, the crossed vajra, and the lotus. "Luminous in that place" and so forth refers to the maṇḍalas of the moon and sun as is appropriate. "Vividly meditate" means by means of the four vajras. "A wheel in the hand" refers to one that is either forged or unforged.
The wheel that has the essence of the syllable Oṃ, generated from the syllable Oṃ, is the one for which it is said, "One should thoroughly accomplish this supreme wisdom." This refers to the accomplishment of the wheel. Having meditated on the family of the great wheel, the meaning is the application of whichever deity belongs to one's own [family] within the family of the Tathāgata. Regarding the phrase, "By means of the wisdom vajras, one thoroughly joins with the supreme body of the Buddha," this means that the very mantra which is the emanation, withdrawal, and unification of one's own family is the wisdom vajra; one should meditate on the wheel of the Buddha's body generated by that at the hub. One should view the accomplishments of the vajra and so forth in the same way. Regarding the phrase "the three-pronged [trident]" and so on: the three-pronged [trident] is that of Mahābala. The wisdom hook is that of Takkirāja. The word "and so forth" includes the noose and the rest. "By means of the distinction of the vajra" refers to the distinction of the family; it is for the sake of accomplishing the three-pronged [trident] and so forth, which have the essence of the various lords of the families of one's own deity's yoga, just as before. Regarding the phrase, "By means of the accomplishment of body, speech, and mind," "mind" refers to the sign; "speech" refers to the mantra; and "body" refers to the Buddha's body arising from that. Regarding the phrase, "the vajra of the siddhi of the great samaya," the "great samaya" refers to the signs, and the "vajra" is the samādhi that has the meaning of the siddhi of those signs. It is called that because it teaches that very thing.
The "vajra hook" refers to the hooks of the body and so forth. Its accomplishment—the purpose of summoning the Buddhas and others—is taught in the passage beginning with "at the crossroads of the path" and so on. "By the distinction" means by the excellence or the ultimate of the vajra. "By the three unions of the Vajra-holders" refers to Vajrasattva. This is because he possesses the mantras at the three locations of body, speech, and mind, and because he has the form of a person arisen from mantra. "The person of the three unions of mantra" is the composition of such a being. Regarding the "hook," one should visualize in the hand a hook marked with a vajra—either forged or unforgeable—arisen from the syllable HŪṂ and having the syllable HŪṂ as its essence. How so? The passage beginning with "body" and so on is taught: from that very HŪṂ, the vajra body, speech, and mind of the Buddhas are emanated; having ascertained that they are merely body, speech, and wisdom, they are then absorbed back into the syllable HŪṂ. Since they possess the intellect of wisdom alone, they are "those with the intellect of Buddha-wisdom." Because they are the body, speech, and mind of those [Buddhas], it is so called. Regarding "of the wind" and so on: having summoned the Buddhas, Vajradharas, and others who abide in the wind mandala by means of the accomplished hook, one should engage them in one's own commands. This is the supreme summoning of the Buddhas. Likewise, the "mass" should be summoned.
The phrase "and so forth" applies to other [mantras] as well. Regarding the expression "the arising of the samaya" and so on: "samaya" refers to women. "Arising" means they exist throughout the ten directions. "Vajra hook" or the syllable HŪṂ is the expanse of space, which is Vajradhara. It is by means of this that the samayas and the vajras are summoned.
Regarding the phrase "Vairocana, the wheel of life" and so forth: this refers to a hook marked with a wheel. "Abiding in the victory" means that it is the "abiding in the victory" for the purpose of emanating and reabsorbing the Tathāgata family. It should be understood that the hook is used to summon the samayas.
Regarding the phrase "with the vajra, lotus, and so forth": the word "and" should be understood in this sense. For Akṣobhya, it is a hook marked with a vajra. For Amitābha, it is marked with a lotus. For Ratnasambhava and the others, it is marked with a jewel and so forth, because the word "and so forth" is mentioned.
The "three realms" are ignorance, hatred, and desire; the "samaya" of these is the summoning of the Buddhas, Vajradhara, and the rest. Since the deity yoga of the wheel-hook and so forth has not been taught, it is said: "possessing the supreme aspects" and so on. "Buddhas" refers to Vairocana and the others. "And so forth" refers to the wheel-hook and the rest. "Such as these" means they will be held. "That" refers to the yogi. "Words" refers to the mere syllables; by means of those very syllables, the activities of summoning and so forth will be performed.
The "Vajra Body" refers to the body of one’s own deity. The "application of the Vajra Tongue" is the meditation on the Vajra of Speech within the moon situated inside the tongue. "Having meditated" means having perfected the yoga, either by seeing the perfection as if it were directly perceived or by seeing the light rays. The "Vajra Speech" is the speech of Amoghasiddhi; whatever is spoken by that tongue will come to pass exactly as it was said. Since the accomplishment of the aforementioned siddhis is preceded by secret offerings, the text says "the three secrets" and so forth. The "three secrets" are the Vajra Holder. His "samaya" is the authentic reasoning. Whatever offering is made by that is the "supreme," meaning it is the primary one. "By offering" means by the offering to all the Buddhas. "Having offered" means having honored them. Honoring the Buddhas is precisely what constitutes that honor. "Excellent accomplishment" refers to the attainment of siddhis. "Siddhis" refers to the branches of accomplishment. The "essence" is the principal. "The condensed secret" refers to the summary of the secret of offering. The "great secret" is the secret of all offerings. The "samaya" of these is the summary. It is so called because it teaches that. For those engaged in accomplishment, the reliance on different samayas according to the divisions of siddhis is taught by the passage beginning with "great meat" and so forth.
"Great meat and so forth are the supreme samaya"—this is a condensed expression. Likewise, "horse meat" is also that, and since it is also the samaya, it is a compound expression. Regarding the statement, "All accomplishments will be achieved," in that context, that very thing is the samaya of the accomplishment of speech, or it is also the accomplishment of the three vajras. Regarding the passage, "Even if all meats are not present," and so forth, the three types of "not finding" are: not finding [the meat], finding what is not the dharma, and the consequence of incurring a fault regarding the teaching. At that time, one should mentally visualize all of them, but not actually [consume them]. One should not do this with ordinary pride either, because it would be fruitless or because it would result in the consequences of the lower realms. Therefore, it is said, "The specific yoga called the vajra application," and so forth. The "vajra application" is the yoga blessed by the five wisdoms. "If one does this" refers to what is to be explained. In that regard, "endowed with all supreme aspects" refers to the root yoga of one's own deity. "The body, speech, and mind are the vajra-holder" refers to being blessed by the three, such as the body and so forth. "The wisdom samaya at the heart" refers to being perfectly endowed with the wisdom-being (jñānasattva), because of their perfect union. This is the fourth blessing. The "supreme vajra" is the lord of one's own family; one holds that.
This is the fifth blessing. The phrase "one should meditate at the end of the verse" is the remainder. If one asks, "What results from the statement 'all buddhas grant their blessing'?" it is said, "all buddhas will be pleased." The phrase "the supreme mode of samaya" refers to the samaya that has the sense of enjoyment; it is a meditative absorption (samādhi). "By the supreme samaya" means at the very beginning of that enjoyment. Alternatively, because this possesses the supreme samaya, it is the "supreme samaya"; the meaning is that by means of that, one becomes devoted to the samaya. "The wisdom-vajra of all samayas" refers to the enjoyment performed by the assembly of all tathāgatas; the meditative absorption that has that as its object is so called. Regarding that, in order to purify the tongue, the words "the tongue" and so forth are spoken. The samaya of the tongue is to become of a single taste. The "supreme vajra" is the vajra-fence emanated from the subtle white vajra produced from the syllable HŪṂ; the meaning is that one should meditate on that very syllable HŪṂ, which is the nature of the vajra-holder, as being contained within the hub. Regarding the purification of substances and so forth, the words "of the five nectars" and so forth are spoken; the meaning is that by that very application of the five nectars, the five powers are also [attained]. To demonstrate that very point, the words "ĀḤ and" and so forth are spoken. The lotus produced from the syllable ĀḤ is the syllable ĀḤ. In that regard, the samaya marked by the syllable OṂ is the samaya of ĀḤ and OṂ.
From that, the supreme vajra method arising from the syllable HŪṂ is the sublime means of purification. "This" refers to blazing, burning, illuminating, viewing as form, absorbing the nectar, and the blessing by the five wisdoms and the three syllables. Regarding the "samayas," the garland of nectar from the vajras of the wisdom light rays is the "Vajra Samaya Nectar Garland"; because one focuses upon that, it is the meditative absorption (samādhi) endowed with it. In order to demonstrate the distinctions in the power of minor accomplishments and the distinctions between the accomplishments of the three vajras and the single vajra, the passage beginning with "Vajra" was spoken. The three vajra samayas are taught in the eleventh chapter as being equal to the Buddhas. That itself is the supreme accomplishment, because it is the very essence of the minor accomplishments. In that regard, one becomes the possessor of the three vajra bodies; the meaning is that one will attain the three vajras. "One becomes an ocean of wish-fulfilling jewels for all the Buddhas" means that because all these Buddhas are emanated according to one's wishes, it is a wish-fulfilling jewel, and because they are gathered according to one's wishes, it is also an ocean. "Everywhere" means in all respects. "The vajra nature" means possessing the nature of the three vajras. "Illuminating" refers to the light rays and—
This is because those who act for the benefit of sentient beings cause [the world] to appear. Regarding the phrase "the supreme accomplishment of the wheel samaya," the word "supreme" (mchog) has the sense of "and so forth" (sogs pa); thus, it means "the accomplishment of the wheel samaya and so forth." The meaning is that when the equality of the wheel, the vajra, and the lotus is accomplished. "Similar to the bodies of the Buddhas" means that one attains equality with the bodies of Vairocana and the others, respectively. "In all the ten directions, as numerous as the sands of the river Ganges" is a synonym for "all" and "various world systems." "Everywhere" refers to the ten directions. "Of the supreme samayas" refers to the supreme swords. "One becomes a chief of the vidyādharas" refers to the vidyādhara of the three vajras. The samaya is the accomplishment of the signs and the accomplishment of equality; the "supreme" of those is the collection. When all of these exist, it is by the power of the Vajra Body. If one asks what that is, it is as it was said: "The fruit illuminates a single thousandfold world system," and "By the power of the Vajra Body," which implies "seizing," and "From the supreme deity, do not use the woman." Here, "supreme deity" is the chief of the gods, and from that, the woman herself. When the accomplishment of the superknowledges exists, by their power, each verse spoken is the very abode of the three secrets, and one dwells within them.
This is the meaning of "having that nature." Regarding "possessing form" and so forth, it is as clear as an āmalaka fruit held in one's own hand. "In the fields" means in the various realms. "Proclaiming the sound" means expressing it as sound. "Hearing" refers to the superknowledges (abhijñā); specifically, through the supreme superknowledge of the divine ear, one hears as if a single sound were situated at the very root. Regarding "of whom" and so forth: in as many fields as there are grains of sand in the Ganges, one knows the characteristics of the body, speech, and mind of all sentient beings. "Mind" refers to the vajra-mind. "Supreme meditation" refers to the supreme superknowledge. "Eons" refers to the luminous periods. Those things that arise while remaining in saṃsāra—namely, the destruction, the abiding, and the formation of the world—are remembered just as they were three days ago. This is the samaya of the recollection of former abodes; it is the superknowledge of recollecting former lives. "Clouds of Buddhas" refers to those who abide in each and every pore or who are emanated. By the word "and so forth," one includes clouds of bodhisattvas and others. "Possessing the supreme vajra-miracles" means possessing vajra-miraculous powers. "Filling" means pervading space. "Samaya-superknowledge" refers to vajra-superknowledge. It is so called because it demonstrates that very thing. To show that if the siddhi of superknowledge exists, even a single vajra is attained, it says:
Regarding the passage beginning with "The superknowledges of the buddhas" and so forth: if that purpose of the superknowledges of the buddhas is perfectly accomplished by that method, then, having already taught the activities of inferior siddhis, the samayas, and the powers, the section beginning with "approach" (sevā) teaches what is to be done at that time, specifically during the time of approach. "Application" (yoga) refers to the application of the four vajras; knowing that, one should practice it, and during the time of accomplishment (sādhana), one should likewise abide in that very application and practice the supplication through two verses for each of the causes—the characteristics of the consecration of the Vajra Body and so forth—during the "near-accomplishment" (upasādhana). Then, if one performs daily during the intervals between sessions whatever activities have been taught, such as the emission of light rays by the buddhas, they will be accomplished within half a month. Because one acts in equality with that through this, it is called "samaya." Because the activity arises through this, it is called "arising." The term "great accomplishment" (mahāsādhana) is also connected with the term "samaya." To show the characteristics of the four methods for supreme siddhi, the passage beginning with "approach" was spoken. "The excellent application of the samādhi of approach" means the application of all the ultimate samādhis without exception; this is the meaning of the "six branches of application." That is the approach. If one asks how that is to be done, it is said: "One should meditate on supreme enlightenment."
Through the sequence of individual withdrawal and so forth, one should meditate on that supreme awakening, which is like a moon or a sun, within a tiny jewel produced from the gathering of diverse appearances into wisdom. This very "near-attainment" is the supreme accomplishment, the method of attainment. In that regard, one should analyze the vajra sense bases. The "vajra" is the bodhicitta. Its "sense bases" are the analysis of the focal points of that awakening. Here, the body of a universal monarch accomplished through the three focal points is the coarse awakening. The analysis of that coarse awakening is the verse. The form of the sun and moon within the subtle sign produced from emanation and withdrawal is the subtle awakening. The analysis of that is the supremely subtle mantra abiding therein. Thus, there are two types of analysis of awakening; this is the meaning of the term "its characteristics." Regarding the phrase "it is taught to be the exhortation for accomplishment," "exhortation" means one should generate one's own deity. "It is taught" refers to the instruction on attaining manifest awakening in the great outer maṇḍala after being empowered in the maṇḍala of the great samaya; having done that is the meaning of "the characteristics of accomplishment." To explain the exhortation, the words "mantra" and so forth are mentioned. The "lord of mantra" is one's own deity, because one generates them in the center of the maṇḍala as the nature of the dharmakāya. Their meditation is generated through the sequence of the mode of great passion and so forth.
Having blessed the eyes, the body, and so forth, and conferred empowerment upon the crown of the head, one should contemplate the ascetic conduct and vows. Regarding the phrase "when performing the great accomplishment" and so on: "Vajra" refers to the three secrets, which is the meaning of "those of the maṇḍala." Because of union with that, one is "Vajrin"; thus, one's own mantra is itself the Vajrin. One should visualize the form of the Vajrin of one's own mantra and then visualize the form of the Wisdom Vajrin. Wisdom itself is the Vajrin; the meaning is that the samaya maṇḍala and the wisdom maṇḍala, along with their lords, should be made non-dual. One should meditate on the lord of the crown who has been made non-dual with those very [deities]. By visualizing one's respective lord as the crown according to the ritual procedure, the yogi will achieve accomplishment when performing the great accomplishment. Such a yoga characterized in this way is the meaning of "great accomplishment."
Here is the verse:
The five Victors emanated from the Victor
Are logically absorbed into that which emanates them.
That the emanated ones from the Buddha family
Are the Victors is established in the first chapter itself.
How the Victors abide in their respective places
Is established in the first chapter itself.
Whichever one comes to abide in the center,
In that place is the Lord of Mind.
By this [passage] beginning with "approach" (sevā), the supreme approach is explained. "All" means the various [deities]. "Always" means at all times, even during the six branches [of yoga].
The nectar of primordial wisdom (jñāna-amṛta) arises from the manifold; it is by means of that very [manifold] that one should perform the service (sevā). In that regard, at the time of withdrawal (pratyāhāra), primordial wisdom refers to the buddhas and nectar refers to the moons. At the time of meditative concentration (dhyāna), primordial wisdom refers to the vajras and nectar refers to the bliss of the consorts; these become of one taste. At the time of vital energy and exertion (prāṇāyāma), the precious being who experiences the bliss of the buddhas of the three times is the nectar of primordial wisdom. At the time of retention (dhāraṇā), that very precious mind is made to abide. At the time of recollection (anusmṛti), it is made to be of the nature of that manifold through the application of emanation. At the time of meditative absorption (samādhi), that very [manifold] is gathered within the subtle jewel. "This" refers to the manifold. "All mantras" refers to all the deities of mantra. "Mantras" refers to the family mantras, such as the praṇava and so forth, and jinajik and so forth. Their meaning is the six branches, such as withdrawal and the rest. "Accomplishment" (sādhana) is the generation of those. Regarding "in a great wilderness" and so forth, the locations for the lower accomplishments have already been explained. The locations for the supreme accomplishment are of four types: great wildernesses, great solitudes, great lakeshores, and mountain clefts and riverbanks. In those locations, the supreme accomplishment will be permanently attained. Here, it is called "accomplishment" because one accomplishes [the goal] therein.
Great accomplishment (mahāsādhana) is the accomplishment of the supreme siddhi. Because that very [accomplishment] is unchanging, it is "vajra," and the one who teaches it is also called by that name. Regarding the recitation for the lower siddhis, it is said: "Alternatively," and so forth. "Firm in ascetic conduct" means equal to the samaya.
"First is the awakening of emptiness,
Second is the gathering of the seed-syllable,
Third is the perfection of the form,
Fourth is the placement of the syllables."
These are the four vajras. The phrase "the three vajras" and so forth teaches that very same meaning; the culmination of the perfection of the form is the three vajras. The "suchness of mantra" is the placement of the mantra syllables that clarify suchness; "at the heart, the head, the throat, and the heart" is a collective compound (dvandva) to be analyzed. If one meditates on one's own deity through this ritual during the time of approach (sevā), one will attain the siddhi at the time of accomplishment. The accomplishment of the supreme siddhi will be taught extensively at the beginning of the fifteenth chapter. Here, a brief explanation will be given: "At the four times," and so forth, refers to the application of the ritual. "The wise one" refers to seeing with the view that fills the assembly of families. "The five places" refers to the head, heart, navel, lotus, and feet of the consort of the family. Regarding "the syllable Oṃ of the wisdom-vajra," the wisdom-vajra is the vajra purified by HŪṂ. OṂ is the supreme mantra, and by it, [the body] is purified.
"Having meditated" means entering into the lotus. Regarding the phrase "the vow should be entered," the "vow" is the supreme bliss; it is the meditation on the radiation of great bliss. "Entering" that is to thoroughly enter it, such that nothing else is perceived. If one asks what occurs therein, it is said: "In seven days," and so forth. "Vajra" is great bliss. Its "samaya" is the radiation. "Siddhi" is the supreme siddhi born from that. "Swiftly" means it will be attained quickly. The specific number of days is from seven days up to one and a half months. "Thoroughly incited" means to be moved. "Explained in detail" refers to the supreme siddhi. If one asks how many [siddhis] there are for the inferior siddhi, it says "the supreme secret," and so forth. The "supreme secret" refers to the body, speech, and mind of the bodhisattvas. "Arising from that" is the meaning of the "inferior siddhi." It is said, "accomplished in half a month," which means that the body, speech, and mind will undoubtedly be accomplished in half a month. Regarding the explanation of the practice for the inferior siddhi, in the passage beginning with "In that," "in that" refers to the cause of the inferior siddhi. "This" refers to the two verses that follow. "Near-accomplishment" (upāsādhana) is the blessing as the Vajra Body. "Accomplishment" (sādhana) is as the Vajra Speech. "Great accomplishment" (mahāsādhana) is as the Vajra Mind.
Their "vow" (saṃvara) is the act of making a universal supplication; because the object of that [supplication] is to be expressed here, it is so called. By means of these, one should abide in one's own application during the periods of each day through the four vajras. For the siddhi of a single vajra, one should summarize with two verses as appropriate; for the siddhi of the three vajras, one should perform the three summaries with three sets of two verses. It is taught that if one performs the activities in this way, they will be accomplished within half a month.
Because he holds the bodies of the buddhas, he is the "Buddha-Body Holder," which is the Body Vajra (kāyavajra). "Endowed with glory" refers to the application of the [buddha] families. "The indivisible reality of the three vajras" is so called because this is established as the common [nature]. "Abiding in the very blessing" refers to the excellence [of the state]. "The Body Vajra" refers to one's own Body Vajra. "The buddhas residing in the ten directions" refers to those who hold the bodies of the Body Vajra Holders; when the Body Vajra enters, they also enter. "Of that" refers to the practice. "Of that secret vajra" refers to that [practice]. "The mark of the body" means being characterized by the body; thus, the body together with its own Body Vajra has also entered. Here, the two verses constitute the vow, and the third verse is explained as its result. Following this, the other three verses should also be applied accordingly.
"Dharma" refers to the Vajra Speech. "The path of speech" refers to the locus of the speech of all buddhas. "Arising from the path of speech" means entering by means of one's own Vajra Speech and one's own various speeches. The "mind of all tathāgatas" is the Vajra Mind; because it holds that, it is the "Vajra Mind-holder Mind." "Arising from the three paths" refers to those in whom there is the arising and entering from the three paths of one's own Vajra Mind and the three paths of one's own Body, Speech, and Mind. Regarding the statement beginning with "Buddha" in order to definitively grant blessings, "deluded self" means not being mindful of the intent. "Shattering into pieces" means that just as it is impossible for them to be shattered into pieces, so too is it extremely difficult to transgress. Thus, even if there is the blessing of the three vajras, the equality of the single vajra is accomplished, while for the others it is by way of parts; because the vajra samayas are endowed with the fruit, the three are accomplished in equality, and thus the siddhi of the three vajras is attained. Regarding "Vajra application" and so forth, "vajra" refers to the Vajra Body and so on. The "application" is the supplication for the blessing by those [vajras], hence "Vajra Application." Their "samayas" are the intense devotion to the lesser siddhis.
The "Supreme Accomplishment" refers to the practice of the supreme siddhi, the samaya of vajra-union, which is the supreme siddhi itself. This is both the teaching and the chapter. This concludes the twelfth chapter from the Guhya-samāja-ṭīkā: The Flower in the Hand. The subject matter of this chapter is the "great accomplishment." Regarding that, the clear realization has two parts: vajra-repetition and the meditation on the knowledge-being (vidyāpuruṣa). The remaining topics are incidental.
Regarding the passage beginning with "Then," the term "the Blessed One" (bhagavān) need not be recited, as it is redundant in the verse. "Wisdom" (jñāna) is manifold. "Vajra" refers to the vajra of the body and so forth. The "supreme" of these is their collection, which is repeatedly emanated. "Holding" that means repeatedly withdrawing it; thus, it is the "holder of the supreme wisdom-vajra." "The wise one" (matimān) is one who possesses that very supreme wisdom along with vajra-repetition. "The benefit of all sentient beings" is for their sake. "Perfectly arisen for that purpose" means the assembly; it means "having performed the gathering." "The Teacher" is the instructor. Because he possesses the power to teach all that is authentic, he is the "Great Teacher." Because he is the very basis for the thorough application of all things and is the result itself, he is the "Sage" and the "Benefit of All." "Vajradhara" is the Vajra-holder. "Samaya" is the wisdom-vajra. Its "reality" (tattva) is the indivisibility of the three vajras. Because he makes that known, he is the "knower of that samaya-reality."
Regarding the phrase "having prostrated," it means having bowed. "Having made offerings" means by means of clouds of Rūpavajrā and the others. Because it is a single sound, it is the "Vajra," and because it is spoken from each of the faces, it is also the "Speech"; thus, it is the "Vajra Melody." This consists of the six verses that are about to be explained. "He spoke" means he uttered it. Regarding that, the praise of the recitation itself by the first [verse] begins with "Emaho" and so forth. "Emaho" means "how wonderful!" "Method," "reasoning," and "thorough knowledge" are synonyms. "How excellent is the way of the Buddhas" refers to the Dharmakāya, which is the nature of suchness and the utterly pure Vajra of Wisdom. That itself is the enlightenment of the Buddhas, and that itself is excellent because it is equal to space. The body, speech, and mind of all Buddhas, which pervade the entire realm of space, are the qualities of a Buddha; that itself is the Buddha, and that is the mantra. If one thoroughly knows that these are excellent because they arise from the Dharmakāya, then "how excellent is the way of the Buddhas," for they are emanated from the root mantra of the Vajra of Wisdom. "The supreme way of enlightenment" means that very enlightenment, which is the nature of the Dharmakāya, is supreme; thoroughly knowing it as the very nature of the supreme qualities of a Buddha is the "supreme way of enlightenment."
Furthermore, this is because the root mantra causes the wisdom-vajras emanated from the wisdom-vajra itself to become of one taste with it. Regarding the phrase "the peaceful way of phenomena" (dharmatā): the very nature of those buddha-phenomena is peace itself. To thoroughly know them as being merely one's own cognition, in the nature of that which is to be grasped, is the peaceful way of phenomena; this is because the essence of wisdom subsumes those three divisions. Regarding the phrase "the stable way of mantra": these are the mantras themselves. "Stable" refers to the essence itself, for even the cognition of those [mantras] does not exist. Since there is no grasper if there is nothing to be grasped, that thorough knowledge of the characteristic of being empty of both is the stability of the way of mantra; this is because they are ascertained in that way by the mantra of selfless awakening.
Vajra recitation is of two types: emanation from one and emanation from all. Having thus praised the first with a verse, in order to praise the second, it is said: "The phenomena that are unarisen," and so forth. The bodies, speech, and minds of the buddhas that pervade the entire expanse of space are the very phenomena of the buddhas; therefore, they are "phenomena." The arising of wisdom from those is the generation of certainty. "Thoroughly explained" means highly praised by all the buddhas. If one asks, "From what [is it explained]?"
From the unarisen, the three bodies themselves—which abide in the maṇḍala of the dharmakāya—appear as all-pervasive; it is not that something previously non-existent arises. Furthermore, through the three divisions of the root mantra, each of their respective families is emanated. If one asks from what [they arise], it is from the specific nature of the essence; the "specific" refers to the supreme mode of selflessness. Because these natures exist within these very entities, they are so designated. The arising of wisdom from those [emanations] occurs because the wisdom-vajras emanated from the wisdom-vajra itself by means of the mantra of hatred are made of one taste with them. Furthermore, if one asks from what [it arises], it is from non-conceptuality; since that which is to be conceptualized is conceptualization—the nature of the apprehended object—it is "from non-conceptuality" because that is absent. This is expressed as "this is my mind-only." Furthermore, it is because those wisdom-vajras are gathered by the mantra of delusion. Furthermore, if one asks from what [it arises], it is from the "authentic," meaning from the nature of non-erroneousness because it is an essence empty of duality. They are not even cognitions, because if there is no apprehended object, there is no apprehender. Furthermore, those gathered in that manner are so determined by the mantra of passion. Having thus praised the vajra recitation, in order to teach it to those disciples who wish to hear it:
The four verses of supplication addressed to the Blessed One begin with the words "Delightful" (manojña) and so forth. It is called "delightful" because through it one rejoices and correctly realizes the ultimate truth. The "mantras of all" refers to the mantras of delusion, attachment, the root [ignorance], and aversion. Their "collection" is that from which they are recited without interruption. "Possessing great wisdom" means possessing the four types of thorough knowledge. The "three bodies" (kāya) are the three divisions; that which possesses the maṇḍala of the indivisible vajra of wisdom is so called. "Vajra recitation" (vajrajāpa) is the emanation and reabsorption of the vajras, or of the vajras themselves. Regarding the result of the eon of vajra recitation, it is said: "The wisdom of the Buddha," and so forth. The suchness (tathatā) that is the indivisible nature of the three vajras—the body, speech, and mind of all the Tathāgatas—is one's own vajra of wisdom. To meditate upon that is "correct knowledge," which is the meaning of "vajra recitation." Regarding the proximate result, it is said: "Vajra recitation," and so forth. The "vajra union" (vajrayoga) is the unification of the vajras. If one asks, "How is it a union of a single vajra, given that emanation proceeds from one and reabsorption occurs into the three?" it is because emanation proceeds from that very [single vajra], because it is made of a single taste by that very [single vajra], and because reabsorption occurs through the divisions of that very [single vajra]. This is a supplication in order to demonstrate the meaning of the recitation of the four mantras common to all the deities.
Regarding the recitation of the meaning through the uncommon mantra, it is said: "The secret mantra," and so forth. The "families" are the five suchnesses, which are the buddhas. The "secret mantras" are the wrathful expressions and so forth. Their "characteristics of body, speech, and mind" refers to the perfect knowledge of the suchness of the body and so forth. "Spoke" means "teach." "Ocean of wisdom" refers to the aggregate of wisdom; by this, the retinue is described as being suitable vessels. The phrase "of body, speech, and mind," and so forth, describes the single path of vajra recitation. "Vajra" refers to the buddhas and bodhisattvas. "By their mantras and the mantras" means by means of those. "Thoroughly meditated upon" means perfect knowledge; the meaning is "by means of those uncommon recitations." "Wisdom" is unsurpassed enlightenment, and it is the attainment of that peerless state. "Then" refers to the period immediately following the request. If one asks why he teaches, it is as follows: "The wisdom of the space-vajra arises." "Space and vajra" is "space-vajra," which is the wheel of wisdom. Its "wisdom" is in the manner of the four mantras. Its "arising" is the root cause. That itself is the agent and the producer of the wisdom maṇḍala, because from it the collection of families is emanated. He is the "supreme lord of the ultimate" because he acts as the supreme lord of the ultimate.
The supreme holy ones are the assembly of the families, and their leader is the most excellent, because he gathers them into the maṇḍala of supreme wisdom. In that regard, the first explanation of the wisdom maṇḍala is called "the meaning of all mantras." This refers to the recitation of suchness, which is the thorough knowledge of the four wisdoms; it should be understood as being "arranged" for the purpose of repeated recitation. "Arranged" means being arrayed upon the moon at the heart of the wisdom-being (jñānasattva). If one asks how it is arranged: "the three divisions of the vajra" refers to the final state. The three divisions are the vajra body, speech, and mind; it is so called because it is the arrangement of the three sides that culminate in the vajra of wisdom. Regarding this very arrangement, it is said, "the three expressions," which is in reference to the "three" and the "vajra." If one asks what that is like: it is the characteristic of the indivisibility of the three vajras, which is the discernment of the characteristic of the wisdom that is inseparable from the three vajras. Some say that the very blessing of the crown, throat, and so forth by the vajra body and so on is indeed these three vajras; however, that is not true. This is because it is inappropriate to apply effort to words for what is already known, because the word "culmination" (anta) in "the culmination of the three divisions of the vajra" is not a term that expresses that [blessing], because it is inappropriate for it to be anything other than the heart of the wisdom maṇḍala, and because those in meditative equipoise are unable to simultaneously perform the radiation and reabsorption [of light].
Because the term "sides" is explicitly mentioned in the phrase "on the sides of all maṇḍalas," and because the consecration of the enjoyment maṇḍala, the body, and so forth is also taught separately in the eighteenth [chapter] as: "The application of the knowledge of whichever Vajradhara it may be, and likewise the self-consecration and so forth; these are called the four enjoyments." "Enough of this excessive elaboration" refers to the purpose of that statement. "It is also taught" refers to the extensive vajra recitation. "The three aspects" refers to the distinctness of body, speech, and mind. "Emanation" refers to the pervasive emanations. "On the sides" refers to the cardinal directions, because they are of the same class and because they are the final summary of those very [sides]. Because this [practice] possesses a mind equal to the three vajras of all buddhas, it is "like the mind of the three vajras," for one correctly perceives them as being mind-only. If one asks what the other three aspects are like, it says "of the buddhas" and so forth. "Having meditated" means having emanated them correctly. "Examining the supreme offering" means generating the supreme offering. If one asks who the agent is that emanates those three aspects and to whom they are offered, it says "if one acts with the wisdom vajra." If one asks with what offering substances one should offer, it says "of the buddhas" and so forth.
Regarding the term "Wisdom Vajra," it refers to the three modes of emanation from the Wisdom Vajra. Regarding the phrase "attaining supreme enlightenment," this is because the realization of all the Buddha-qualities through the thorough knowledge of selflessness is the defining characteristic of enlightenment.
Having thus explained the vajra recitation emanated from a single [source], in order to explain the vajra recitation emanated from all [sources], the text says "Alternatively," and so forth. Regarding the phrase "by the three types of divisions," this refers to the agent who acts through the three divisions of body, speech, and mind. If one asks how they are emanated from those, it is "individually," meaning that similar types are emanated from each one. The "examination of the supreme offering" is performed in that same manner by the Wisdom Vajra itself, because there is no harm [involved].
If one asks, "By which mantra is what emanated?" the text says "Body," and so forth. Body, speech, and mind are [emanated] by the root mantra. The meaning of "their selflessness" is by means of the mantra of Hatred. Regarding the phrase "the first two mantras are gathered," this should be understood from the remainder [of the text], for it is said in the eighteenth [chapter]:
"I, the essence of the various Buddhas and Vajras,
Gather [them] by means of the seed of wisdom.
The practitioner of the vow, through the seed of selfless enlightenment,
Grasps selflessness."
Thus it is said.
Regarding the phrase "having recited" and so forth: just as the first vision of the truths is the path of seeing, so too here, "having recited" means having first recited the four mantras. "Vajra" refers to the vajra of body, speech, mind, and wisdom. "Emanating" means the act of emanating itself and not the act of gathering, for it is intended that gathering is not possible without first having emanated. "Having completed" means having fully recited the four mantras; it means "when the last one is recited." "One should thoroughly gather" means one should perform the gathering itself and not the emanation. Otherwise, it would not be the "last" [mantra], because emanations must necessarily be gathered, and it would follow that the recitation is for the sake of that gathering. By implication, it is understood that for the remaining recitations, one should emanate after having gathered.
If one asks, "What is the meaning of the first mantras recited at the beginning?" it is: by means of the divisions and the mere wisdom of diversity, and by means of selflessness. If one asks, "What is the meaning of the later mantras recited afterwards?" it is: by means of the divisions themselves, the vajra of division itself, and the vajra of equality. "This is that" refers to this great wisdom of the recitation of Hevajra, which you delight in hearing. Because they possess the opening of the eyes of wisdom itself, which is unobscured, they are so called.
Having thus taught the extensive common vajra-repetition (vajrajapa) to be performed subsequently, the following passage beginning with "the vajra of body" (kāyavajra) is spoken in order to demonstrate the uncommon vajra-repetition to be performed once. As it is said in the eighteenth [chapter]:
"Having mentally visualized the essence of each [deity] at the heart, one should recite, emanate, and reabsorb by means of the distinctions of the secret mantra recitation."
Regarding this, "the essence of each" refers to the suchness (tathatā) of one's own body and so forth, exactly as they are. "Mentally visualized" means having definitively analyzed. "Mentally at the heart" means by means of the mind that has entered the heart; the meaning is "by means of meditative equipoise" (samāhita).
In that context, the body produced from the mantra of the [Buddha] family is the "body" (kāya). The sign (cihna) that has reached the heart of the wisdom-being (jñānasattva) is the "mind" (citta). The seed-syllable (bīja) that has entered within the sign is the "speech" (vāc). For the wrathful deities and so forth, the equanimity of the wrathful deities and so forth is the "mind." The mantras arising from that and the transformations of the body are, respectively, the "speech" and the "body." The collection of the bodies of the Buddhas condensed into equanimity is the "vajra of body." Its "manifest awakening" (abhisambodhi) is the actualization, which is the "body." The non-apprehension resulting from the analysis of existence and non-existence is the "mind."
If one asks what that is: it is the "Buddha-body" (buddhakāya), because it is internal and has the form of a wheel; this is the meaning of the "wheel of wisdom" (jñānacakra). If one asks how existence and non-existence are analyzed: [it is as follows].
Since these bodies are unarisen, they lack the intrinsic nature of a body; yet, because wisdom arises appearing as a body, they are not without entity either. That these are called the "wheel of wisdom" means that the syllable Oṃ, which is one's own speech entered into the wheel, reveals the meaning of the wheel as the body. The meaning of "the mind itself is the nature of emptiness because it is primordially unarisen" is as follows: thus, that which perfectly symbolizes the body, mind, and speech is explained as the recitation of the body, which is the meaning of the "recitation of Vairocana." The gathering of the speech of the Buddhas is the samaya of speech. Its manifest enlightenment is the body. The analysis of sound and non-sound is the mind; the speech of the Buddhas is not sound because phenomena are inexpressible, yet it is not non-sound because it makes the nature of phenomena (dharmatā) clear. If one asks what it is, it is called the "Vajra of Speech," the sign of the speech of all Buddhas being a red lotus. "Red" is the meaning of the symbol, and "lotus" is the meaning of purity; therefore, by the meaning of "lotus" it is not sound, and by the meaning of "red" it is not non-sound. "Wisdom" (jñāna) is the body of this symbolic meaning, which is revealed by the syllable A, one's own speech. The meaning is: "Conventionalities are like space; they are non-conceptual in terms of objects, names, and cognitions."
Thus, that which perfectly symbolizes the body, speech, and mind is explained as the recitation of speech; this is the meaning of what is called the recitation of Amitābha. The equality of the buddhas' minds is the samaya of mind, and its manifest awakening is the body. The analysis of the abiding vajra is the mind; "abiding" refers to the consorts, and "vajra" refers to the tactile objects. Their non-duality is the analysis, in which there is neither abiding nor vajra. If one asks, "What then is it?" it is called the "vajra of mind." "Mind" is Akṣobhya. His vajra is the black five-pronged [vajra]; it is black because it draws forth the mind, and it is five-pronged because it gathers tactile objects and awareness. "Know" refers to the body; the meaning of "vajra" is the abiding of the grasped and the grasping. When these two have become non-dual, the mere mind empty of grasped and grasper is called "HŪṂ." Thus, that which perfectly symbolizes the body and so forth is explained as the recitation of mind; this is the meaning of what is called the recitation of Akṣobhya. The consorts are the "meaning," and following after them is becoming of one taste in the nature of bliss. That itself is one's own speech, "SVĀ," which is what is to be expressed, and thus it is the recitation. If one asks, "What is it like?" it is "without essence." "Essence" is the gathering of the body; "without" is the gathering of the mind. When these two have become non-dual, it is the form of the jewel of "no-essence," and is therefore "excellent."
"Examining the buddhas of the three times" refers to the wisdom of equality. That itself is the "jewel recitation," the recitation of Ratnasambhava. From that, the manifest awakening to the bliss of equality of the three secrets of the buddhas is the body. The wish-fulfilling jewel contained within the heart is the mind. The syllable Svā residing therein is the speech; thus, by means of these three syllables, it is shown that everything follows the meaning of the vajra.
Regarding "emanating clouds of bodies," this refers to the body, which is the emanation in the form of a wheel that pervades all buddhafields. Regarding "the vajra of the moving and the non-moving," it is both the moving and the non-moving; its "vajra" is the sign, because it is symbolized by that. Since that very thing is the sound-meaning to be expressed by its own mantra, it is the "vajra meaning." Therefore, the sign of the teacher who neither goes nor comes is the mind. The meaning of neither going nor coming is the speech of the mantra.
In this way, its sign is the sword; when it is brandished, everything moves, and because it remains in the hand, it also does not move. Likewise, by being emanated without obstruction, it is all-pervading, and by remaining, it is the meaning of not moving. This is shown by the syllable Ha, the meaning of which is "abiding in all-pervasion." Thus, that which perfectly symbolizes the body, mind, and speech is the "unobstructed recitation," the recitation of the families.
Words formed by the collection of syllables are "syllabic words," which are those heard by the practitioner themselves. "Self" refers to the identity, the samayasattva. "Vajra" refers to the vajras of body, speech, mind, and wisdom. "Fierce" means proclaiming those five together in a loud, secret voice. "Maṇḍala" refers to the condensed essence of the mantras; it is that which possesses the proclamation of sounds such as "HŪṂ" that are like the roar of thunder. How is it proclaimed? By means of the "wrathful samaya and wisdom." Samaya refers to the knitting of the eyebrows and so forth. Wisdom is the direct experience. That which perfectly symbolizes the body, speech, and mind of the sattvas is the "wrathful recitation." To teach the non-duality of desires together with the methods is the "meaning of desire." "Becoming intoxicated" means being intensely passionate. "Protecting all and delighting in benefit" means seeking the protection and welfare of sentient beings. "Sentient beings" refers to the five, such as the samayasattva and so forth. "Abiding in delusion" is a term of high praise; "establishing" means that they express it. That which is like that is the "delusion recitation," which perfectly symbolizes the body, mind, and speech. The "taste of internal contact" is passion. The word arising from that is the syllable "Ā."
Body, speech, and mind refer to the body, speech, and mind, which are the samayasattvas and so forth. Their activities are the deeds of those [beings]. Those minds abide in desire; that is, they are established in physical actions motivated by passion. Whatever recitation that is, is the recitation of passion. Vajra-hatred is the physical activity that has become the non-dual discernment. The mind arising from that is joy. The syllable HŪṂ is the locus of hatred that abides in that body and so forth. The recitation established by reciting the five mental factors with attachment to that is the recitation of hatred. The suchness in which the three—ignorance and so forth—are subsumed within the samaya is the Vajra of the Three Samayas. The "Middle Way" means that because ignorance and so forth do not decrease, they also do not increase. "That very" means suchness. "All vajras" refers to the neuter recitation in which the five, such as the samayasattvas, are recited. Just as a neuter is neither female nor male, here too, because ignorance and so forth are neither male nor female by way of the characteristics of increase and decrease, they are neuter. The recitations of the wrathful deities and so forth should be understood through the divisions of activity and the divisions of the deities. The "Vajra Lords" are the six desires. All of those are the meditation on the meaning of that very passion; it is both passion and the meaning, and the mental engagement with that is the mental engagement with the meaning of passion.
The phrase "sentient beings" and so forth is easy to understand. By this, it is meant that the yogi should place the two bodies of the five desires into his own two bodies and perform the recitation of passion. The yogi who strives for and gathers the objects of desire should perform the recitation of passion through the non-dual union of the five desires. By the phrase "enjoyment of desires" and so forth, the samaya of the recitation of Locanā and the others is taught. The "kings of vidyā" are the six, such as Samayavajra and so forth, because they are born from the objects of the samaya of delusion. For that very reason, they are "wheel-bearers." The "neuter state" is the recitation of delusion; because it is a profound embrace in the sense of the non-duality of male and female, "siddhi" is the accomplishment residing therein. The "state of hatred" is the family of hatred. "Killing" is making [them] non-apparent. Therefore, that itself is the transcendence of hatred. By the phrase "accomplishment" and so forth, the samaya is taught: if one visualizes the space pervaded by the wicked who are to be killed, they should be killed by making them non-apparent with the syllable HŪṂ. "Supreme dharma" refers to faith, insight, and so forth. "Great being" refers to one endowed with the activity of a most wrathful being; these are their samayas. The teacher of that is also called by that name. Having thus explained the recitation in detail, in order to show the specific distinctions, it is spoken again:
Regarding the passage beginning with "wisdom" (jñāna) and so forth, the five verses that previously taught the arrangement of the three vajras are here expressed in five and a half verses. Then, with two lines, the previously untaught emanation of light rays is shown. Among the five verses, the first three lines express the first [point], and the fourth line expresses the second.
"Wisdom wheel" (jñānacakra) refers to that which is both wisdom and a wheel; it should be meditated upon in the heart of the yogin who possesses it. The "secret maṇḍala" is the moon maṇḍala, and [the wheel] should be situated in its center. Likewise, in the hearts of those such as the "wisdom-vajra-holder," the vajra and so forth are situated upon a sun maṇḍala. The phrase "meditate on the meaning of the wheel in the center" means that one should meditate on the mantra of the wheel's meaning, such as Oṃ, in the center of that wheel. Regarding "meditate on the meaning of the vajra," the "vajra" is the center of the vajra; its meaning-mantra is Hūṃ, and that is what is to be meditated upon.
"Jewel-wisdom" (ratnajñāna) refers to that which is both a jewel and wisdom. "All" (sarva) means manifold; it refers to the seed-syllable situated in the heart of the wisdom-being (jñānasattva). Its "maṇḍala" is the seat. Its "sides" are the east, south, and north, or the northeast, southeast, and west. "All buddhas" means that the seed-syllables of the body, speech, and mind of all buddhas should also be arranged upon one's own [seat]. "Five light rays" refers to the five colors. "Emanation" means that they should be emanated.
"Specifically" means that from the various [emanations], the colors of the five [families] and the vajras of the body and so forth are their own respective colors. At the end of the radiation of light rays, the sattvas are emanated. These were previously explained in two ways: "from one" and "from all." For that very reason, it is said: "all mantras," and so forth. In order to show where the gathering is not explicitly taught, it is said: "the three bodies," and so forth. The "three bodies" are the three bodies themselves. The "vajra" is the manifold; by means of its specific [emanations], the radiations are gathered. The meaning is: when the specific [emanations] are radiated, they are gathered into the vajra; when [the emanations] are radiated from the vajra, they are [gathered] into the specific [emanations]. Thus, the characteristic of the indivisibility of the three vajras is extremely sublime. If one asks, "Where should that which is radiated from selflessness be directed?" it is said: "by the body," and so forth. The "essence" is selflessness, which is the manifold. If one asks, "How are they the body and so forth?" it is because they are radiated toward those [aspects]. By that, an offering is made; it means that the non-dual offering is attained. This is the meaning of having made the various divisions of the body and so forth non-dual. Having thus extensively taught the recitation, the collection of activities is now shown. Regarding that, as for the yoga in which one abides to perform the activities, it is said: "the great maṇḍala," and so forth.
The great maṇḍalas are twenty-five, or [are] the wheel, which by the force of the meaning [refers to] the six deities. Internally, the five vajras are the buddhas to be meditated upon. If one asks what is to be done: it is by contemplating the lord in the center. "Form" refers to the aspect of the body. "Three" refers to the three bodies. "Body" is the wisdom-being (jñānasattva). "Vajra" is the crown. Because they are endowed with those five, it is said: "The form of the three-body vajra-holder." "One's own mantra-vajra" refers to one's own chosen deity (iṣṭadevatā). "Form" is that very [deity]. "The four types of maṇḍalas" refers to those of water, earth, fire, and wind. "Imagined in four colors" means meditating on them in sequence as white, yellow, black, and [red]. "If one meditates on the meaning of the mantra at the heart" means that at the heart of that very form of one's own deity, one meditates on the meaning of the mantra—the activities such as pacification and so forth, as will be explained. If one asks what the maṇḍalas of water and so forth are like, it is as stated in the Vajrāmṛta Tantra: "For pacification, the water maṇḍala is circular and white in color. For the activity of enrichment, the earth maṇḍala is square and yellow. For the activity of subjugating the wicked, one should imagine the fire maṇḍala as triangular and black. For magnetizing, one should imagine it as intensely red. The wind maṇḍala is the shape of a bow." From that, water arises from the syllable vaṃ, marked on its sides by vases.
For the Great Powerful One, it arises from laṃ; it is marked in the intermediate directions by three-pointed vajras. Fire arises from raṃ; it is marked at the corners by raṃ. Wind arises from yaṃ; it is marked at the corners by vajra victory banners. What is called the "fourfold vajra" refers to these very four yogas, distinguished by color, seat, and so forth. "Activity" refers to pacifying and the other rites. The "vajra of meditative concentration" is stable samādhi. "This" refers to this activity. "Of all mantras" means of all the deities. "Is most excellent" means it is truly marvelous, because it is the very activity of the mind.
The four special deities are taught in the passage beginning with "for pacifying," and so forth. The manner of Locanā is Vairocana. The "Vajra Lotus-Holder" is Pāṇḍaravāsinī; the meaning is that he is endowed with her, namely Ratnaśrī and Amitābha. He is Vairocana because he is made manifest by a mass of clouds of bodies; he is Amoghasiddhi. The "Vajra" is Akṣobhya. The "Wrathful One" is so called because of his fierce nature. "This" refers to whichever of these four deities it may be. "That" refers to the special one. The "three bodies of all deities" are those very four deities. "Activity" refers to the rites of pacifying and so forth. That itself is the "performance," because although its essence is supramundane samādhi, it appears in a manner similar to worldly purposes.
Its definition is its own essence. It is "secret" because it is to be concealed. "Wisdom Vajra" refers to the Vajra of Enlightenment. Regarding "wrathful rites" (abhicāra), since these are not to be performed upon everyone, it is said, "those who are faithless," and so forth. Those who hold sentient beings back from the Three Jewels, the way of mantra, and so on, thinking it is not good to have faith in them, are those who speak of faithlessness. One who has received empowerment from a master in the way of mantra and who provides authentic instruction is a Vajra Master. Specifically, those who disparage such a Vajra Master, generating a lack of respect and speaking ill of him, are those who disparage the Vajra Master. "Others" refers to those who cause harm to the Three Jewels and so forth. The word "also" (api) is used in consideration of the context, meaning "even those who speak of faithlessness." "Malicious sentient beings" is a qualifier for both; it means those who cause one to fall from the great welfare of the world, who inflict great harm, or who cause oneself to flow continuously into the lower realms. "This should be performed as an exhortation" refers to the activity that is about to be explained. The "retinue of great wisdom" is the great retinue of the command that is about to be explained. That itself is the "Vajra" because it is effective. It is so called because he is about to begin explaining it.
"Abiding in the three realms" means pervading the three realms. "In the form of the Buddha" means in the essential nature of the assembly of Buddhas. Why is this? It is because they are to be regarded as the objects of accomplishment for those who inflict great harm. As it will be explained: "Having intended to harm all the Buddhas, the yogi should apply himself intensely." "Having intended to separate the union" is a clear explanation of the protection; this too has not been explained explicitly. "Then" means immediately following that. "The activities should be commenced" refers to the ritual of wrathful rites (abhicāra). How should they be performed? It is said, "In the expanse of space," and so forth. The expanse of space is the fire maṇḍala, because it is triangular. "Four-faced" means the four peaks of the four directions facing upward. "That very vajra" refers to the visualization of Vajrasattva, which means Akṣobhya. In this context, he is accompanied by a retinue of wrathful blue deities. Regarding "the three times" and so forth, the samaya of the three times is the assembly. The wheel of the Buddhas is the assembly, which is to be visualized in the expanse of space. "With the hand" refers to the blazing vajra held in the hand. "Should be done" means it should be inserted. "By the distinctions of the Buddha's body" means having unified them through the wrathful Tathāgatas arising from the vajra light rays. "Having gathered them in the manner of a mass,"...
The phrase "thus" means they are unified. "In one's own body" refers to the mantra-drop (bindu) residing upon the sun and the insignia at one's own heart. "Buddhas" refers to those very [deities]. "Possessing the wheel of wisdom" means they arise from the seed-syllable at the heart of the wisdom-being (jñānasattva). "With wrath" means those very Buddhas are emanated. Regarding the phrase "contemplating the purpose of slaying," "slaying" itself is the purpose, which is the method. It means contemplating the purpose to be accomplished; the meaning is that one applies oneself to and inclines toward the goal of benefit, which is enlightenment. In the interim, one should also visualize the object of accomplishment standing upon a fire-maṇḍala in front, naked, with hair loose, and smeared with mustard oil, without any gaps. Then, with the two verses beginning "Possessing the union of body, speech, and mind," one should issue the command to the wrathful deities. Regarding the phrase "slaying the great malevolent ones," one should meditate on those wrathful deities who slay the malevolent object of accomplishment; the remainder is "and one should oneself strike with a vajra." "Oneself" means in actuality; the meaning is that if the object of accomplishment here is Vajrasattva, it will also occur. This specific explanation is for the purpose of demonstrating the power of the application. "Buddha" refers to Vajradhara. The "maṇḍala-abode of the three vajras" is the Akṣobhya family. "Accomplishment" refers to the practitioner.
The deluded one is the object to be accomplished. "Will not be accomplished" means that the object to be accomplished itself is unable to be realized. "Vajra" refers to Akṣobhya. His "samaya" is the seed-syllable of wisdom. His "mandala" consists of the wrathful deities arising from that; it is so called because they are focused upon it. "Blazing vajra" refers to light in the form of a vajra. This is to be connected with the phrase, "meditate on the vajra of Vajrasattva." "Vajrasattva" refers to the buddhas. "Vajra" refers to the blazing wheel; because they are gathered within it, it is a common locus. "By the distinction of the vajra body" means that they are unified by the wrathful tathāgatas arising from the light rays of the wheel. "Of all vajras" refers to those very wrathful buddhas. "By the supreme friend of wisdom" means that the wisdom-being (jñānasattva) itself is the supreme friend, the one who performs the emanation. In that regard, one should visualize the object to be accomplished as before and issue the command to the wrathful deities with the two verses. This second verse, beginning with "Body, speech, and mind," should be applied just as it was explained in the previous application. In this application, one should say, "by the holder of the wheel and the blazing wheel." The remainder is the same. Likewise, one should understand how to apply this to other deities as appropriate.
The application is the wisdom being (jñānasattva). "Arising from the three bodies" means being generated by the wisdom being. If one asks when this occurs, it is stated in the passage beginning with "If," and so forth. "Samaya" refers to the command; it means if one transgresses that. If one asks what will happen if one is made to be terrified, it is stated in the passage beginning with "will be destroyed," and so forth. The wheel is Vairocana. His samaya is the seed-syllable of wisdom. Therefore, it is the "wheel of the command," the wrathful deity who acts according to the command. It is called that because it is the very object of focus for that. Having thus spoken twice regarding the Tathāgatas, in order to show one [instance] regarding the wrathful deities, the passage beginning with "Buddha" is spoken. The Buddha maṇḍala is the form of Vairocana upon the crown. The vajra is the body, speech, mind, and wisdom being, possessing those in their respective places. Yamāntaka is also that, and because he possesses the great maṇḍala, he is also the "great wheel"; thus, he should be examined. Furthermore, one should examine one's own vajra. One's own vajra is one's own sign, the vajra-hammer. Because it is renowned to be in his hand and is shown to be possessed by this Teacher, it is "one's own vajra." "Buddha" refers to the sequence of being contained within the sign and so forth, as before. The maṇḍala of the three bodies is the drop of the seed-syllable of the wisdom being. "And sentient beings" should be understood in the sense of the word "also."
One should apply the previous [phrase], "sentient beings should also be emanated in the same way." The term "enemies" is to be connected with the subsequent phrase, "should be slain." The "vajra wheel of command" is the wheel of command of the wrathful deities. "All samayas" refers to the buddhas and sentient beings. Their "arising" is their engagement, which refers to whatever is the seed of the wisdom of the three bodies of Yamāntaka. Therefore, the "wheel of command" is the wrathful deity of the command; it is so called because one focuses upon it. Having taught the wheel of command, the protective wheel is taught with the words "body" and so forth. "One's own mantra" is one's own deity. The "meaning" is Vajradhara, because he is the supreme fruition. The "qualities" are the essence of that very [deity]; the meaning is "Vajra Hūṃkāra," and a dvandva compound should be formed. The "summits" are the eight, such as the Uṣṇīṣa of the Victors. Because they are not to be transgressed, they are "samayas." From among those eleven, by means of whichever application is appropriate, one should abide in the hub of the wheel and apply the maṇḍala of the command; the wheel that acts according to the command is the "wheel of command." The purpose of applying those ten wrathful deities abiding on the ten spokes is to radiate clouds of light rays in the ten directions. "All mantras" refers to the application of all the deities. "Supreme wisdom" is the maṇḍala that has an internal nature.
"Vajra" refers to the outer maṇḍala together with its support, because one possesses those. The meaning of "protection" is the method of protection; having cleared away obstacles with the protection wheel, one should meditate on the Vajradhara according to the ritual, and then meditate on the initial union through the stages of the manner of great passion and so forth. To demonstrate the ritual for that very [union], it is said, "The vajra of space," and so forth. Because the great mudrā of the source of phenomena is equal to space, it is "space"; the crossed vajra (viśvavajra) abiding in that space is the "vajra of space." "Abiding in its center" means situated in the middle. "Phenomena" (dharma) refers to the syllable BHRŪṂ. If one asks what it is like: it arises from the supreme body of Vairocana; because it makes this manifold [world] appear, it is the wisdom-sign of Vairocana. The "supreme body" of those [deities] is the great collection, which is the meaning of the "ocean of wisdom." Because it is born from that which arises from it, it is called "born from that." The aggregates that are of one taste with the assembly of the essence of body, speech, and mind are the three bodies; that itself is the ocean of wisdom. Because this condensed samaya exists within that which has completely transformed into the manner of the ocean of the ground, it is the "samaya of the three bodies." Having visualized such a syllable BHRŪṂ and thoroughly imagined it as the seat, the meaning is that one should make that very syllable BHRŪṂ the two-storied celestial mansion together with the lord of its own seat.
Visualizing the expanse of space contained within its center is, in effect, abiding upon the central seat. "Space" is the sky, and "expanse" is that of the world; thus, the "expanse of space" is the maṇḍala of the moon. "Completely full" means partless. "By all the buddhas" refers to the sixteen extremely white vowel syllables, which are the nature of the seeds of all the buddhas' qualities; this is the mirror-like wisdom (ādarśa-jñāna). One should meditate on the location of the syllables of one's own mantra abiding in its center—this is the connection. "One's own mantra" is the supreme primordial essence (hṛdaya). Furthermore, the thirty-four consonant syllables are extremely white, utterly pure, and the nature of all the buddhas' qualities. That which arises from them is the "location," the first sign, the vajra. This is the wisdom of equality (samatā-jñāna). Contained within its center is the aspect of the wisdom mind (citta), which should be meditated upon in the form of the primordial essence; this is the discerning wisdom (pratyavekṣaṇā-jñāna). The word "again" (yang) means subsequently. Having meditated upon—that is, having fully generated—that Vajra Mind, all the buddhas are to be thoroughly gathered into that very state; this is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). "Of the mind" refers to the syllable HŪṂ itself. "Because it is made into a vajra" means because it is the supreme primordial essence together with the consort. This is the wisdom of the utterly pure expanse of reality (dharmadhātu-jñāna).
The term "three bodies" (kāya) refers to the locus of all three, meaning "in the heart of Vajradhara." The phrase "those" refers to the three: the moon, the vajra, and the mantra. "Performing" means "arranging." "Space" refers to the source of phenomena (dharmodaya). The "vajra samaya" is the awakening symbolized by the five types of Vajradhara. That which teaches this is also called by that name. This is the sequence of the five wisdoms. "Vajra itself" is Vajradhara. His "precious mantra" is the supreme mantra. That which "illuminates" it is that which makes it clear: the emanation of all buddhas, the generation of Vajradhara, and its blazing like a lamp in his heart. Because it performs that, it is "that-performer." The ritual for walking on water is taught in the passage beginning with "the supreme aspects" and so forth. Regarding the phrase "having arranged the buddhas in sequence," the meaning is that by the application of emanating subtle buddhas from the seed-syllable at the heart, one should make the atoms of one's own body the nature of the buddhas, and having made all the atoms of the water the nature of the buddhas, one should stabilize them through the application of meditating on them as firm and solid as Mount Meru. Because they have been made the nature of the buddhas, one places the feet evenly upon the water; thus, it is "by the application of placing the feet evenly." In some texts, it appears as "by the application of the equality of the feet," which means that since the crown of the head and the feet are equal in being the nature of the buddhas, it is "of those feet."
This is the meaning of the "application of the object of focus." For that very reason, because the Buddhas have taught the Buddha-arrangement as naturally pure, it is the "purity of essence." Because this [practice] possesses the treading with the feet upon the ocean that is the vajra-nature, it is called by that name. Regarding the "treading of words," it is taught as "the Great Powerful One" and so forth; at the time of debating, one should perform the application of one's own deity in yellow. "In the center" means in the center of the opponent's mouth, one should meditate on the maṇḍala of the Great Powerful One arising from laṃ, which is yellow, four-cornered, and marked with three-pointed vajras at the four corners. By means of those very vajras at the corners, one should pierce the ears, the root of the tongue, the palate, and the crown of the head of the one to be accomplished, and having emerged, meditate that they remain perfectly [there]. "Having placed the wrathful family" means that one should visualize a wrathful deity like a yellow mountain in the sky and apply it in the form of a single wrathful one; that is the meaning. If one asks how it should be applied, it is taught as "meditate upon its crown," meaning one should specifically meditate upon it on the head of the one to be accomplished, who has fallen face down and is rendered speechless. If one asks what it is like, it is "treading with the feet of the Karma-vajra"; that is, the left foot extended treading upon the crossed-vajra (viśvavajra) which arises from the final vowel at the nape of the neck of the one to be accomplished—thus it is called by that name.
Regarding the passage beginning with "the vajra that suppresses the army" and so forth, "the supreme three vajras" refers to the emanation of the assembly of the maṇḍala, specifically the emanation of the assembly of one's own maṇḍala deities such as Vairocana and the rest. "The supreme body" is yellow; "resembling the color of a flower's stamen" refers to those that are blazing. "Upon the crown" means upon the crown of each of the divisions of the army. In particular, this should also be applied here to the "karmic vajra standing on the feet and treading upon" those who abide in the maṇḍala of Mahendra for the sake of the heroes.
The oral instruction here is:
"When the army faces away,
If one meditates on the black wrathful deity
Abiding on the head, facing the joined [direction],
Then they will certainly flee.
When the yellow one faces away,
Facing directly [toward them], they will certainly be subdued.
By meditating on the white one
Facing each other, they will be rendered unconscious."
"All tathāgatas" refers to the lord of the maṇḍala. "Their body, speech, and mind" refers to the members of the maṇḍala. "Their emergence" means emerging upon the crowns of all the armies. Because he demonstrates this, it is so called. The "samaya" of terrifying the enemies is the time; the seventh case is used in the sense of the sixth. "This" refers to what is about to be explained. "By the buddhas" means even by the buddhas. "The three vajras" is hatred. "Its samaya" is striking with the kīla of meditative concentration. Because he demonstrates this, it is so called.
"Five-pronged" means that the upper and lower tips are joined into one. "In measure" means to the measure of eight finger-widths. "The activity of the vajra-kila" refers to the ritual action of striking with a kila. "By that" means by the kila. "In the heart" means in the heart of the object of accomplishment, generated from the first letter of their respective names. "This" refers to the prayer: "Confuse so-and-so! Kill them!" and then meditating on them as either unconscious or dead. "If one meditates intensely" is to be connected with "in a wrathful state," meaning through the application of a wrathful deity. "Confusion and harm" mean becoming terrified; it refers to the meaning of "unconsciousness and killing." Regarding the phrase "in a village and so forth," it is taught for the purpose of pacifying diseases and the like in a village, and so on; "in the countryside" means in the surrounding regions. "Should be applied" means by means of the three rituals that will be explained. "By this" means by the application of the kalpa-conflagration. "Should meditate intensely" refers to the yogi who is themselves a white and peaceful deity. "The five-pronged vajra in the sky" means a white vajra marked with the syllable HŪṂ, with its points facing upward, having a size that covers the village and so forth above the village and so on. Having visualized it like the conflagration at the end of an eon—
Regarding the phrase "thus it is said": by emitting clouds of blazing light rays from the vajra itself, one meditates on them blazing without harming the inhabitants of villages, cities, and so forth, in the manner of a garment of pure wisdom, thereby utterly incinerating the illnesses and other afflictions present in cities and the like. "Furthermore, they should be thoroughly gathered back" means that subsequently, those blazing light rays should be gathered back into that very vajra. "The emanations" refers to those that arise from that very vajra and pervade the villages and so forth. "The light of the wish-fulfilling jewel" means that Ratnasambhava himself is the wish-fulfilling jewel; this is the light of that aspect. "Having also meditated on the cloud of Dharma" means that Ratnasambhava is also the nature of the qualities of all the Buddhas; the meaning is that one should meditate on him in the form of blazing yellow light rays. "The empowerment" refers to those very clouds of light rays entering those villages, cities, and so forth. Regarding the result of the empowerment, in the passage beginning with "the vajra," the phrase "even that which is difficult to fill" refers to illnesses and so forth that were previously very extensive. "Thoroughly filling" means the body is expanded and completely filled. "The practitioner who meditates on the vajra of generosity" is the agent. "The wish-fulfilling jewel" refers to the increase of wealth.
The "expansion of phenomena" is indicated by the phrase "clouds of buddhas" and so forth; the meaning is that one should pervade the city and so on with the three clouds of Vairocana, Amitābha, and Akṣobhya, which arise from that very vajra. Regarding the "result of the application," the phrase "for aeons" and so forth is taught; "blessing" means that by means of that blessing, harms such as disease will be absent for three incalculable aeons. "This" refers to the vajra that abides in the space of the sky as meditated upon in this way. The "secret body" is the dharmakāya. "Faultless" means utterly pure. It is called "vajra" because it is both the dispeller of disease and a vajra. The "arising from that" refers to the three applications. It is so called because it is the very object of focus for that. "Averting all obstacles" is taught by the phrase "meditative concentration" and so forth. "By this" refers to the meditative concentration vajra, which is the kīla residing in the mind, and not one made of wood or other materials. "From the commitment" means constant application, whether daily or for each session. "Application of meditative concentration" refers to the samādhi of the protection wheel. "Abiding" refers to the practitioner residing in that place. "Buddhas bless" means that through that blessing, one will attain the siddhi of the desired goal without obstacles. "Vajrāmṛta" is Amṛtakuṇḍalī.
Regarding the term "Vajrakīla" (Vajra Stake): from the navel upward, it has the form of that deity’s body, and from below, it has the form of a single-pointed vajra. It is directed toward the obstructors and their retinues in the ten directions. The phrase "it is also taught" means that whatever stake resides in the mind is also taught. Those who are the obstructors in the ten directions are the transmigrating beings, and "subduing them" means to bring them under control. Therefore, it is the "Peaceful Vajra," which is the indivisible pacification of all harm. It is called by that name because it is the very essence of that meaning.
Regarding the verse beginning with "For the peaceful, the manner of Locanā," the four applications taught by those verses are explained respectively by three and a half, four and a half, four, and four verses. Thus, the phrase "for the peaceful" and so forth is spoken. The "peaceful maṇḍala" is the water maṇḍala as previously described. "Vairocana" is also entirely white and peaceful in mind. "Form" refers to one’s own body. "Having visualized" means abiding upon the moon of that very peaceful maṇḍala. "In one’s own heart" means upon the moon in the heart of one’s own wisdom-being (jñānasattva). "The desired object" refers to the one to be accomplished, for whom the pacification is to be performed. "Place" means: reciting the mantra Oṃ jinajik [name] śāntiṃ kuru svāhā, one should generate [the deity] from the first letter of the person’s own name. "By the supreme ones, Locanā and the rest..." [and so forth].
"Thus" means that [the deity] is placed upon the moon at the heart of the one to be accomplished, who has been generated in that way. "By the mass of eyes emanated from the garland of mantra syllables beginning with oṃ ruru sphuru" and so forth. "Having gathered" refers to those very [eyes]. "By a mass of light" means by a mass in the form of white and cooling light. "One should descend upon the patient" means one should cause [the light] to enter the body of the one to be accomplished in the manner of an empowerment. "Clouds of Buddhas" refers to the assembly of Vairocana. "Emanate" means from the very body of the one to be accomplished. "Empower" means because [the light] has entered and become a mass of light rays in that very state. "The patient" is that very one to be accomplished. Their body will become indivisible like a vajra and endowed with glory. "In an instant" means without long delay. "Buddha" is Vairocana, and his "samaya-cloud" is the cloud of emanated bodies of method and insight. Their "array" is the gathering [of light] upon the patient. It is so called because one focuses upon that. Regarding the phrase "moon maṇḍala" and so forth: here, Ratnasambhava or Amitābha is spoken of by the terms "Dharma-holder," "Jewel," and "Dharma," because he holds the all-pervading dharmadhātu. Furthermore, he is entirely yellow, with a full body and a joyful mind.
Regarding the phrase "the assembly of Pāṇḍaravāsinī," the word "assembly" (tshogs) is a remainder [of the previous context]. It means: from the arrangement of the garland of mantra syllables such as "Oṃ kaṭe vikaṭe" upon a yellow moon at the heart of the object of accomplishment, which resides upon a yellow sun at the heart of the wisdom-being (jñānasattva), an assembly of yellow Pāṇḍaravāsīṇīs is emanated.
"Bestowing the precious wish-fulfilling jewel" refers to that very Pāṇḍaravāsīṇī. "That" refers to the mass of light. "Jewel clouds" are the clouds that uphold the Dharma. "Dharma clouds" are the clouds that uphold the Dharma, because one has committed to meditating on yellow light rays. "Empowerment" refers to that very same mass of light rays as before. Generosity itself is the vajra, because it is inexhaustible. Accomplishing the welfare through that is to bring benefit to sentient beings. "Dharma" refers to upholding the Dharma. Its "samaya clouds" are the emanated clouds of the bodies of method and insight. "Their array" is as explained previously. Because it is characterized by the vajra victory banner, it is a vajra; and because it has the shape of a bow, it is a half-moon; thus, it is a "vajra half-moon." Likewise, because it is also its maṇḍala, it is a "vajra half-moon maṇḍala," which means the wind maṇḍala. "The supreme Dharma of the vajra space" refers to Amoghasiddhi.
Thus, because it possesses the wisdom that pervades space, it is the "Vajra Space," and because it is the supreme wisdom itself, it is the "Supreme Dharma"; therefore, it is so called. Furthermore, it has a heart that is entirely red and passionate. "Desire" means the desire to bring beings under one's power, which is what is to be accomplished. Regarding the phrase "by the Buddhas and Bodhisattvas," it refers first to the Bodhisattvas. One should place the object of accomplishment upon a red moon at the heart; from the arrangement of the mantra garland of Tārā’s knowledge, through its radiation, the meaning is that of the four goddesses with eyes and so forth that are entirely passionate and red, or the "clouds of Tārā." Regarding the phrase "by the application of the five light rays," it is because those goddesses have themselves become the five light rays. "Splendor" refers to those very light rays. "Therein" refers to the body of the object of accomplishment. "Afterwards" means that from that very body of the object of accomplishment, the "clouds of the five Tathāgatas" or the "clouds of Amoghasiddhi" are radiated. Then, the phrase "by the application of the five light rays of those as well, one should cause that splendor to descend" should be applied. "That" refers to the object of accomplishment. All the Buddhas will be pleased, and one will become like Mañjuśrī. Those Buddhas will also bestow empowerment upon that person. "One will act from the state" means one will perform the activity of the name.
The meaning is that by uttering the name of whoever is to be brought under control, that person is brought under control. "Looking" means that by looking at whoever is to be brought under control, they too will be brought under control. "Clouds of jewels" refers to the clouds of Buddhas and Bodhisattvas. The remaining terms are as explained previously. This is for the purpose of supplementing the very same wrathful rites previously taught through the application of the wheel of command.
Regarding the passage beginning with "space" and so forth: "vajra space" refers to all of space. "Rākṣasas and so forth" refers to those emanated from the pores of one's own wrathful deity. "Pervading" is the remainder of the description. "Enemies" means adversaries, such as those who speak with lack of faith and so forth. "Harming" means that the practitioner should meditate on [the enemies] harming the Buddhas who pervade the expanse of space, cutting them with axes and the like. "Yoga" refers to this very meditative concentration of wrathful rites. "Wielding various weapons" refers to the emanation of wrathful deities. "Crushed by them" means they are broken into pieces. "All" refers to the rākṣasas and so forth. "Drawn out" means drawn out from all sides. "If one meditates" means if the practitioner meditates. "Clouds of vajra samaya" refers to the emanation of clouds of wrathful deities and so forth. "Arrayed by them" means they are hacked into pieces.
Regarding the fact that the rites of wrathful activity (abhicāra) are not taught in this chapter, they should be sought in the eighteenth chapter, and the methods for separating the union (saṃpuṭa) and so forth should be understood from the oral instructions of the guru. Having explained the activities of the mind, the meditative stabilizations (samādhi) are now to be explained; these are characterized by the forms of the deities arising from mantra, together with their retinues, according to the ritual procedures.
In that regard, the body colors, faces, crowns, and primary hand-symbols of the five Tathāgatas are taught in the first and third chapters. Their essential nature is indicated by three and a half verses, which serve as a mnemonic; the remainder of the text, including the five verses and so forth, teaches those very points, while the half-verse of the fourth verse teaches the certainty of the hands and the other symbols for all of them. The section beginning with "Vairocana" and so forth teaches the meditative stabilizations. "Autumnal reed" refers to a fully ripened reed; others say it is like an autumn cloud. "The Vajra-holder" is Akṣobhya, who agitates all world systems because of his fierce nature. "The Lustful One" is Amitābha. "Enjoyment" is the wheel.
If one asks what happens then: if one meditates, one will certainly achieve accomplishment. The terms "that" or "those" are the remainder. "In the right hand" refers to the second right hand.
"Vajra" refers to all the deities. Regarding the phrase "wielding various excellent weapons," this is intended to mean that only the various hand implements are being described, and not their essential nature, because they have already been explained previously. Therefore, because the hand implements of the Tathāgatas are primary and because they have been explained previously, they are applied in a general manner to the six hands of all the deities.
The Blessed One Akṣobhya, being comprised of the accumulations of method and insight, possesses both as his symbols. As it is said in the third chapter: "Endowed with the two accumulations, the supreme king Akṣobhya..." Therefore, the symbols of Akṣobhya to be held in the two hands—method and insight—are present in the root hands of all the deities as appropriate, while their own specific symbols appear in the second right hand.
The remaining implements—the wheel, jewel, lotus, and sword—are established as being connected to the positions of the primordial Tathāgatas. The first of these is Vairocana; his second right hand holds a wheel, and his third right hand holds a sword, because the sword is fixed to the right. For the others, the jewel and lotus are placed as appropriate.
Then there is Akṣobhya; his second [hand] holds a vajra, because that is his unique characteristic. Method and insight are common to all.
These are to be definitively grasped by all through the very accomplishment of the wisdom of insight (prajñājñāna). The remainder is as before. Then, for Ratnasambhava, the jewel is in the position of his wheel; therefore, the wheel is in the position of the jewel. The remainder is as before. Then, for Amitābha, the lotus is in the position of his wheel; the wheel is in the position of the lotus. Then, for Amoghasiddhi, the sword is in the position of his wheel; the wheel is in the position of the sword. In the same way, this should be understood for the other deities as well. "Excellent" refers to the form of the mantra practitioner, because he is not lacking in the uncommon major and minor marks. Because the bodies of the Buddhas are correctly seen as mind-only, that very awareness is the "eye." The vajra-mind of the Buddhas is the space-vajra. Its eye is the vision, which is the meaning of the name Māmakī. The "Great Queen" is the Great Queen of Knowledge. The eye of the speech-vajra of the Buddhas is the vision, which is the meaning of the name Pāṇḍaravāsinī. The single taste of the three vajras of the Buddhas is wisdom. Its own utpala is the vajra-utpala. Holding that is the meaning of the name Vidyā-Tārā. "Radiant luster" refers to this; it is because of the clear light and beautiful luster. "Fierce, excellent light" means possessing a garland of blazing rays of light.
It is "terrifying" because it is the very cause of fear. "Fierce" means extremely wrathful. "Radiant" means possessing majesty. He is so called because he treads upon the wicked with his feet. "By the practitioner always" means by means of continuous application. "Vajra-Immortal" is Amṛtakuṇḍalin. He possesses the mind whose signs are the intensely turbulent radiation of light rays, for those [rays] arise from that very fierce mind. Regarding "Ṭakki," since the word Ṭakki does not mean "desire," he is the "King of Desire" because he summons desires. His suchness is the wisdom of desire; it is the connection of the possessor of wisdom with desires, meaning "that which is grasped by the mind." For that very reason, he has four arms, meaning he is perfectly endowed with the four enjoyments. "The supreme terrifier" is the cause. "Great Strength" is so called because he nourishes the nature of all Buddhas. He is "Vajra" because he is the great wrathful one himself. "Darkness" is ignorance. "Destroyer of all the wicked" is the assembly. He is "Blue-Staffed" because he possesses the sign of the Blue Staff, which draws and subdues the mind. Because he is a collection of vajras, he is the "Three Vajras," and because he is a perfect collection of the elements, he is also the "Elements," by means of the five meditative concentrations. Because he belongs to the wrathful ones, he is "Vajra."
He is "Immovable" because he is stabilized by the yoga that holds the precious mind unshakable. "Arisen from the vajra" means that Vajrasattva has descended. "Gazing askance" means looking with a sidelong glance due to intense passion. "Peaceful" means that he is exceedingly youthful due to the bliss of thorough refinement. For that very reason, he has the form of a child. "Sword and noose" means that he cuts through the distractions of conceptual thought and binds and leads [beings]. For that reason, in his vajra position he holds a sword, and in the sword position he holds a wheel. In the jewel position, he holds a green noose. "Single syllable" means that his essence is the syllable BHRŪṂ. "The Wheel-Holder" means that he holds a wheel in his hand. "Meditative concentration maṇḍala" means that because it is the very nature of the samādhi that is the result, it is both meditative concentration and, because it is the nature of a subtle maṇḍala, it is also a maṇḍala; thus, it is the "meditative concentration maṇḍala." In some texts, it appears as "meditative concentration and maṇḍala," in which case, because they have distinct characteristics, they are treated as two terms and should be understood as a coordinate compound. Because he holds the wisdom that destroys all obscurations, he is the "Holder of the Supreme Wisdom that Overcomes Harm," namely, the King Subduer (Sumbharāja). Because he generates an ocean of destruction, his light is like that.
Regarding the term "Excellent Light of Meditative Concentration" (dhyānasubhaprabha): it is the "excellent light" for the sake of that meditative absorption (samādhi) which is the fruit of meditative concentration, because it radiates light rays in all directions that possess the aspect of signs. Since the deities taught in other tantras are also accomplished here through meditation, in order to demonstrate their meditative absorption, [the text says] "the mass of splendor" (tejaḥskandha) and so forth. "Others" refers to those other than those mentioned here. "Possessing the mantra-circle" (mantracakrin) means that the "mantra" is the solitary hero (ekavīra). The "possessors of the circle" (cakrin) are the lords of the maṇḍala, namely: the wrathful deities such as the Uṣṇīṣa-udgata and Mahodgata; the bodhisattvas such as Akṣayamati and Pratibhānakūṭa; and the goddesses such as Mārīcī and Parṇaśavarī. All of these are [accomplished] by means of these enjoyments, that is, by means of the meditative absorptions and their retinues—such as the transformation of Vajradhara—within the celestial palace of the source of phenomena (dharmodaya), which will be explained as having three faces, six arms, and so forth. "Individually" means that whatever is appropriate and whatever mantras, signs, and so forth are not in contradiction with their respective tantras should be adopted; the meaning is that one should take those taught in various tantras and those taught in the Upatantras that are not mentioned here, provided they are not contradictory. If one asks: "In that case, are their mantras also the same here?"
If one asks, "What is the specific distinction regarding Mahāmudrā and the others?" it is said, "As for meditative absorption..." and so forth. "Wrathful" is an illustration. "Of space" means pervading space. "Above" means even more excellent than that. "Exalted" means specifically realized. If one asks what that is, it should be understood from the context as "meditative absorption." Meditative absorptions are stable. The explanation of that very point is stated as "of the expanse of space" and so forth. The celestial palace contained within the source of phenomena is the "expanse of space." "Abiding in its center" means abiding upon a multicolored lotus in the center. "The luminous maṇḍala" is the maṇḍala of the moon. Regarding the phrase "having clearly meditated on the form of the Buddha," this refers to meditating on Vajradhara, who possesses a moon seat and moonlight, upon that very moon maṇḍala through the sequence of the five stages of manifest enlightenment. Regarding the phrase "one should contemplate Vairocana," this means that through the sequence of the manner of great passion and so forth, everything is melted, and one should contemplate the transformation of the seed syllable arising from that condensation. How is it? It is "luminous" because it is stainless. It is "peaceful" because it possesses a peaceful expression, being the very nature of the transformation of the state of coarse habitual tendencies. It is "like the moon" because it is extremely white.
Because the five-colored light rays emanated from this illuminate everywhere, it has the meaning of being like various light rays. "Arising perfectly like a mirror" means that its essential nature is the mirror-like wisdom (ādarśa-jñāna). "Adorning the three realms" means, for example, like the full autumn moon over all the continents. It is adorned and arrayed with all ornaments, such as necklaces and armlets. "Seeing awakening" means manifesting Vairocana. "The vajra cloud of meditative concentration" refers to the vajra samādhi; "meditating on that intensely" means meditating until the ultimate limit. The samaya of Vairocana is the Great Seal (mahāmudrā). Its "arising" is its generation. It is "beautiful" because it possesses the excellence of all aspects. It is "vajra" because it is inexhaustible. It is so called because it is the object of focus. The vajra maṇḍala is the sun. The "Buddha" is the Vajradhara. "Vajrasattva" is Akṣobhya. "Like a clear body" means the stainless radiance of the form. If one asks what happens by meditating in that way, it is said: "Swiftly," and so forth. "Swiftly" means quickly. One will attain that very vajra, which is Akṣobhya himself. If one asks what it is like: "The abode of peaceful wisdom" means it is "peaceful" because the stains of signs have been pacified.
The "abode of wisdom" refers to the wisdom of the utterly pure dharmadhātu. "Stirred by this meditative concentration" is the proximate indication. The "Vajra of all samayas" is Akṣobhya, because he is the very samaya of the three vajras. The "maṇḍala of phenomena" is the sun. The "phenomenal sattva" is Amitābha. The "ocean of wisdom" is the discerning wisdom of the Sugatas. "The Eye itself" is the supreme Queen of Knowledge. "The illusory woman" is the display of joy through firm embrace. "The supreme of those" is the assembly. If one asks how so, it is that which accomplishes all wisdoms. Regarding the term "wheel," the appearance of all objects as mind-only is all the siddhis, and the wisdom that performs that is the path for attaining them. "The wheel bestows the wish-fulfilling jewel" means that it is a wheel because it emanates the Buddha-wheel according to one's desires. The "wish-fulfilling jewel" is the mirror-like wisdom; the meaning is that it bestows the supreme upon the practitioner who has reached the ultimate limit of that [wisdom]. The "samaya of the Eye" is the Mahāmudrā. Its hand-symbol is the wheel, which is held as the primary hand because it is the very object of focus. "Vajra" is Māmakī. "Phenomena" is Pāṇḍaravāsinī. "Siddhi" is Tārā.
Their maṇḍala is the seat, which are those very moon maṇḍalas, because they are counted among the assembly of bodhisattvas. The supreme space-vajra is the manner of the space-vajra; it is the meaning of the name Māmakī, because she demonstrates the desire for internal tactile sensation. The assembly of the supreme illusory play in the direction of space is the supreme space-illusion; because one possesses that, one is "possessed of the supreme space-illusion." "Buddha-awakening" refers to the wisdom of Akṣobhya. "Supreme" is used because it is a distinguished wisdom. "Of the siddhi-vajra-holders" refers to the practitioners. "Blue utpala" refers to the shape. "Red" refers to the color. The wisdom of the utterly pure dharmadhātu is "space" because it is similar to space. Its consort is the insight that acts as the progenitor; it is the meaning of the name Māmakī. Through that cloud of light, the vajra-minds of all the buddhas are satisfied. Because one focuses upon that, one is "possessed of it." Vajradharmā is Pāṇḍaravāsinī. She is characterized by passion itself, which perfectly symbolizes the individual realization of the dharmadhātu. Her illusory play, which perfectly demonstrates that, is symbolized by illusion. The assembly of that is the supreme symbolized by illusion; that which perfectly arises from it is "without exception."
The supreme passion of that very passion is the beloved of whichever practitioner there may be. "Having thoroughly meditated upon all the buddhas" refers to the visualization. The wisdom of phenomena is the discriminating wisdom (pratyavekṣaṇā-jñāna). Its source is the cause. "Red utpala" here refers to the great utpala, meaning a red lotus. The suchness of phenomena is the discriminating wisdom. Its manifest enlightenment is insight (prajñā), namely Pāṇḍaravāsinī. Because that very [wisdom] is inexhaustible, it is the vajra. Because one focuses upon that, it is so called. It possesses a similar radiant luster. The "illusion of woman" is the playful manifestation. The meaning is that it shows the inclination toward the arising of the wisdom of those who desire to be thoroughly intoxicated by them. "Having a color like yellow" means appearing yellow; the meaning is a beautiful yellow utpala. If one asks what it is like, it is said to "arise from the vajra samādhi," meaning it is the fruit of the samādhi of the wisdom of insight. The samaya is the wisdom of insight. Her companion is Tārā, because she is the one who liberates. Because that very [wisdom] is supreme, and because one focuses upon it, one is endowed with it. Because he is a great wrathful one, he is also "furious," and because he generates great terror, he is also the "terrifying maṇḍala." "Holding a sword in his hand" refers to the third right hand.
The body colors and primary hand implements of the gatekeepers have already been explained in the context of the painted maṇḍala itself. If that is the case, and since the sword is established as being the same as the other deities, why is there the specific command "sword in hand"? The definitive meaning is that when reciting the mantras of the gatekeepers, one should hold the sword exactly as it is, and not the pestle, axe, or noose. Therefore, in the second right hand of these [deities] are the hammer, the staff, the lotus, and the vajra, while in the third right hand is the sword. In the second and third left hands are the jewel and the lotus. For Padmāntaka, in the place of the lotus, there is a wheel. Here, all the deities have three faces, six arms, two legs, and two eyes; this is because when describing the deities, three faces are mentioned, and because it is said: "Meditate on the vajra-hands as six, the supreme holders of various weapons," and because the phrase "by these samaya enjoyments" indicates that even those not explicitly mentioned are shown. "The place" refers to the form. The word "having contemplated" connects with the previous term "meditation." If one asks what results from meditating in that way, it is said: "The Vajra-holder will be pleased." The "Vajra-holder" refers to all the wrathful deities. Why is that? Regarding the passage beginning with "this is," the term "Wisdom Vajra-holder" refers to that which arises from the Wisdom Vajra and pervades the expanse of space.
The samaya of all the wrathful deities is the assembly, because they are gathered therein. The radiance of the emanation of Yamāntaka is a cloud of light rays that pervades space in the form of all the wrathful deities. Their array is gathered into Yamāntaka himself; it is so called because one focuses upon him. "Biting" refers to the two fangs being bared. "With gaping mouth" means the tongue is flickering within the open mouth. The samaya of Akṣobhya is the form. All the wrathful deities emanated from the wisdom-vajra of that array of Aparājita are also gathered therein. Regarding the phrase "Haya-grīva himself," this is a name renowned in other tantras, but here it does not refer to the Blessed One Haya-grīva, because it is said: "Holding various weapons, the supreme beauty." "All the wicked ones to be subdued" refers to all such malevolent beings. Because they are trampled under his feet, it is so called. The wisdom wrathful deities arise from that generation of Haya-grīva. Their array is gathered into that very state. The "vajra cloud" is a cloud of blazing light rays. "Utterly agitated" by them means agitated in every way. Because it is thus, he is called the "Holder of Wrath," the nature of all wrathful deities, who is the Blessed One himself. The cause is stated in the passage beginning with "This is..." "The Immortal" is Amṛtakuṇḍalī.
The samaya of this is for the sake of emanating all the wrathful deities. The vajra of its emergence is the firm withdrawal into that very [state]. The intention of desire is the King of Desire, because it causes the mind that is turned outward toward desires to be placed within. In that way, ṭakkis are the desires, and the intention is that which places the mind within. The vajra of meditative concentration is the stability of the branches of meditative concentration. Its emergence is the cause, which is the King of Desire. It is called by that name because it is the very object of focus. "Holding the noose" refers to the hand in which the jewel resides. "The maṇḍala, the abode of the three vajras" means that because the three secrets of the Buddhas of the three times are gathered therein, it is both their abode and a maṇḍala, since it is the primary essence of the flavor of the Dharma, just as a large person is said to be "possessed of flesh." Because that very [state] is fully expanded and possesses power and the three vajras, it is the "Powerful Vajra." For that very reason, it is the "Great Power of the Three Vajras." The samādhi that focuses upon that is called by that name. The "Blue Vajra" is Nīladaṇḍa. "Form is extremely black" refers to the color of the body. "Sharp" refers to the brilliance. Having thus explained the mudrā, the suchness is stated as: "It generates the Black Ocean."
It utterly destroys all afflictions and causes the black ocean of non-dual, bottomless wisdom to increase. Because it is the supreme staff itself, it is the vajra; because it possesses that, it is the "Vajra-Staff-Bearer." The staff of subduing is that which suppresses, for it thoroughly suppresses the afflictions. The Vajra-Staff is the Blessed One Nīladaṇḍin. His samaya is the Great Seal (mahāmudrā). That itself is the supreme, and he possesses that as his object of focus. "Immovable" (acala) is the supreme. "Holding a noose" is as before. "Holding a sword" is with the second right hand. "Agitated" means thoroughly attached. Because it gathers the vajra, it is the vajra; and because it gathers the three realms, it is the expanse (dhātu); thus it is the "Vajra-Expanse," the accomplishment of the branches of meditative concentration. The Vajra-Expanse itself is the samaya, the life-force and exertion that pervades all. Abiding by that, whatever possesses the branch of holding and pressing down the seed-syllable is "one who presses down the abode by the Vajra-Expanse samaya." Because it is the very essence of that, the Immovable is also called by that name, and the meditative absorption (samādhi) focused upon it is also called by that name. The crown protuberance (uṣṇīṣa) is the nature of the meditative absorption of the resultant mind free from obscurations, because it has reached the pinnacle. The wheel is the subtle maṇḍala itself.
The Uṣṇīṣacakrin is so called because he has attained mastery in that very way. Knowledge is the very essence of awakening. That which possesses such a nature is also called the King of Wrathful Deities. The "Wheel of Knowledge" refers to the Uṣṇīṣacakravartin. The "blazing wheel" is so called because it is intensely ablaze. The samaya of the Uṣṇīṣacakrin is form. The samaya of the Uṣṇīṣa itself is knowledge, because it is awakening itself. Power is so called because it cannot be overwhelmed by opposing factors. The wheel is so called because it is the subtle maṇḍala itself. The meditative concentration focused upon that is also called by that name. Because he is a wrathful deity, he is a vajra; and because he definitively clears away the obscurations of the bodhicitta, he is also Sumbharāja. Thus, he is Vajrasumbha, the King Sumbharāja. The one called Vajramegha is the Black Wrathful Deity. Because he emits wrathful rays of light, he is the Vajrasamaya and is also called Sumbha. The meditative concentration focused upon that is also called by that name. In some texts, it appears as "Arising of the Vajrasamaya"; in that context, it should be explained that the Vajrasamaya is King Sumbharāja, and his "arising" is his birth. Here, Yamāntaka is black, because the teaching states that his body color is black. [Likewise for] Prajñāntaka and Padmāntaka.
Vighnāntaka is white, red, and black in sequence, because the explanation states: "the color white, the color red, and the color black." As for Amṛtakuṇḍalin and Nīladaṇḍa, they are mentioned as being black; this is for the purpose of analogy. Therefore, the kings Takkirāja and Mahābala, who reside between them, are also black. Acala should also be understood as black, following the example of Nīladaṇḍa. Sumbharāja is also black, because he is described as "cloud-like." Uṣṇīṣa is yellow, because it is said: "all the marks are perfectly complete," and the color of refined gold is a characteristic of a Great Being. Locanā and the others are white, black, red, and yellow, because it is stated thus. The primary hand-symbols of the gatekeepers are those well-known from the painted maṇḍala. The primary hand-symbol of Takkirāja is an iron hook, because his mantra is stated as "jaḥ" for the purpose of summoning. Mahābala’s is a trident, because his mantra is stated as "ugraśūlapāṇi." Acala’s is a sword, because it is stated: "the sword and the noose." Nīladaṇḍa’s is a blue vajra-staff, because his mantra is stated as "nīladaṇḍavajradaṇḍena svāhā." Uṣṇīṣa’s is a wheel, and Sumbharāja’s is a vajra.
This is because it is stated, "the wheel and Vajrapāṇi." For that very reason, the eighteenth chapter will explain: "The hook, the staff, the trident, and the sword are to be arranged in the intermediate directions. In the [cardinal] directions are Takkirāja, Nīladaṇḍa, Balabhadra, and Acala. Above is Cakra and below is Sumbharāja." Takkirāja, Acala, and Uṣṇīṣa are graceful; likewise, it is stated in successive order: "All ornaments are perfectly complete," "Peaceful, emitting many rays of light," and "All the marks are perfectly complete." Therefore, these three also possess the proper proportions and all the marks, are adorned with various ornaments such as jeweled crowns, wear fine garments, are clean-shaven, have their fangs slightly bared, their mouths slightly open, and their eyebrows arched. They have red eyes and are possessed of the blazing light of intense wrath. Those other than these are stout. They possess a firm build, have protruding bellies, are dwarfish, and have wide-open mouths. They have flickering tongues and the sound of "ha ha" laughter. Their beards, eyebrows, and hair are tawny-brown; their eyebrows are arched, their eyes are red, and they wear tiger skins. Their hair is bristling upward and bound with snakes. They are adorned with venomous snakes, for it is said, "having a belt adorned with snakes," which serves as an illustration. Such specific characteristics are connected to all of them.
Some maintain that even the King Sumbharāja is to be visualized as graceful, following the explanation of the uṣṇīṣa: "All the marks are perfectly complete." Thus, these are the explanations and teachings of the meditative absorptions (samādhi). Each of these is the yoga of the lord of the maṇḍala. Furthermore, in order to show the arrangement of the maṇḍala along with its results, the verses beginning with "cessation" (nirodha) are spoken. Wherever the wrathful deity himself is the constituent of the maṇḍala, that is the wheel of wrathful deities (krodhacakra); wherever the Buddha himself is, that is the wheel of Buddhas (buddhacakra); and wherever the vajra itself is, that is the vajra maṇḍala—this is the arrangement of the four mantras.
Regarding those, the first accomplishes cessation, which is the meaning of the "vajra of cessation." The second is the approach (sevā), which is the meaning of the "six-limbed approach." The third is twofold: the enjoyment of ignorance, hatred, passion, and the vajras of wisdom, as well as the recitation of the vajras of body, speech, mind, and wisdom. From among those, the former is the accomplishment of meditative absorption, while the latter is the vajra wisdom, which is the result of the recitation.
In that regard, the wheel of wrathful deities will be explained in the eighteenth chapter, from the words "The wheel that is entirely yellow" up to "revolves like the immovable one." As for the vajra maṇḍala: "Whatever are the vajras of ignorance, faults, and passion, together with the Dharma..."
"Always perfectly connected to that which arises from the application of awareness, having become an entity intoxicated by various purities, I prostrate to that vast [state] which is like the bodhicitta." Thus it will be explained. The wheel of the Buddha was taught in the seventh [chapter] starting with "Form is threefold," and so forth. If one asks, "Why then is the great maṇḍala not taught here?" it is because it has already been extensively shown in the very first chapter. Regarding "the vajra samaya" and so forth: "vajra" refers to the vajras of body, speech, mind, and wisdom. The "arrangement of their samaya" is their emanation and reabsorption; it is the meditation on their suchness, the actual meaning, and the manifest enlightenment—the meditation of the vidyāpuruṣa. The chapter that clarifies this is called by that name. From the Guhya-samāja-ṭīkā Puṣpamālā, this is the thirteenth chapter.
Translation status: Not among 84000's published translations. A bibliography of the canon lists 1 English-language publication(s) on this text, e.g. Tucci, Giuseppi, Theory and Practice of the Maṇḍala. (1961). London, pp. ???-???. — these may include a full or partial translation. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.