Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work is a technical commentary on the Sādhana of Samantabhadra, attributed to the master Buddhajñānapāda. The text functions as a comprehensive manual for the practitioner, bridging the gap between ritual performance and the realization of non-dual Mahāmudrā. It guides the reader through a rigorous progression of spiritual disciplines, beginning with external purifications and the construction of the maṇḍala, moving through complex visualizations of deities and seed-syllables, and culminating in the direct realization of non-conceptual wisdom. The author argues that the ritual elements—such as the visualization of the five Tathāgatas and the use of secret mantras—are not ends in themselves but are pedagogical tools designed to dismantle conceptual proliferation and the illusion of intrinsic nature. By committing to this system, the reader is expected to transition from ordinary conceptualization to the fruition of authentic knowledge, ultimately achieving the state of Samantabhadra for the benefit of all sentient beings.
Provenance
About this text
A commentary on the Sādhana of Samantabhadra, the Samantabhadrasādhananāmavṛtti serves as a technical guide to a ritual practice attributed to the master Buddhajñānapāda. The work is authored by the Indian scholar Śrī Phalavajra and belongs to the tradition of the Guhyasamāja and Related Tantras. It was translated into the Tibetan language by Vibhākara, Vīryabhadra, and the monk Rin chen bzang po, and is preserved in the Tengyur (vol. དི), where it extends over 97 pages. The text enacts a bridge between ritual performance and the realization of non-dual Mahāmudrā, guiding the practitioner from the initial homage to the deity and the construction of the maṇḍala toward the direct realization of non-conceptual wisdom. It argues that ritual elements, including the visualization of deities and the understanding of the immeasurable families, are pedagogical tools designed to dismantle conceptual proliferation. A scholar or serious reader consults this work today to understand the rigorous progression of spiritual disciplines required to transition from ordinary consciousness to the realization of the supreme union of insight and method.
Sanskrit title
Samantabhadrasādhananāmavṛtti
Indian author
Śrī Phalavajra
Tibetan translators
Vibhākara, Vīryabhadra, sgra bsgyur ba’i lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “A Running Commentary on “The Samantabhadra Sādhana”” (Toh 1867), machine draft, 2026.https://naxiai.com/tibetan/works/toh1867
Summary & commentary
Significance
The work is significant for its integration of ritual sādhanā with the high-level philosophy of Mahāmudrā, demonstrating how formal liturgy serves as a vehicle for non-dual realization. For the modern reader, it provides a precise window into the intersection of Tibetan tantric visualization, psychology, and the ontological view of emptiness.
Structure
Passages
Section
Description
1-12
Preliminary Rituals and Definitions
Introduction, homage, and instructions on external purifications, offerings, and the conceptual basis of the maṇḍala.
23-56
Philosophical Foundations and Analysis
Discussion on the intermediate state (antarābhava), the nature of the five aggregates, and the emptiness of mind and phenomena.
67-110
Visualization and Meditative Practice
Detailed instructions on visualizing specific deities (e.g., Yamāntaka), the use of seed-syllables, and the process of entering meditative absorption.
121-129
Advanced Application and Fruition
Guidance on attaining siddhis, the use of the ultimate mantra, and the final realization of non-conceptual wisdom.
Themes
Non-duality and Mahāmudrā (2, 123, 129)
Deity Visualization and Maṇḍala Construction (8, 77, 110, 122)
Emptiness and the Nature of Phenomena (56, 88, 99)
Compassion and Altruism (2, 7, 128)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on “The Samantabhadra Sādhana”·
In the language of India: Samantabhadrasādhanavṛtti. In the language of Tibet: Kun tu bzang po’i sgrub pa’i thabs kyi ’grel pa (A Commentary on the Sādhana of Samantabhadra). Homage to the Blessed One Mañjuvajra!
I bow to the one called Samantabhadra, who is completely liberated from all conceptual elaborations, whose very nature is the supreme union of insight and method, and who possesses the vajra of body, speech, and mind. I shall here write down the stages of the practice of Mañjuśrī as taught by the Master, just as they are set forth in the glorious Guhyasamāja Tantra.
Those who desire many qualities should train in whatever is appropriate. Although the goal of Buddhahood is exceedingly profound, it is not something to be discouraged by someone like me. In all compositions of treatises, the expression, the subject matter, the purpose, and the ultimate purpose are the factors that cause those possessed of discernment to engage; therefore, these must be stated at the very beginning. Thus, I shall first state them: the name of this work, which is closely connected to the glorious Guhyasamāja Tantra and serves as its detailed exposition, is the "Sādhana of Samantabhadra." The subject matter here is the Blessed One Mañjuvajra. The relationship is that these expressions and the subject matter exist in the nature of the means of accomplishment and the object to be accomplished. The purpose is to satisfy the minds of those to be trained exactly as they are. The ultimate purpose is to attain the state of glorious Samantabhadra through the stages of hearing, contemplation, and meditation.
All of these are shown by the first verse. Although the master Buddhajñānapāda had already perfectly realized the yoga of the non-dual Mahāmudrā, when he wished to act for the benefit of all sentient beings without exception and began composing the Sādhana of Samantabhadra, he stated that one must first pay homage to one’s chosen deity. This is expressed in the words beginning with "The Glorious One" (śrīmān). "Glorious" (śrī) is characterized by the accumulations of merit and wisdom. One who possesses these is "the Glorious One." Alternatively, glory is of two kinds: the innate (sahaja) and that produced by power. In this context, the innate is the mind that is naturally luminous. That produced by power is the actualization of Samantabhadra through the power of meditation. To that Mañjuśrī who is beautiful, possessing the splendor of arising from those two, one should pay homage. This is to be connected with the statement: "In order to worship him, I shall explain the ritual, which is the sequence of meditation." To clarify those two splendors, it says "who has abandoned all ignorance." This refers to one who has abandoned and cast away all—that is, the entirety—of what is called ignorance, which is characterized by nescience. By this, it is shown that because [the deity] arises from the mind that is naturally luminous, his splendor is naturally pure, and it demonstrates the perfection of his own welfare without any deficiency.
Regarding the phrase "emanations of the immeasurable families": they are immeasurable and are emanations of the families; since they are both families and emanations, they are called "emanations of the immeasurable families." That which is thoroughly adorned by these very [deities] is what is referred to by that term. This demonstrates that, in the ultimate sense, all the deities of the maṇḍala without exception belong to the continuum of the single Samantabhadra and are his very emanations. This is because the Blessed One himself abides as the essential nature of all the deities of the maṇḍala without exception.
Furthermore, the purity of the mirror-like wisdom and the others is the essential nature of the Tathāgatas, such as Vairocana. The purity of the earth element and the others is the nature of the four goddesses, such as Locanā. The purity of the six sense bases, such as the eye, is the nature of the six bodhisattvas, such as Kṣitigarbha. The purity of the sense objects, such as form, is the nature of the six goddesses, such as Rūpavajrā. The purity of faith and the other [faculties] is the essential nature of the four wrathful deities, such as Yamāntaka.
Regarding the phrase "insight" and so forth: insight is the essential nature that thoroughly discriminates all phenomena as being without self. The "limbs" are the method, which is great compassion. The union of these two is the direct realization of all suchness; thus, by way of spontaneous engagement, one enters into the welfare of sentient beings for as long as saṃsāra endures.
"Definitively blazing" means having become delightful; by this, the complete methods for benefiting others are shown. Alternatively, "insight" is the mudrā of wisdom. The "limb" is the Blessed One Mañjuśrī. The union of these two is the meditative equipoise of the two organs, becoming one like water and milk. From the sound of the great joy of luminosity, he performs the welfare of the entire assembly of buddhas and the assembly of sentient beings without exception. He who possesses the glory characterized by gentleness and universal excellence is Mañjuśrī; he is the wisdom body of all the Tathāgatas.
Regarding the phrase "for the sake of offering," it means for the sake of expressing that, up to the point of "for the sake of manifesting it"; here, the word "offering" is not a term indicating that the act of offering itself is to be performed. Alternatively, meditation is also the offering itself. Alternatively, if you ask, "How is it that you yourself explain the ritual of offering? If you are composing this as your own invention, what scholar would show respect for it?" If you then think, "If it follows the scriptures of the Blessed One, then it has already been definitively established in various places that he is embraced by the limb of the Blessed One’s great compassion," it is for that reason that "Glorious" and so forth are spoken. The assembly of the glorious buddhas is the "gathering" (saṃvara); because he causes them to gather as one for the sake of sentient beings, it is the "Glorious Assembly" (Śrīsaṃvara). Alternatively, because he is definitively born from the lotus of the letter A, he is "Born from A."
Because it is both glorious and born from the syllable A, it is the Guhyasamāja. The treatise that teaches this is also called by that name. The system of practice taught therein, such as the observance of the samaya, is the system of the glorious Guhyasamāja; it is by means of this that the ritual is to be shown and explained.
One might ask: "Was this ritual explained to you without being requested by others, or was it requested?" To answer this, it says, "by the sublime spiritual friend." One in whom complete purification exists is a sublime spiritual friend; these are the virtuous friends who are brothers and disciples. There are three types of brothers: Koṅkanadharmākara, Śrīparvata-Śikhivajra, and others. There are four types of disciples: Dīpaṃkarabhadra, Praśāntamitra, Mahāvajrasukha, and Rāhulabhadra. "Exhorted by them" means that they made a request preceded by service and honor; thus, it refers to that which inspires my enthusiasm.
If one asks what kind of ritual it is, it says, "all wandering beings without exception," and so forth. The perfect welfare of all wandering beings without exception or remainder is characterized by the direct realization of Samantabhadra, the ultimate goal. That which serves as the cause for this is the "agent." By this, it is shown that [the ritual] is a suitable vessel for the sake of pleasing all sentient beings in every way. Furthermore:
"By whatever means or by whatever thing
The minds of men are made to rejoice,
In those very ways and by those very means
He manifests [himself]."
It is just as it has been said: "Like a multifaceted jewel." Now, in order to truly encourage those of inferior intellect and lack of skill, the words "This leisure and endowment" and so forth are spoken. O fair-faced one, you should strive to apply yourself to the meditation on insight and method for the sake of your own ultimate goal; "application" means diligence in that regard. Why is this? Because it is said, "This leisure and endowment is extremely fickle." What are the eight states of non-leisure? They are: birth in the hells, as a hungry ghost, or as an animal; birth in a frontier region; birth as a long-lived god; having impaired faculties; being born in a place where the teachings are not present; and being born in a world where no Buddha has appeared. This freedom from such eight states of non-leisure is "leisure and endowment," which is the human birth characterized by the class of those with equal fortune. Furthermore, it is fickle, for it is filled with many sufferings such as aging, sickness, death, and separation from the beloved. Even if one has obtained the perfection of leisure and endowment, meeting with a sublime being in this world—meeting with a spiritual friend—is extremely difficult to find. Therefore, rely upon a spiritual friend. "Application" means one should possess the yoga of meditating on the sublime aspiration. Now, regarding the two verses that follow, it is said: "In that regard, the practitioner..." and so forth. In that context, "in that regard" refers to the selection of qualities.
The term "mantrin" refers to a master who practices the way of Secret Mantra. Such a person is endowed with compassion and supreme affection. Regarding the word kaṃ, it means bliss; ruṇedati means to obstruct or withhold. Thus, compassion is that which generates the nature of aspiration in order to attain enlightenment—the state of Samantabhadra—thereby giving rise to the extraordinary resolve. Likewise, they are adorned and embellished with qualities such as emptiness. "Generosity" refers to the thorough giving away of one's own wealth. The word "and so forth" includes ethical discipline, patience, diligence, and the rest. The "profound way" is the Mahāyāna; to have "supreme devotion" to it means to be diligent and exert oneself in hearing, reflecting, and meditating. The meaning is that by being adorned with qualities such as emptiness, one will come to have supreme devotion to the Great Emptiness and so forth. As it is said:
"Having correctly adopted ethical discipline, they likewise engage in it;
They practice generosity and rely upon compassion;
They are patient, and that virtue also brings these beings
To liberation and the attainment of supreme enlightenment.
They show reverence to the Bodhisattvas
And are thoroughly skilled in the vast and profound way."
Regarding the phrase "Glorious One" (Śrīmat) and so forth: "Glory" (śrī) is a characteristic that is preeminent across all tantras. One who possesses that glory is "Glorious." It is said: "The ultimate of tantras is the Guhyasamāja." Thus, it is the "Glorious One."
It is called a maṇḍala because it takes the essence; maṇḍa refers to the essence, just as butter and curd have an essence. That which is endowed with and accompanied by the manner of conferring empowerment therein is the maṇḍala. Furthermore, according to the manner explained in such passages as: "The vase empowerment is the first; the secret empowerment is the second; the wisdom-gnosis is the third," and so forth, the master has perfectly completed the conferring of empowerment upon the disciple. "According to the ritual" means that by pleasing the master and offering a fee, the master grants permission, and if one meditates correctly, the result will be attained. In other tantras, eight empowerments are taught: the vase empowerment, the garland empowerment, the silk ribbon empowerment, the crown empowerment, the name empowerment, the vajra empowerment, the teaching of suchness, the secret empowerment, and the permission empowerment. Since these are all included within this [text], only three types of empowerment are taught in this tantra. "The fourth also" refers to the empowerment into the state of a master according to this very sequence. "The wise one" means one endowed with great insight. "Pleasing one's own mantra" means that the mantra is the sequence of meditation taught by the guru; "pleasing it" means to bring it to direct realization. In order to train in meditation, the teaching on the stage of the beginner is spoken:
It is said, "In some places," and so forth. On a certain most excellent mountain, one should accomplish that which possesses the sixty branches of melody—a voice that is soft and pleasant, satisfying the minds of all beings without exception. That mountain is also endowed with an abundance of stainless water, possessing the application of water. It is beautifully adorned and made lovely by garlands of the finest trees, such as the sāla, tāla, tamāla, drākṣā, āmra, and so on. It is appropriate to please the deity in such a place, on one side of a nearby mountain; otherwise, if one sees unrelated things, distortions will arise in the mind. "Thus, one should accomplish" means that one should manifest [the deity] in the manner explained below.
Now, the sequence for entering into meditation is taught, beginning with "First," and so forth. First, having risen from bed in the morning—at the beginning of the forenoon—one should arrange the syllable ma in the center of the moon at the heart. One should visualize the seed-syllable of Mañjuvajra, situated in the center of a sword arising from the syllable maṃ upon a moon resting on a multicolored lotus. If one asks what it is like, it is said: "Radiating stainless rays of light." This refers to that from which the Tathāgatas emerge from the tips of the five-colored rays of light radiating in all directions. That very thing is for the sake of the desire, hatred, and... of sentient beings.
One should wash one’s face and so forth, thinking: "I shall purify delusion and teach the ultimate dharma." By the word "and so forth," it is meant that one should perform all activities such as the work of the maṇḍala, the stūpa, circumambulating the Three Jewels, and external offerings. All of these should be engaged in with a mind endowed with the compassion of one who is thoroughly tormented by great pity, but not otherwise. Alternatively, it is appropriate for that very person who is renowned for possessing the realization of suchness without error. Why? Because this itself is the cultivation of the ultimate insight and method. As it is said in the Śrī-tattvasaṃgraha: "All the Tathāgatas are seen in the form of a moon maṇḍala at one’s own heart." Because that very wisdom is free from all stains of desire and the like, it has a form of blazing light; because it is the nature of the entirety of the accumulations of merit and wisdom, it is of a nature that satisfies all wandering beings; because it possesses the power to accomplish the intended welfare of the entire realm of sentient beings through the emanated rays of light of the glorious Mañjuvajra and others; and because it pervades the wheel of directions to the limits of the expanse of space, it is the state of high status.
Because it is complete, being endowed with all the fruits of definitive excellence without exception, it is like the form of the moon’s maṇḍala; thus, by the phrase "like the moon’s maṇḍala," that very [nature] is taught. Now, the entry into meditative absorption is shown. Regarding the phrase "excellent sandalwood" and so forth: "excellent" refers to being anointed with excellent sandalwood such as śrīkhaṇḍa and the like. By the word "and so forth," it is beautified by being anointed with saffron, camphor, and musk; it is perfumed with incense such as agarwood and turuṣka; and it is beautified by being strewn with various fragrant flowers such as santāna, bāluka, campaka, jāti, mallikā, and utpala. This is the supreme portion, the sublime direction, the place of meditative concentration; one should remain on a comfortable seat, the place for settling in meditative absorption. One should train in meditative absorption on a soft cushion, such as one stuffed with cotton or covered in silk. If one asks what its characteristics are, for that reason it says, "The buddhas dwelling in the three times," and so forth. This refers to the buddhas dwelling in the ten directions of the past, future, and present. "Focusing" means to bring them to mind. "Various clouds of offerings" refers to the offerings arising from the sound of the light rays of the sword upon the moon at the heart: flowers, incense, perfumes, lamps, food offerings, music, song, dance, clothing, and so forth.
Because the various types of sublime offerings, such as robes and so forth, are so numerous, they are like clouds; thus, they are called "clouds." The word "and so forth" includes praises preceded by offerings, the making of aspirational prayers for the sake of caring for sentient beings, the offering of supplications, and the offering of oneself. "By the wise" means by one with a stable mind, free from all discursive thoughts of distraction. In this manner, through the methods previously explained and those to be explained below, one should perform the confession of misdeeds and so forth in the presence of the Buddhas. "In order to increase virtues" means for the sake of accumulating virtues. The word "and so forth" includes rejoicing in merit, taking refuge in the Three Jewels, generating the mind of enlightenment, and abiding on the path. The explanation of this brief summary is stated as "Whoever," and so forth; first is the confession of misdeeds. Regarding that, "whoever [has] from beginningless [time]" refers to whatever turbid misdeeds have been accumulated since beginningless time; these should be confessed and proclaimed in the presence of the Buddhas, whose hearts are moved by compassion. Furthermore, this refers to the misdeeds committed, or caused to be committed, which arise from the latencies of the afflicted mental consciousness—accumulated and gathered through every conceptualization within the realms of hell-beings, hungry ghosts, animals, humans, and so forth, amidst the turbulent waves of the river of existence in beginningless saṃsāra.
Regarding the phrase "rejoicing in what has been done according to the ritual," this refers to the "all" that is preceded by the vow not to do it again. It means: "I confess all those natural misdeeds and proscribed misdeeds arising from body, speech, and mind." As for the teaching on rejoicing in merit, it begins with the words "the perfect buddhas" and so forth. One should rejoice without distinction in all roots of virtue with an exceptional intention, and with a mind thoroughly imbued with compassion, one should dedicate them toward unsurpassed enlightenment and correctly direct them toward the path characterized by acting for the benefit of others. If one asks what kind of merit this is: because it purifies the collections of virtue and non-virtue, merit is called "virtue." If one asks who has performed these: they were performed by the perfect buddhas—the truly and perfectly awakened ones—and the noble bodhisattvas dwelling on the ten grounds, such as the noble Avalokiteśvara; by the noble ones, the śrāvakas and pratyekabuddhas; and by "others," including even non-Buddhists and ordinary beings. If one asks how one should rejoice in the merit performed by non-Buddhists: since it is seen to be summarized in the "Chapter on Rejoicing" from the Blessed Mother, the Eight Thousand Line Perfection of Insight, there is no contradiction. Taking refuge in the Three Jewels is taught by the three verses beginning with "the play of the mind" and so forth.
Through the play of the mind, which is connected by a web of light rays arising from the specific power of meditative concentration, delusion itself is the stainless moon. To that Blessed Buddha, who possesses the purposeful aim accomplished by the means of great compassion and who has perfected and fulfilled the immeasurable benefit of beings through that moon of the mind, I go for refuge. What is being shown? Because Samantabhadra himself is by nature the essence of the dharmakāya, he is skilled in acting for the benefit of all sentient beings without exception. Regarding the phrase "abiding in one's own mind," because it is the very essence of individual self-knowing awareness, it is realized through the direct perception of the yogi in the ultimate sense, but not as something external. Regarding the phrase "completely liberated from all conceptualization," and so forth, it means "I go for refuge to that dharma." In what way? It is completely liberated from all conceptualization, meaning it is free from all the stains of unreal conceptualization. "Supreme beings" refers to those supreme ones whose nature is the dharma. Their "perfection" is characterized by high status and definite goodness. The "basis" for that is the support. Regarding the phrase "the single-taste essence of all things," the single-taste essence of all things without exception, which are by nature mere appearances, is emptiness.
Because there is no phenomenon whatsoever that exists apart from the dharmadhātu, emptiness is characterized as being all-pervasive. Regarding the phrase "from the fetters," and so forth: because they are the masters of those possessing ascetic discipline (vratas), they are the "Masters of Discipline." Those possessing discipline are the śrāvaka arhats. The one who has become their master is the one who, through the root of great compassion and through striving for the welfare of others, is the master or lord. The assembly of these is the multitude; to that, "I go for refuge." If one asks in what manner, for that reason it is said: "Completely liberated from the fetters," and so forth. By whom the fetters of the suffering of saṃsāra—the afflictions characterized by attachment, aversion, pride, ignorance, and so forth, as well as the fetters characterized by the cognitive obscurations—have been completely and unerringly cast off and liberated from; who is the supreme compassion, produced and sustained by the force of great compassion, whose nature is to teach the Dharma to all sentient beings; and who, having perfected the ten perfections and accumulated the collection of primordial wisdom, abides on the ten grounds such as the Joyous (pramuditā) and so forth—to that Saṅgha I go for refuge. This is not for the sake of the śrāvakas. The generation of the mind of enlightenment (bodhicitta) is taught by the words "thought and," and so forth: "Thought and the ripening have been transformed."
This means that one should correctly generate the mind set upon unexcelled, perfect enlightenment, which is characterized by the welfare of others. As it is said:
"Without beginning or end, peaceful,
The inexhaustible sovereign of existence and non-existence,
The indivisibility of emptiness and compassion—
This is explained as the bodhicitta."
If one asks what it is like, it is described as: "Adorned with superior resolve." Because it is liberated through excellence, it is called "superior resolve." That which is the very essence of the mind's aspiration is the "adornment," and it is that by which it is adorned and embellished.
How so? It is the purity of intention and the purity of maturation. The purity of intention is the bodhicitta of aspiration. The purity of maturation is the bodhicitta of application. Among these, the desire for unexcelled, perfect enlightenment for the sake of others is the bodhicitta of aspiration. From the point of beginning, that which follows the accumulation of the collections of generosity and so forth, preceded by the taking of the vows, is the bodhicitta of application.
With such purity of intention and maturation as the cause, regarding the phrase "by all obscurations": because they obscure all virtuous dharmas, they are called "obscurations." An obscuration is an impediment. Furthermore, "all" refers to the nine afflictions that act as obscurations: attachment, aversion, pride, ignorance, the view of holding [wrong views] as supreme, the view of holding [discipline and] ascetic observances as supreme, doubt, sleep, and lethargy. Because these nine afflictions obscure, they are all called "obscurations."
The habitual tendencies of those [afflictions] are improper mental engagement. That which is preceded by such a mind is what is correctly brought forth and correctly severed; that which has the nature of correctly destroying is "correctly bringing forth." Regarding the statement that one who abides on the path should meditate, it is said: "The Sugatas," and so forth. Now, one should abide in and rely upon the qualities of enlightenment. If one asks what their characteristics are: the sons of the Sugatas are the bodhisattvas, and their path is the singular, non-dual one. If one asks why, then, the divisions of the path are established, it is said:
"Because the dharmadhātu is without division,
There is no division of vehicles in the primary sense.
For the sake of leading sentient beings,
You have taught three vehicles."
Thus it is stated. Likewise, the "way of the ten white qualities" such as generosity and so forth refers to generosity, ethical discipline, patience, diligence, meditative concentration, insight, power, aspiration, skillful means, and wisdom. This is the way of the white qualities. "The nature of which is the perfect Buddha" means it is the essence of the perfectly complete Buddha. That which is the nature of the perfect Buddha—the dharmadhātu, the essence of suchness, the purity of all things without exception, and the ultimate way—is, from this moment, "now," beginning with each instant.
"I shall remain until I reach the ultimate heart of enlightenment." Thus, by abiding in the manner of purity, one becomes a vessel for meditation. As it is said: "Abiding in the manner, endowed with hearing and reflection, one should apply oneself thoroughly to meditation." Now, the meditation characterized by the nature of insight and method is taught: "With compassion," and so forth. With a mind tormented by great compassion, one should perceive the entire world of beings as being completely bound and fettered by the net of views. In this context, "net" refers to the views themselves because they act as a bond. Just as birds caught in a net, though they possess the power to fly through the sky, remain as if inert and their bodies become unserviceable, so too these sentient beings, bound by the three views, are unable to attain nirvāṇa. The three views are the view of the transitory collection, the view of grasping at a self, and wrong view. Thus, just as a father acts for the sake of his child, one should focus on rescuing the entire realm of sentient beings through great compassion and meditate on the peerless bodhicitta. "Peerless" refers to the very essence of great compassion. "In this way" means by means of this method: one should reflect, "Alas! Although these sentient beings are by nature nirvāṇa, they have not realized this for themselves. How can I cause them to understand this?" Thus one should contemplate.
When one perceives all beings as being of that very nature, great compassion arises in the manner of non-perception. One should then contemplate oneself as being of that same nature, the essence of all things. Having thus meditated upon bodhicitta, one becomes a practitioner of mantra and becomes the very essence of wisdom; this continues until the point where it is said, "one will come to possess the yoga of the perfection of insight."
Regarding the question: if all the systems of mantra state that one must meditate on both insight and method, how is it that the author of this treatise establishes a connection by saying that one meditates on insight through the meditation on method? The answer to those who perceive this as inconsistent is that one should view it as an entry into suchness. As it is said:
"When the yogi has become of that nature,
Through the lineage of meditation
Upon the selflessness of the nature of all things,
One becomes the possessor of Mahāmudrā."
The teaching that one meditates on insight after meditating on method is expressed by the words "the essence" and so forth. In this way, phenomena are empty of intrinsic nature and possess a nature free from conceptual elaboration. Why is that? It is stated, "because they are devoid of intrinsic nature." Ultimately, because all things are devoid of a nature that is either one or many, they are of the nature of non-existence. Furthermore, from the Mother Prajñāpāramitā: "Subhūti, all phenomena are not made empty by emptiness..."
Otherwise, it is said that "phenomena themselves are empty." Likewise, it is said: "Just as forms in a mirror, though appearing, are devoid of being one or many and do not exist there, so too is the nature of things." Similarly, because phenomena lack the apprehension of signs, they are signless. Why is this? It is stated, "because they are devoid of causes." This means that in the ultimate sense, they are devoid of signs because they lack causes such as a creator god (Īśvara) and so forth as imagined by others; it is not so in the conventional sense. As it is stated: "Whether always existing or non-existing, they depend upon other causes." Therefore, it is explained: "Just like a dream, an illusion, and a city of gandharvas, so too are arising, abiding, and ceasing taught to be." Conventionally, things do arise from the collection of causes and conditions. Therefore, it is explained: "When analyzed by the intellect, no intrinsic nature can be apprehended; therefore, it is taught to be inexpressible and without substantial entity." If one were to imagine that there are no causes even conventionally, then this fault would apply, but not otherwise. Likewise, all things are definitively liberated from aspirations and are devoid of them, because they are empty of intrinsic nature. Thus, [there is no] aspiration, nor that which is to be aspired for.
Although it is devoid of an aspirant, the entities that appear through the power of the latencies of the afflicted mind—which conceptualizes "I" and "mine"—are like an illusion, a mirage, a city of gandharvas, and a dream; they are non-existent. Therefore, because the nature of the object of prayer, the prayer, and the one who prays is empty, it is wishless. Why is that? It is stated, "because it is free from conceptualization." Because it is free from conceptualization, no entity whatsoever, whether animate or inanimate, is perceived. Nevertheless, due to the power of the latencies of beginningless ignorance, one conceptualizes them as existing. As it is said:
"That by which birth arises
Is not found in any entity whatsoever.
Regarding the nature of non-entities,
The childish desire for them to arise."
This is the yoga of the transformation of the basis: "Seeing the internal self as empty,
One sees that which belongs to the external as empty.
In that, there is nothing perceived;
Whatever is meditated upon is emptiness."
By means of this meditation, the clinging to external objects is made to disappear. Then, following the sequence taught in the Śrī Guhyasamāja Tantra, the yoga of the purification of the intermediate state is taught, beginning with "Oṃ." "Oṃ" is the definitive [syllable]. "Śūnyatā" is the representation of emptiness, signlessness, and wishlessness.
The yogi should meditate upon these three doors of liberation in their proper sequence. Furthermore, the form of the mantra Oṃ is white, the form of Āḥ is red, and the form of Hūṃ is black. Why is the word vajra mentioned? It is because it is the seed syllable of the Vajra Body, Speech, and Mind, which are by nature the three doors of liberation—emptiness, signlessness, and wishlessness—that utterly destroy the mountain of afflicted phenomena like a vajra. Jñānasvabhāva means: "I have from the very beginning been the very essence of the nature of primordial wisdom." These [syllables] demonstrate that the mind is naturally luminous.
If one asks: "Why does it not, in a single instant, assume the form of Vajrasattva and so forth to act for the benefit of sentient beings, but instead remains in the form of the five syllables?" That shall be explained: Saṃsāra is by nature the twelve links of dependent origination. As an antidote to that, the Master has taught this method of accomplishment through intense resolve. Furthermore, the Blessed One spoke of the three states of existence: the state of death, the intermediate state, and the state of birth. Among these, the state of death is the yoga of the complete transformation of the basis. The intermediate state is the meditation on the form of the five-syllable mantra. The state of birth is the full manifestation of Mañjuvajra. If one asks: "What is this so-called intermediate state?"
This is that which occurs between the existence of death and the existence of birth. That which has manifested as one's own entity between the existence of death and the existence of birth is explained as the intermediate existence (antarābhava). Furthermore, it is of the nature of mind, having a form like the moon, with all the sense faculties complete, and is seen by those of the same class of beings. It is situated between the syllables OṂ ĀḤ HŪṂ and the yellow, radiating syllable HOḤ. It remains there until the maṇḍala wheel of the glorious Vajrasattva is emanated. This is the purification of ignorance, for it is said: "Ignorance is the state of the afflictions of the previous abode." It is explained as being entirely free from faults, the nature of all qualities, and the very essence of desire, which is called "purification."
With reference to the initial application (prayoga), it is said: "Thereafter," and so forth. The practice of meditating on the mudrā of the source of phenomena (dharmodayā) immediately following the transformation of the basis is the cause of the place of birth, and it is the very essence that gives rise to all the phenomena of saṃsāra without exception. If one asks where it is meditated upon, it says: "On the ground made into a vajra by HŪṂ." This means on that ground which has been made extremely stable like a vajra by the syllable HŪṂ. If one asks from what it arises, it says: "Arisen from Samantabhadra." This means it is of the nature of the transformation of Samantabhadra, who has perfectly arisen from his own sign.
Regarding the phrase "the visualization": it means that during the state of the intermediate existence (antarābhava), one should stabilize the mind by meditating upon that object. As for Samantabhadra, his body color, faces, and hands are similar to those of Śrīmahāsukha; one should visualize that variegated vajra as arising from the syllable HŪṂ situated upon a fully blossomed variegated lotus. If one asks how that source of phenomena (dharmodaya) is to be visualized, the text says "like the autumn," and so forth. It is as white as the autumnal waxing moon, possessing an extremely pure nature, and abiding in the infinite directions, pervading the entire expanse of space without exception. It is endowed with various lights of black, white, yellow, red, and green colors, yet its natural color is white itself. Furthermore, it is a triangle situated upright; from its triangular position, one corner rests on the ground and two corners are situated above, just as it is renowned in the world. Furthermore, within it, in the nature of space, is the Vajradhara in the form of bodhicitta, who abides in the center and is contained within. It is beautified by a yellow variegated lotus and a variegated vajra, and is endowed with all such excellences—up to that point. The variegated vajra is situated upon the variegated lotus as previously shown. The generation of the celestial mansion (vimāna) is taught by the words "BHRŪṂ," and so forth.
Regarding the phrase "arisen from the wheel of BHRŪṂ," this refers to the visualization of the celestial mansion (vimāna) within that space. "Within that" means that one should contemplate a multi-storied palace situated upon the hub of a variegated lotus and a variegated vajra, which are located in the center of the mudrā of the source of phenomena (dharmodayā). It is called a "multi-storied palace" because it is both a palace and multi-storied. In the ultimate sense, it is like an illusion, a mirage, or a city of gandharvas.
Furthermore:
"Four-cornered and four-doored,
Beautifully adorned with four archways,
With bells, silks, banners, and so forth,
At the doors, door-frames, and junctions,
Adorned with vajras and jewels.
With lattices, half-lattices, suns, and moons,
And beautified by silks and flower garlands."
One should visualize this celestial mansion as having arisen from the wheel of the syllable BHRŪṂ. From BHRŪṂ arises a yellow eight-spoked or twelve-spoked wheel. In its center, one visualizes Vairocana together with his consort, arisen from the syllable OṂ. From the complete transformation of his limbs, one should visualize the multi-storied palace.
Moreover, it is the mandala of light of the Lords of Sages; it is the rays of light of whichever suns and moons are present. That which completely pervades the entire assembly of directions without exception is what is meant by that term.
Having explained the generation of the celestial mansion, its beautiful essential nature is shown. Preceded by the nature of cause and effect, the purity is taught in the passage beginning with "uneven," and so forth.
Its four corners—that is, the four corners—are equal. Why is that? It is because the causes are not unequal. This refers to the fact that previously, during his bodhisattva stage, he focused upon all beings with a mind of loving-kindness; the concordant result of that is the state of having four corners. Here, the absence of inequality is the cause, and the state of having four corners is the result.
"The four doors are mindfulness and the supreme faculties" means that the four doors—east, south, west, and north—are the excellence of mindfulness and the supreme faculties. By mentioning "mindfulness and faculties" at the beginning and the end, one refers to the four applications of mindfulness, the four right endeavors, the four bases of miraculous power, and the five faculties. These are the causes, such as the applications of mindfulness, and the four doors are the results.
Regarding that, this is the application of mindfulness to the body: "Noble son, one applies mindfulness to the body in this way: this body is without a master. What is called 'body' and what is called 'aggregate' are merely conventional designations used through adventitious terminology. It is a nest of hundreds of thousands of diseases, a collection of various impure substances such as hair, body hair, nails, teeth, bones, skin, fat, marrow, excrement, urine, and so forth. Therefore, this body is equal to space"—this is explained as the application of mindfulness to the body.
In this regard, bodhisattvas generate the following perception: they perceive the impermanent as having the nature of impermanence, the suffering as suffering, the selfless as selfless, and the impure as impure. Not perceiving a feeler, and because of not perceiving that, they do not perceive feeling either—not within, not without, and not observed in between the two. This is the application of mindfulness to feeling.
Furthermore, noble son, one correctly observes the mind in this way: that which is called "mind" is a mere name, formless and invisible; it is naturally luminous, yet corrupted by adventitious stains, like a city of gandharvas, a magical illusion, a mirage, the moon in water, or a dream. This is the application of mindfulness to the mind.
Furthermore, noble son, one dwells observing all phenomena as phenomena, yet does not perceive even the slightest phenomenon as truly existent. In that regard, what are phenomena? They are the meaning of selflessness, the meaning of non-arising, the meaning of the absence of sentient beings, the meaning of the absence of a life-force, the meaning of the absence of annihilation, the meaning of the absence of permanence, and so on, up to seeing all phenomena as empty. This is the application of mindfulness to phenomena.
What are the right abandonments? They are as follows: for the sake of not producing unarisen sinful and unwholesome phenomena, one generates aspiration, exerts diligence, and firmly holds the mind; and for the sake of abandoning sinful phenomena that have already arisen...
In order to maintain virtuous phenomena that have already arisen, and in order to produce virtuous phenomena that have not yet arisen, one generates aspiration, exerts diligence, and thoroughly holds the mind. In that regard, what are the four bases of miraculous power? They are the meditative concentrations of aspiration, diligence, mind, and discernment. Among these, aspiration is that which brings these phenomena to manifestation. Diligence is that which brings these phenomena to completion. Mind is that which individually examines these phenomena. Discernment is that which is skilled in these phenomena; because one dwells in the bases of miraculous power and so forth and thereby brings them to completion, they are called the "bases of miraculous power."
In that regard, what are the five faculties? O Son of the Gods, that which has faith in all phenomena as unarisen, and which, because they are unarisen, knows their nature to be without transition—this is the faculty of faith. That which, being free from the perception of distance or proximity, does not direct the mind toward any phenomena—this is the faculty of diligence. That which does not attend to any phenomena and, by virtue of not apprehending an object, does not establish mindfulness—this is the faculty of mindfulness. That which does not accumulate any phenomena and does not apprehend any phenomena—this is the faculty of meditative concentration. That which is free from the production of any phenomena, free from the arising of any phenomena, and sees all phenomena as empty by nature—this is the faculty of insight.
Regarding the phrase "the archways of the four meditative concentrations," this refers to the four meditative concentrations themselves becoming the four archways. An archway is that which has pillars (or gates) on the exterior of the celestial mansion. In this context, the results of the four meditative concentrations are the four archways: the first is the nature of one-pointedness that, having seen the defects of the desire realm, is free from attachment to the pleasures of desire through birth. The second is the focus on the qualities of being free from attachment to desire through non-investigation, which is the one-pointedness of mind itself. The third is the freedom from attachment of the pure mind. The fourth meditative concentration is the freedom from attachment to the inhalation and exhalation of breath and to physical pleasure. Furthermore, as it has been explained: the first is possessed of the waves of movement along with conceptualization and discernment; the second is joy and bliss; the third is the state of being distressed by the fear of falling away from bliss; and the fourth is that which has become of a single taste.
Regarding the phrase "completely surrounded by the parapet of meditative concentration," the meditative concentrations themselves are the parapet. They completely surround and delimit [the mansion], being encircled on all four sides. In this regard, meditative concentration is the state of having brought the mind and mental factors into equilibrium; it is the one-pointedness of mind. A parapet is the manner of a ledge on the exterior of the wall. Those meditative concentrations are the "Heroic Progression," the "Space Treasury," the "Stainless," and so forth.
The meaning is that the parapets are the results of what was previously meditated upon during the stages of a bodhisattva, such as the Lion’s Sport and so forth. Regarding the phrase "well-supported on those parapets" and so on: "on those parapets" refers to the collection of dhāraṇīs that uphold the sublime offerings, which are well-supported and abide upon those four parapets. These dhāraṇīs function to uphold and not forget the meaning, the text, the etymologies, and the essential nature of all things, such as the afflicted and the purified. They are the specific recitations within the mind.
These very dhāraṇīs should be visualized as the maṇḍala of the offering-holders. One should visualize them as possessing all the varieties of enjoyments, such as singing, music, dance, and the utterance of praises, as well as flowers, incense, perfumes, lamps, and divine food. They are endowed with various graceful forms, and should be visualized as possessing faces, hands, and hand-symbols. By mentioning the word "dhāraṇī," the ten perfections, the ten grounds, and the ten masteries are also to be applied by implication. As it is said in the ritual for the maṇḍala offerings: "In the east, one should draw the grounds; likewise in the south, draw all the blazing perfections; in the west, the ten masteries; and in the north, draw all the dhāraṇīs."
Regarding the phrase "all the various ornaments" and so forth: "all the various ornaments" refers to pearl tassels and the like.
The bracelets and armlets adorned with jewels produce a variety of wonders. Why is that? It is because it says, "Because he fulfills all the intentions of beings." Since he previously practiced the four means of attraction—generosity, pleasant speech, purposeful conduct, and consistency of purpose—the result is this celestial mansion adorned with every kind of ornament.
In that regard, generosity is of three types: ordinary generosity, great generosity, and supreme generosity. Giving food, drink, vehicles, clothing, and so forth is ordinary generosity. Giving away one's wife, sons, daughters, male and female servants, houses, and even an entire kingdom is supreme generosity. Giving away one's flesh, blood, head, eyes, body, half the body, the crown of the head, and so forth is great generosity. Speaking words that are pleasant to the ear to those who beg and those who listen to the Dharma is pleasant speech. Acting for the benefit of others exactly as one does for oneself is purposeful conduct. Establishing others in the very same vehicle in which one has developed the perception of its qualities is consistency of purpose.
Regarding the phrase "moved by the wind" and so forth, the treatise known as the Vinaya (Discipline) refers to that which moves and pervades all the treatises of the sublime Dharma through the ninefold scriptural collections of the Blessed One. By mentioning the Vinaya, the Abhidharma (Higher Knowledge) is also included. These are the scriptural collections of the Blessed One: the Sūtra (Discourses), Geya (Verses in Melody), Vyākaraṇa (Prophecies), Gāthā (Verses), Udāna (Inspired Utterances), Itivṛttaka (Thus-It-Was-Said), Jātaka (Birth Stories), Vaipulya (Extensive Teachings), and Adbhutadharma (Marvelous Events). Among these, the Sūtra class is so called because it teaches in a concise manner; it presents the entirety of the scriptural teachings in summary. Alternatively, it is called the Sūtra class because it teaches the welfare of beings according to their respective capacities. The Geya consists of speech perfectly endowed with the sixty branches of melodic resonance. The Vyākaraṇa is so called because it provides prophecies regarding praise, the teaching of the Dharma, and so forth; it is made so by revealing the future portion through the vision of the specific nature of karma. The Gāthā are composed in metrical verse. The Udāna refers to the utterances of "Ema ho! Buddha!" and so forth, spoken out of complete joy upon attaining a sublime and unprecedented truth, as well as the expression of "Excellent!" The Itivṛttaka reveals the other previous births of the Buddha from the time he became a Buddha until his passing. The Jātaka reveals the various lifetimes the Buddha took in the past and so forth.
The Vaipulya (Extensive) is that which teaches a single entity through immeasurable classifications. The Adbhuta (Marvelous) is that which teaches immeasurable karmic ripening even from a minor action. Because such is the dharma of the sublime ones, it is the Saddharma (Sublime Dharma); it is that which is to be known by the wise. That Sublime Dharma is called "all-pervading" because it encompasses the three modes. Furthermore, because the sublime dharma of the nine branches of the scriptural collection is taught to all sentient beings, for that reason, it is described as extending from "moved by the wind"—referring to the rows of banners and the sounds produced by the bells and tinkling ornaments that are stirred and set in motion by the wind—to "the celestial palace endowed with the resonance of sound." Regarding "the mirror" and so forth: the mirror itself is the mirror; wisdom is the thorough purification of ignorance and the clear realization of all phenomena. Because it is naturally luminous and thus unstained by defilements, it is "ever stainless." The branches of enlightenment themselves are the flowers; the meaning is that the cultivation of the seven branches of enlightenment during the stage of a bodhisattva is precisely these flowers endowed with the most excellent fragrance. In that regard, the seven branches of enlightenment are as follows: the mindfulness by which one analyzes all phenomena and realizes that all phenomena are empty of their own intrinsic characteristics is the branch of enlightenment of correct mindfulness.
The wisdom that thoroughly discriminates the eighty-four thousand heaps of Dharma, and which investigates and guides according to the way things are—distinguishing the interpretable meaning from the definitive meaning, the conventional from the ultimate, and the symbolic from the definitive meaning—is called the factor of enlightenment of the thorough discrimination of phenomena. The mindfulness through which one is not attached to this joy of the thorough discrimination of phenomena, but possesses the meditative concentration of pliancy and the cognition of equanimity, is called the factor of enlightenment of correct diligence. The mind that delights in the Dharma without discouragement, which is exceptionally clear, yearning, and which pacifies the afflictions, is called the factor of enlightenment of correct joy. The pliancy of mind through which the afflictions are destroyed, one is freed from obscurations, and the mind is placed in the focus of entering into calm abiding, is called the factor of enlightenment of correct pliancy. The meditative concentration through which the wisdom of the Dharma is fully awakened and one is devoted to the equality of all phenomena just as they are, is called the factor of enlightenment of correct meditative concentration. The mental ease through which the mind is not attached to any phenomena and is not captivated or harmed by worldly things is called the factor of enlightenment of correct equanimity. The result of these factors of enlightenment, which serve as the causes, is the perfection of flowers.
Regarding the terms "net" and "half-net": those pearl tassels that are beautiful with jewels in their centers are called "nets," while those without ornaments in the center are called "half-nets." The "mirrors" are simply mirrors themselves. The "flower garlands" are ornaments made from mandārava, utpala, mālikā, jāti, bakula, and so forth, which are positioned in connection with the archways and the sides of the doorframes. These produce a variety of wonders. For that very reason, it is "unequaled," meaning it is not shared with others.
As for the "eight liberations": the first liberation is for one possessing form to look at forms. The second liberation is for one who, perceiving no internal form, looks at external forms. The third liberation is the resolve upon the beautiful itself. The fourth liberation is thinking, "Form is obstructive," and by completely transcending the perception of form, thinking, "Space is infinite." The fifth liberation is completely transcending the perception of space by thinking, "Consciousness is infinite." The sixth liberation is completely transcending the sphere of infinite consciousness and, having attained the sphere of nothingness, abiding therein. The seventh liberation is completely transcending the sphere of nothingness and, having attained the sphere of neither perception nor non-perception, abiding therein.
Having completely transcended the sphere of neither perception nor non-perception, one achieves and abides in the cessation of perception and feeling; this is the eighth liberation. These are the purities. The ultimate nature of reality is the central celestial mansion, in the midst of which Vairocana resides in his respective place, beautifully adorned by eight excellent pillars. Regarding the phrase "the vajra method" and so forth: because it uproots all discordant factors without exception, it is the "vajra method," which is the Mahāyāna. The Wheel of Dharma is that which teaches the Dharma in two aspects, distinguished by the Perfections and the Mantra method, according to the inclinations of sentient beings. Because it is thoroughly turned and perfectly demonstrated, it is completely encircled by vajra lines; this means it is completely demarcated by vajra garlands and surrounded by a vajra fence. Regarding the phrase "form and so forth": form and the rest—namely, the purities of form, sound, smell, taste, and tangible objects—are meditated upon as being like an illusion and non-dual. Because this serves as the cause, it is unsurpassed; it is the nature of the five sensory qualities that completely transcend the entire world, wherein the deities enjoy them as described below. Regarding the phrase "with the five offerings": the five offerings are flowers, incense, perfume, lamps, and divine food.
That which is adorned by it is the ornamentation. Why is that? Because it is said to be the "natural outflow of the pure dharmadhātu." According to the logical principle that "a natural outflow resembles its cause," some say that the five nectars are indicated by the term "dharmadhātu." Regarding the phrase "various" and so forth: the "various lotus" has the colors black, white, yellow, red, and green. Its "petals" are the petals of the lotus. Upon those, the sun and moon are well-situated; they provide protection and blessings. Below that, in the divine abodes to be explained, there are all the jewels without exception—namely, emerald, sapphire, ruby, lapis lazuli, and musāragalva. "Adorned" by these means that they are made of their very nature. This is the purification of the formative aggregates. Through the connection of meditating on the mudrā of the source of phenomena and so forth, one should view everything as pure: the purification of space through meditation, and the purification of all activities, conduct, and enjoyments through the meditation on the celestial mansion.
Now, the generation of the Blessed One Vajrasattva through the sequence of the five manifest enlightenments is taught by the passage beginning with "sixteen parts." The "sixteen parts" are the vowels, beginning with a; these sixteen parts indicate emptiness. Their "collection" is the aggregates.
From that, a complete moon maṇḍala arises, which is the central seat. One should visualize it as the central moon, adorned with an immeasurable mass of light rays, standing upon the central seat. Regarding the phrase "according to the ritual," this shall be explained through the oral instructions transmitted from master to master: the "sixteen parts and the assembly" refers to the sixteen vowels; doubling these is taught to be the thirty-two marks of a Great Being. The letters from ka to ha are thirty-three; together with the three "noseless" letters yaṃ, baṃ, and laṃ, the two "cutting" bindus, the letter a, the subsequent letter aṃ, the "tongue-root" letter kṣaṃ, and the "lotus" letter va—these forty, when doubled, are to be fully identified as the eighty minor marks. All of these were explained by the venerable Dīpaṃkarabhadra:
"The vowels are perfectly endowed with the marks;
The consonants, ka and so forth, possess light rays.
Upon the central moon seat, the mind
Should meditate upon the wisdom moon."
The sixteen vowels are white in color. Arising from the mantra oṃ cittaprativedhaṃ karomi, one should meditate on the garland of vowels, beginning with a, arranged in a circle from within; this is the very essence of insight (prajñā).
Externally, one should visualize a garland of letters beginning with ka and so forth, arising from those [vowels], the color of the sun, and having the nature of method. One should visualize oneself as each individual consonant letter, beginning with ka, and recite: oṃ bodhicittam utpādayāmi. Then, from the complete transformation of the vowels and consonants, one should meditate upon a moon maṇḍala that is the embodiment of wisdom and method.
Regarding the mention of the phrase "according to the ritual," one should not entertain the doubt: "How could these be found?" Why is that? Because those who provide extensive explanations have written it thus, and likewise, in the Śrī-sarvabuddhasamāyoga, it is said: "Having joined the āli and kāli, one should tie them at the level of the mouth. Below that, one should arrange all the letters in their respective lines." Similarly, in the Śrī-tattvasaṃgraha and other texts, this very arrangement is established, and here too, the gurus are the authoritative source.
Regarding the phrase "the Śrī-paramādya," the Śrī-paramādya is Bodhivajra. Its essence is the syllable hūṃ. From that mantra, one should meditate upon an excellent five-pronged vajra in the center of the moon of bodhicitta. "Resembling a red jewel" means that the upper part is the color of a ruby (padmarāga), the nature of the five types of wisdom, while the lower part is black. It arises from the mantra oṃ tiṣṭha vajra.
Regarding the phrase "immeasurable" and so forth: one should visualize a host of buddhas emerging from the tips of light rays radiating in all directions, pervading the entire expanse of the cardinal points without exception. In the center of the syllable HŪṂ, the first essence, one should visualize the Lord of Signs. Then, with the mantra OṂ VAJRA ĀTMAKO ’HAṂ, one should maintain the divine pride. Through infinite emanations, the welfare of the supreme beings is accomplished. By the light rays of the buddhas emerging from the tips of the light encircling the vajra-light of the syllable HŪṂ, all wandering beings are to be generated in the form of buddhas.
From the phrase "Supreme Sage" and so forth, up to "one should visualize the very body that gives birth to the Victors," it is applied as follows: the supreme Sage himself, the subtle, is accomplished from the buddhas who emerge from the outer net of light rays arising from the vajra. The generated bodhicitta is the transformation of the moon and vajra. For that very reason, it is "unequaled," being naturally and utterly pure.
Regarding the phrase "like a full moon" and so forth: the body and central face of the Blessed One are white, like a full moon; the right face is blue; and the left face is red. Likewise, he is adorned with various blazing jewel ornaments, bracelets, and a crown. With his two hands, he performs the mudrā of meditative union, embracing the sublime consort Māmakī.
Likewise, he is beautified and joined by the remaining four hands, which hold a vajra, a sword, a lotus, and a jewel. Because he is by nature the essence of the five wisdoms, the vajra is the nature of the five wisdoms. The sword cuts through all the faults of the afflictions. The lotus is so called because it is naturally unstained by the mud of faults such as attachment. The precious wish-fulfilling jewel fulfills all intentions; this is their purity. The six hands are the purity of the six perfections. The so-called "three realms" refers to the fact that the multitudes of buddhas, born from the masses of light rays emerging from every single pore of his body, pervade the three realms without exception. The so-called "three doors of liberation" refers to the purity of the three doors of liberation—emptiness, signlessness, and wishlessness—which is the ultimate nature. By means of that, he possesses three faces of a three-colored nature; and because he possesses the great mudrā of the non-dual wisdom of insight and method, he has the identity of both female and male. The so-called "supreme compassion" is the conventional nature of the emanations of great compassion. The "Victors" are the Tathāgatas; one should contemplate oneself as their progenitor, the father, who emanates the entire maṇḍala of deities without exception, and thus generate the divine pride in this way.
Oṃ yathā sarvatathāgatas tathāham. Thus, the yogi abiding in the intermediate state contemplates his own mind in that way, but does not yet actualize it. However, the yogi of glorious Vajrasattva must actualize this application. This meditation demonstrates the purity of the father and mother. Now, in order to deliver all sentient beings through the conduct of experiencing the great bliss of supreme joy, the Blessed One emanates the maṇḍala circle. Regarding the phrase "supreme passion" and so forth: because it is both supreme and passionate, it is "supreme passion." That very great passion, characterized by the complete ripening and liberation of sentient beings, is the perfection, the unsurpassed application. Having looked upon the entire assembly of sentient beings to be tamed, he becomes passionate and brings them under his power; he is not devoid of passion. As it is said:
"The passion of all the Buddhas is the stainless wisdom of desire.
When passion destroys the absence of passion, it bestows all bliss."
And:
"All yogas are the Blessed One, the Tathāgata Vajrasattva.
His enjoyment is the entirety of the three realms without exception."
Thus, in order to tame worldly beings who are to be tamed by great passion, he sports with the sound of the illusion of joy; therefore, it is "joy," the play of supreme joy.
From the force of the perfect union of the vajra and lotus, which arise from that [union] and are like an illusion, a sound emerges that is like an echo. By means of that, one should cause the assemblies of buddhas residing in the forms of the glorious Vajrasattva to abide in the ten directions. Regarding the phrase "those such as Locanā," the word "those" refers to the assemblies of Victors who have entered by means of the sound of joy. Having emanated them into the forms of the three families such as Locanā and the six goddesses such as Rūpavajrā, they are brought forth and should be made to enter into one's own consort, Māmakī. The meaning is that the assemblies of buddhas who have entered the body of the Blessed One are then brought forth in the forms of the nine goddesses such as Locanā and made to enter the body of Māmakī. "Her lotus" refers to the secret lotus. "The navel" refers to the secret nose. "The maṇḍala within" refers to the maṇḍala situated in the center of the navel of the secret lotus of awareness, which is completely filled with all the tathāgatas, goddesses, and bodhisattvas, with Mañjuvajra as the principal deity. "Arising from moonbeams" means residing upon a maṇḍala of the moon of clear light. "Having contemplated with the mind" means meditating with one's own mind that [the maṇḍala] is completely filled; one should view this as the meditation on offerings and the tasting of nectar. Furthermore, within that maṇḍala, with one's own intellect, for the sake of abandoning the entire mass of migratory beings' afflictive and cognitive obscurations, [one should meditate].
One should cause the disciples to enter there by means of the sequence of entry. If one asks, "Into what should they be made to enter?" it is said: "In the center of the secret, supreme vajra." "Supreme" refers to the essence that is ultimately unchanging, the source of phenomena (dharmodaya) which is the dwelling place of all buddhas. By merely being contained within its center, the hosts of beings are touched by the light of the mudrā of the source of phenomena. Through the light rays of the progenitor, they are transformed into the perfect appearance of the five Tathāgatas, such as Vairocana. Then, by means of the empowerment of the five nectars—which have become the form of molten moon and arise from the secret vajra of glorious Vajrasattva—the hosts of minds should be empowered; this is the meaning of "they should be empowered from all sides."
Having been empowered in that way, in order to attain omniscience, the eyes and so forth should be blessed by Kṣitigarbha and the others. One should understand that this is, in the ultimate sense, the very nature of their purity. Then, "Kṣitigarbha and so forth" is mentioned; the six [bodhisattvas] beginning with Kṣitigarbha bless the eyes and so forth, and one should make them the essence and nature of those [deities]. The six [goddesses] beginning with Rūpavajrā bless form, sound, smell, taste, touch, and the sphere of phenomena (dharmadhātu). The four [goddesses] beginning with Locanā complete the blessing of the great elements, such as earth and so forth.
Regarding the phrase "form and so forth": form is the aggregate of form, which consists of the five sense faculties and the five objects. Feeling is experience, which is pleasure, pain, and that which is neither pleasure nor pain. Perception is the grasping of characteristics, such as thinking of a vase, "This is a vase." Formations are those associated with the mind and those not associated with the mind. Among these, those associated with the mind are volition, aspiration, intelligence, mindfulness, mental engagement, anger, resentment, guile, deceit, envy, and so forth. Those not associated with the mind are acquisition, attainment, the meditative absorption of non-perception, and so forth. Consciousness is the mind, as it is said: "That consciousness which has just ceased from the six is the mind." Thus, the nature of the five purified aggregates is the five Tathāgatas. In this way, the aggregates, sense bases, and elements are blessed by the Tathāgatas such as Vairocana, and blessed by the four goddesses such as Locanā. Having purified the eyes and so forth, as well as forms and so forth, through Kṣitigarbha and the others, and Vajrarūpā and the others, one attains omniscience. In order to care for all sentient beings, one should emanate these seeds to be explained below: with the six syllables KṢIṂ, JRĪṂ, KHAṂ, GAṂ, ṢKAṂ, and SAṂ, one should emanate the six [bodhisattvas] beginning with Kṣitigarbha.
With jaḥ hūṃ baṃ hoḥ khaṃ raṃ, one brings forth Rūpavajrā and the others. With laṃ māṃ paṃ tāṃ, one brings forth the four, Locanā and the others. With bhrūṃ āṃ jrīṃ khaṃ hūṃ, one should emanate Vairocana and the others. These are merely illustrative examples; by these methods, thousands of such [emanations] should be recited.
Now, the teaching on the Bodhisattva’s entry into the womb from the state of the intermediate existence (antarābhava) is stated as follows: oṃ and so forth. "Mind" refers to the mind being conceived as being contained within the two radiant hoḥ syllables previously meditated upon. "According to the ritual" means by way of correctly attaining the destination and the object. As it is said in the Abhidharma: "Having abandoned the intermediate existence, one enters the womb like a lamp."
Furthermore, having entered into the experience of the great bliss of glorious Vajrasattva and having seen that he is fully engaged in liberating all sentient beings without exception, a desire arises to correctly attain a superior destination and object. Such a certainty is born: "In this meditation on the mudrā of the source of phenomena (dharmodayā), any sentient being who possesses the obscurations of afflictions and the knowable will attain the state of buddhahood merely by entering. Therefore, in order to attain the state of Samantabhadra myself, I shall enter this very place." Having stabilized the mind in this way, the intermediate being enters the secret lotus of insight in the form of the five syllables, like a lamp.
"Peerless" means without equal. The passion perfectly generated by insight is "passion of insight." By the mere entry into the secret lotus of insight, the intermediate state being—having the form of a melting moon and being the mere nature of consciousness—becomes the essence of perfect awareness. This meditation on the kalala and so forth is, in general, the purification of consciousness; the five aggregates at the moment of linking to the mother’s womb are consciousness.
Regarding the phrase "of that": by the power of the splendor of the light rays of the bodhicitta, which has become the form of a melting water-crystal, both the Father and Mother are also caused to melt into a moon, and the bodhicitta emerges in the form of a bindu. Upon seeing them become thus, great compassion arises in the Blessed Buddha for the sake of sentient beings. Relying upon the Blessed One’s saṃbhogakāya, he acts to liberate all sentient beings from the suffering of saṃsāra. Thus, having completely dissolved into the dharmakāya, which is the nature of the ultimate, [the Bodhisattvas] think: "In that case, since we too are devoid of compassion, how can we remain in our current state for the sake of rescuing all sentient beings? In that case, our ultimate nature would be reduced to mere self-interest." Having reflected thus, the Blessed One assumes the forms of the four goddesses, Locanā and the others, and with four verses of song—melodious and charming, like those of one tormented by the wretchedness of longing for the sake of others—
The Blessed One was thus exhorted. In the manner explained below, the goddess Locanā first sings a song; because the nature of mind is the root of all beings, she first offers a prayer to the Mind, which is the very essence of the enlightened heart. Regarding the phrase "sentient beings" and so forth: because it is the non-dual nature and the ground of all, it is the "element of sentient beings." Since the welfare of beings and the excellence of a Buddha are the causes for both saṃsāra and nirvāṇa—which are to be accomplished by you—you are the "Lord of the Abode." "You" refers to the Blessed One himself; because he is non-violent and, through the discernment of reality, cannot be divided by faults, he is the "Vajra Mind," having become the essence of vajra-like primordial wisdom. Likewise, as the cause of joy, he is the "Desire" that is charming, pure, of great significance, and of great power; since he is the ultimate Buddha desired by both the mundane and the supramundane, the goddess Locanā says: "Protect me through the nature of phenomena in the manner of generating all things, and grant refuge to those who are harmed." Because he has become the primordial Buddha, he is the "Protector," the principal one. Regarding the phrase "If..." and so forth: if, by the power of our diligence, you wish for both of us to live and remain alive, then "Great Father of Sentient Beings" refers to the one whose nature is inherently non-dual and who, as the cause of all qualities, is the father of all sentient beings.
Because its nature is that of great compassion, it is "great." Because it has become the father and mother, it is "kinsman." Because it pervades all beings, it is "supreme," meaning it is utterly preeminent. "Please be pleased" means "please generate pleasure in me"; the meaning is: "If you wish for me to live, please perform this purpose of the beings we desire." Following the [request by] Locanā, Māmakī offers a supplication with the words "You, the vajra body," and so forth. Since speech and so forth arise when the body exists, she supplicates first through the excellence of the body among those [three gates]. That which has become your body is of the nature of the enlightened mind; because it is free from the fears of saṃsāra, you are the "vajra body." Because you possess unimpeded power, you are the "wheel of command," which is the collection of commands. Because you are Samantabhadra, you are "beneficial to all sentient beings." Because you possess the perfection of all methods, you "accomplish the purpose of the buddhas" and "fully perceive and complete" the various purposes of enlightenment and benefit for others. "I" refers to Māmakī. "The samaya of passion" refers to the path of the purity of joy. "Please be pleased" means "please endow me with the perfection of bliss." Following Māmakī, Pāṇḍaravāsinī exhorts [the deity] with the words "You are the vajra speech," and so forth.
Once the body has been formed, through the perfection of speech, one acts for the benefit of sentient beings. Therefore, the exhortation for the sake of the excellence of speech is truly authentic, and thus you are called "Vajra Speech." Because you abide in a manner that is beneficial out of compassion for others, you are "Beneficial to All and Compassionate." Because you do not look to your own self-interest, you act for whatever is the welfare of the world and are constantly engaged in fulfilling that purpose. "I" refers to Pāṇḍaravāsinī. That which is excellent, faultless, and pure—by the nature of such conduct, the mind in which all things are utterly pure is Samantabhadra. The rest has already been explained. Following Pāṇḍaravāsinī, the song of Tārā is: "You are Vajra Desire," and so forth. Because the exhortation is complete in every respect, it is an exhortation to bring about the perfection of all purposes following the perfection of the mind, body, and speech. Whatever things the mind desires, or all of those, arise from the purity of the mind; therefore, you are "Vajra Desire." "Samaya" is the path. "Supreme" is purity. Thus, because it acts for the benefit of all aspects in every way, it is the "Great Purpose of Benefit."
The lineage of the perfectly complete buddhas is that which has arisen in an uninterrupted succession from one to another throughout beginningless saṃsāra. That which is supreme within it is your own non-dual mind; by abiding in that, the buddhas are made beautiful, and by perceiving all phenomena as equality, they possess compassion for that equality. The phrase "become a treasury of many precious qualities" means that it has become the cause of all perfections. This is the meaning. "Becoming peaceful and so forth" refers to the purification of name and form; from the embryonic stage of the kalala until the six sense bases are attained, it is called "name and form." The phrase "such a song" means being awakened by a song. "By that act of showing respect, one becomes one's own mantra-body" is how it should be connected. How so? "Truly knowing all phenomena to be like an illusion." This means that all things without exception are like an illusion, and one has come to truly know and realize them as being similar to an illusion. Thus, as it is said in the Tantra: "O, the Vajra of the body, speech, and mind of Samantabhadra! In the manner of the unborn, this birth is proclaimed." It is just as it has been taught in such passages. Regarding the phrase "of appearance" and so forth, it refers to the five-colored light together with its radiance. "Maṇḍala" refers to the maṇḍala of the melted bodhicitta. "One becomes oneself the body of one's own mantra."
The phrase "thus it is said" means that the very form of the melted moon becomes the essence of a sword arising from the syllable maṃ. Regarding the phrase "there, by light": by means of five-colored light rays, all the buddhas and bodhisattvas without exception are mentally inserted into the sword. From this, there arises the form of Mañjughoṣa, adorned with the thirty-two marks of a great being and the eighty minor marks, appearing as an eight-year-old youth with five topknots, whose nature is insight, possessing three faces and six arms, seated in the sattvaparyaṅka posture in the center of a variegated lotus and moon, and completely transformed into an expression of grace. This is the meaning.
To demonstrate the distinctions of the body color, faces, arms, and implements, the text mentions "excellent saffron" and so forth. "Excellent saffron" refers to yellow saffron; he possesses a blazing radiance similar to that, which is red in color because his essence is great passion (mahārāga). This is a red color with a slight yellowish tint, not an intensely deep red. The right face is blue and the left is white. Although there are some who explain the right as white and the left as black—like a physician who has performed a poor treatment—that is like being stained by dust. Even if one were to speak thus in order to establish Mañjuvajra as being similar to Akṣobhya in face, this would be a mistaken interpretation of this text.
The claim that his two left hands hold a sword and an arrow, and his two right hands hold a blue utpala and a bow, is also incorrect. Furthermore, the thought that his two arms embracing Prajñā hold a vajra and a bell is not sound. Nor is it correct to think that because of the act of embracing and so forth, his hands are not empty; for the Blessed One does not have two arms joined together like an ordinary person enjoying pleasure. Rather, as will be explained below, his own body is the nature of the concordant cause of the supreme Prajñā together with the Method. Therefore, in order to care for sentient beings who engage in passion—the nature of the concordant cause of the essence of Prajñā and Method endowed with the meaning of the perfections—he remains in that state. Consequently, it is illogical for the Blessed One’s two primary hands to hold a vajra and a bell. If it is argued that the vajra and bell are the very nature of Prajñā, then since the sword is also the nature of Prajñā, it too would be absent. And since the vajra is the nature of Method, it would also be absent in Akṣobhya and the others. Therefore, it is logical to view this exactly as it is described in the sādhanas composed here, because the tantra itself is the authoritative source.
Regarding the phrase "completely adorned with various ornaments": his body is adorned with bracelets, armlets, girdles, pearl necklaces, anklets, and so forth. His two hands embrace the sublime insight through skillful means, and his hands are adorned with and hold a sword and an arrow that blaze with radiant luster. He also holds a blue utpala lotus and a bow.
Furthermore, the sword is the very essence of pure insight, for it is said: "The sharp vajra is the great sword," and from the Vajragarbha-alaṃkāra: "The stainless insight of the Sugatas is explained as the sharp vajra." The arrow is the essence of piercing through great compassion. The blue utpala lotus is unstained by any mud of natural faults. The bow is the purity of the basis for all the qualities of the Tathāgatas without exception, as it serves as the antidote to all faults.
The phrase "possessing infinite light" means he possesses immeasurable majesty that shines like the sun. The phrase "completely adorned by the radiation of all families without exception" means that the entire maṇḍala encompassing the whole of space is beautified and decorated by the radiation of those very families—the Tathāgatas, goddesses, bodhisattvas, and wrathful deities—which are born from him and possess blazing light.
These [qualities] demonstrate that he is the Blessed One Samantabhadra himself. Regarding the term "Protector" (trātā), he is a Protector because he possesses the capacity to protect. As stated in the Pramāṇavārttika: "By being a Protector, he shows the path of vision." This refers to his acting as the guide to the path of omniscience and so forth, just as he has realized it; this pertains to the purification of the six sense bases.
Now, to demonstrate the cultivation of ultimate insight and method, the text says "entities" (bhāva). "Apprehended objects" are form and so forth; "apprehending subjects" are the eye and so forth. It is explained that these do not exist as entities in the ultimate sense, but are merely imputed by childish beings.
If these do not truly exist as entities, then how is it that visual consciousness arises in dependence upon the eye and the form that is to be apprehended by the eye? Likewise, how does mental consciousness arise in dependence upon the mind and mental phenomena? It is not so, because apart from the appearance of form and so forth, no other apprehended object or apprehending subject is observed at all. In the ultimate sense, they exist only as the characteristic of the appearance of empty forms. As it is said in the Prajñāpāramitā: "The internal is empty of the internal; the external is empty of the external." Why is that? The eye is empty of the eye itself, because that is its very nature. Likewise, form is empty of the essence of form.
It is taught extensively up to the point: "The mind and phenomena are empty of the intrinsic nature of mind and phenomena." In that way, because external entities do not exist, there is nothing to be apprehended; and because of that, being devoid of the eyes and so forth that act as apprehenders, the apprehender also does not exist. Being free from these two—the apprehended and the apprehender—one abides in the suchness of the intrinsic nature of non-duality, and even the "mind-only" nature of the apprehender must be discarded. Since both are thus non-existent, having realized that all entities without exception are ultimately without intrinsic nature, the completely pure and purified state is the mind like Samantabhadra, which is the cultivation of the antidote. In that regard, the absence of clinging is the non-apprehension of the object of meditation, the meditator, and the act of meditating. Thus, by means of its non-existence, exhaustion, and abandonment, one should perform the consecration with this mantra taught in the tantra to be explained below: "Oṃ." This is the certainty: "By nature, I have become the intrinsic nature of the dharmadhātu." By the power of meditation, one focuses on the intrinsic nature of the mind and becomes free from adventitious stains. As it is said:
"The thoroughly afflicted is purified;
It is with stain and without stain,
Like the element of water, gold, and space;
Just as they are pure, so is it held to be pure."
The pith instruction here is this: "Relying on the stainless reality of the supreme Victors..."
"Relying on the mind, which is free from the two [extremes] that abandon all external [objects] without exception, one realizes that the mind is mind-only. Furthermore, the various appearances are not a single [entity], nor are they a manifold form through various contacts. Thus, one realizes that all things are without intrinsic reality. In this regard, things gradually become those two; then, one should again meditate on that very mind in that way."
This is the authentic application of the samaya of the approach (sevā). "Approach" refers to training in suchness (tattva). Its samaya is the gradual attainment of the result. The attainment of the result that accords with the cause is the approach. My own Guru also said: "The approach consists of emptiness and so forth, beginning and ending with Oṃ and Māyā; its result is that which accords with the cause."
Next, the near-attainment (upāsana) shall be explained. The blessing of the eyes and so forth is explained as "near-attainment," and its result is the "ripened" (vipāka) result. Regarding the phrase "thereafter" and so forth: "thereafter" means immediately following the application of the samaya and the approach. "One's own seed-syllables" refers to Kṣiṃ, Jṛṃ, Khaṃ, Gaṃ, Ṣkaṃ, and Saṃ. "Just as" means in the unerring order. From the six seed-syllables beginning with Kṣiṃ, the forms of the wheel, vajra, jewel, lotus, sword, and so forth arise, [which then manifest as] the eyes, ears, and so on.
Entering the nose, tongue, body, and mind, the light rays of that seed syllable cause all the Tathāgatas to enter, thereby generating the deities such as Kṣitigarbha and transforming the eyes and so forth into their nature. By the word "and so forth," it is meant that the earth and other elements are likewise blessed, and the five aggregates such as form are blessed by Vairocana and the others. Through this ritual of near-attainment, the purification of contact is explained. As it is said: "Its fruit is the ripening; this shall be explained by the practitioners."
Regarding the phrase "stainless" and so forth: "one's own moon" refers to the moon at one's own heart. "The hub of the vajra" refers to the syllable HŪṂ situated in the center of the vajra (the handle of the vajra). From this, one should visualize the Mind Vajra at the heart. Similarly, from the syllables ĀḤ and OṂ situated on the lotus and wheel at the mouth and head, one should visualize the Speech Vajra, which is Amitābha, and the Body Vajra, which is Vairocana. By the very mention of the word "moon," one should infer that there is a multicolored lotus atop the maṇḍalas of fire, earth, water, and wind. One should not entertain the doubt: "If the maṇḍalas are not mentioned in the verse, how can they be inferred in this way? That is not correct." Why? Because it is explained thus in the Tantra: "By this, all the stages of the glorious Guhyasamāja Tantra are shown." Furthermore, from the presence of my own Guru:
"Connected with wind, water, and likewise the great earth and fire, arising from Yaṃ, Vaṃ, Laṃ, and Raṃ, their colors are respectively blue, white, yellow, and red; marked with banners and possessing vases, the great earth is marked with a vajra at its corners. Wind is the shape of a bow; the water maṇḍala is circular; the great earth is indeed four-cornered; and the fire is triangular in form—one should meditate upon them in their centers." Thus it is explained.
Accordingly, one should visualize the Mind Vajra above the fire maṇḍala at the heart; above that, upon the great earth maṇḍala, the Wisdom Being (jñānasattva); at the throat, the Speech Vajra above the water maṇḍala; and within the skull at the head, the Body Vajra above the wind maṇḍala. Although some maintain that the Mind Vajra itself is the Wisdom Being, that is not true. Why? Because the Tantra states: "From the center of the heart, one should meditate on the subtle Wisdom Being; one should imagine him contained within the supreme abode of the syllable. Thus, in those four locations..." Since it is thus stated, the Mind, Speech, Body Vajras, and the fourth, the Wisdom Being, are distinct.
If one asks, "Why then did the venerable Buddhajñānapāda not state this in his verses?" the answer is that he has already said so: "First, in the morning, in the center of the moon at the heart, the syllable Maṃ, radiating stainless rays of light," and so forth, as he has stated extensively.
Therefore, one should understand that without the wisdom-being (jñānasattva), the maṇḍala wheel will not be complete; thus, one should not harbor doubts regarding what the master has not explicitly stated in verse. The wisdom-being should be visualized as having the nature of insight (prajñā) and method (upāya), just like the commitment-being (samayasattva). The same applies to the Vajra Mind and the others. Regarding the phrase "at his heart," "his" refers to the syllables in the form of wisdom located at the hearts of those [deities], and the masses of light rays emanating from them. "Supreme insight" refers to their respective awareness (vidyā); their "union" means they have become merged into one, and they possess a nature that is radiant and luminous through those lights.
If one asks what this demonstrates: the light rays arising from the seed-syllables of the essence-mantras (hṛdaya) of Akṣobhya and the others make offerings to the hosts of Tathāgatas with various types of offerings, and one should then offer a supplication with this verse in order to receive self-consecration. "Glorious" (śrīmān) is used because he is the lord of the maṇḍala. "Holder of the Vajra Mind" refers to Akṣobhya, who possesses a mind that is indivisible and immovable like a vajra. "By meditating on the three indivisible vajras" refers to the meditation on the three—body, speech, and mind—as being indivisible and immovable like a vajra. By this, it is shown that in the ultimate sense, everything is the nature of everything.
Regarding the phrase "Now, I..." and so forth: it means, "Please grant your blessing so that I, the yogin of the Mind Vajra, may be blessed into the dharmadhātu because of our natural indivisibility," up to the point of "May my mind become equal to the Mind Vajra." This is not only for the Mind Vajra alone, but it means: "May the yogins of the Body, Speech, and Mind Vajras residing in the ten directions grant me their blessing." Regarding "Oṃ" and so forth: by being blessed by the Mind Vajra and blessed by all the tathāgatas, one's own mind becomes like the Mind Vajra; this is what is established by "Oṃ." The blessing by the Wisdom Being (jñānasattva) should also be performed by this very same sequence.
The verse for requesting the blessing of the Speech Vajra is stated as: "The path of the Dharma Speech..." and so forth. "Dharma" refers to Vajradharma, who is Amitābha. "Speech path" refers to the essence of speech, because he has mastery over teaching all dharmas. For that very reason, he is "Glorious." The meaning is: "O Vajra-holder, please grant your blessing through your speech, and may my speech become like that." "Oṃ" and so forth are as before.
The verse for requesting the blessing of the Body Vajra is stated as: "Glorious Vajra..." and so forth. The Body Vajra is Vairocana.
Because he possesses a great body that is naturally and exceedingly beautiful, he is "Glorious" (Śrīmān). Through him, one's own body is blessed, up to the point of saying, "May my body become like a vajra." The syllable Oṃ is the same as before.
Although some maintain that the three verses beginning with "Whatever is the mind of Samantabhadra" are for the purpose of blessing, the twelfth chapter teaches only those two verses. Thus, what was spoken in the seventh chapter refers to a different occasion. As the venerable Dīpaṃkarabhadra stated:
"The sixteen recollections are pure;
They are said to be the performers.
That is not explained here,
Because it is not the occasion for blessing the mind and so forth."
Thus, the teaching beginning with "Whatever is the mind of Samantabhadra" is presented in the context of the recollections. This teaching on the blessing of the three bodies demonstrates the purity of feeling.
Now, the great accomplishment (mahāsādhana) will be explained. The great accomplishment is the fruit of empowerment. Its explanation begins with "Like space," and so forth. In the ultimate sense, one should focus upon and contemplate the nature of the three vajras as being like space—essenceless and devoid of the parts of the major and minor marks. Having done so, one should undertake the great accomplishment; this is the intention of the Master.
In order to stabilize the mind, one should train repeatedly in the great yoga. As it is said:
"Everything is the nature of space, and the mind is also the nature of space. By relying on non-conceptuality itself, freedom from doubt arises perfectly." Thus it is said. Regarding the phrase "the assembly of the directions" and so forth: the assemblies of buddhas pervading the ten directions are "perfectly exhorted" by the light rays of the essence; this means they are exhorted by the light rays of the seed syllable at the heart of the wisdom-being (jñānasattva). From the assemblies of tathāgatas residing in the maṇḍalas of the ten directions, who have been awakened by the mass of light rays from the wisdom-being’s seed syllable, light rays emerge. Through these, the assemblies of goddesses such as Locanā, born from the gates, hold vases completely filled with the water of the five nectars in the palms of their hands and confer empowerment. The meaning is that [the practitioner] becomes adorned with a crown [topped by] Akṣobhya.
The lord of one’s own family is Akṣobhya, the master of the Mañjuvajra family, because he is of the nature of the wisdom of the utterly pure expanse of phenomena (dharmadhātu). "One should visualize Akṣobhya above the nectar maṇḍala on the crown of the head" is the pith instruction of the masters. Through this empowerment, the purification of craving is shown. This is the "great accomplishment" (mahāsādhana), and its result is empowerment. Thus, my guru has explained that the four branches of the manifest application of the method have been taught.
Since insight becomes distinguished through the specific methods, one should meditate on insight after having meditated on the methods. Here, some raise an objection: "Since the insight of this [deity] has already been shown by the statement, 'The two hands embrace the supreme insight,' how is it that one should meditate on insight [again]?" This is not correct. The explanation of the teaching, "The two hands embrace the supreme insight," is as follows: otherwise, if the limbs and parts were already complete, then even the blessing of the body, speech, and mind of Mañjuvajra would be untenable. Just as the activity of blessing the body, speech, and mind is tenable for the sake of what is to be shown, so too is the meditation on insight itself logical. Others maintain that the Master spoke this for the sake of blessing the samaya-mudrā.
The text of some who are not well-versed in the meaning of the tantra explains the words, "The two hands embrace the supreme insight," as follows: from the nature of being joined up to the phrase, "the joined is emptiness." They say that one should meditate on insight by means of the words "likewise" and so forth, after having visualized Mañjuvajra alone. However, this is also highly untenable. Why? Because the tantra states:
"However many mantra-beings there are,
The wisdom of the three vajras is perfected.
Through the union of the two organs,
All phenomena should be examined."
Regarding what was thus spoken, those who provide an extensive explanation of the term "as many as there are" (ji snyed pa) state that here, as soon as any mantra-being (mantra-puruṣa) has been generated, they must be meditated upon through the union of insight and method, and not as solitary entities.
Regarding the phrase "in that same way" (de bzhin) and so forth: "in that same way" means that just as one's own deity Mañjuvajra is, one should emanate and generate a goddess of similar beautiful radiance by means of one's own essence-syllable maṃ. Just as Mañjuvajra is blessed with the body, speech, and mind and is empowered, so too should the consort be treated. For that very reason, it says "filling the eyes and so forth." This refers to filling [the sense bases] with Kṣitigarbha and the others, and blessing the body, speech, and mind by arranging the three syllables. Through this, the body of the consort becomes radiant and ablaze. Having thus performed the common formative acts in a manner similar to the method, the characteristics of the blessing as taught in the Tantras and so forth are explained by the passage beginning with "by knowing that very [reality]" (de nyid shes pas). One should visualize the syllable oṃ at the head (the crown), hūṃ at the heart, svā at the navel, and āḥ at the secret lotus; by the word "and so forth," one should visualize the syllable ha starting from the two thighs down to the ends of the feet. Through these, [the consorts are identified with] Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi.
One should meditate on the five tathāgatas as blessing the limbs. Then, from the syllable HŪṂ—which is blessed by the syllable A and possesses a sublime mass of garlands of light rays that are the very essence of the five tathāgatas pervading the three worlds—one should visualize the secret lotus in the form of an eight-petaled lotus, situated within the dharmodaya. This is the extent of the description.
Regarding the explanation of the purity of the deity, the phrase "the lotus of insight" and so forth is used. The essence of emptiness, which is free from all conceptual elaborations, is the sublime insight. Its concordant result, which resembles its cause, is the insight of the conventional truth; together with this, the practitioner should initiate joy in the manner explained below. This continues until the point: "Through the union of insight and method, one is thoroughly attached to the ultimate object."
At the time of experiencing the great bliss of the equal union of the vajra and the lotus in that way, one should generate the special divine pride. This is expressed by "OṂ" and so forth. Through the union in which the ultimate and conventional aspects of all tathāgatas have become one, one should strive in the complete joy of the natural mind as Samantabhadra itself, and thus be certain of the syllable "OṂ." By meditating on insight, the purity of appropriation is shown.
Because subsequent joy is the mode of activity, it is the purification of existence. By teaching these, the fourth limb, which is the essential nature of the path of seeing, is the initial application. Some maintain that the application of the faculties is the culmination of the empowerment. Now, in order to bring insight and method to complete perfection in every respect, the supreme meditative absorption of the king of maṇḍalas will be explained. This is the essential nature of the path of meditation. Its explanation begins with the words "from the heart" and so forth. Regarding "the moon at the heart": by the light rays of the syllable maṃ contained within the moon at the heart, the entire assembly of Buddhas residing in the maṇḍalas of the ten directions—as described below—enter. Through the mere act of entering, they emerge from the final path of the secret vajra blessed by hūṃ, and should be visualized as the form of bodhicitta abiding within the secret lotus of the supreme insight. Regarding "arisen from one's own essence": one should visualize the entire wheel of one's own maṇḍala deities, born from the signs arisen from one's own seed-syllable, in the center of the secret lotus. Having performed the culmination of the empowerment, the tasting of nectar, and so forth, one should bring forth the mind with stability. Why is this? It is because the text states, "for the benefit of the worlds."
In order to deliver all sentient beings without exception, one should, as before, visualize within the celestial palace upon a multicolored lotus and moon maṇḍala all the deities who are the embodiment of insight and method, situated within the source of phenomena (dharmodaya). Having contemplated this for a long time, one should subsequently bring them forth according to the guru’s oral instructions.
How are they to be brought forth correctly? One should utter "Vajradhṛk" and "Cittavajra." Here, "according to the ritual" is connected with the invocation of Cittavajra. By means of the mantra "Vajradhṛk" as spoken in the tantra, one thoroughly invokes him who acts for the benefit of sublime beings—that is, for the sake of abandoning the hatred of the entire assembly of sentient beings without exception. His first body and face are like the light of a blue sapphire, resembling a deep blue gem. His right face is white and his left is red. The "first sublime one" is the glorious Vajrasattva, who possesses hands holding such weapons. Likewise, it is said: "Possessing a mass of immeasurable colored lights," meaning that the emanations of the Buddha’s assembly radiate forth, pervading the entire collection of directions without exception. "The wise one" refers to one whose mind is undistracted. "The well-gathered self" means that, having emerged from the lotus and abandoned the hatred of the entire assembly of sentient beings, one should enter and completely dissolve into the state of the glorious Mañjuvajra. "By means of all things" refers to the mind being like water and milk [merged together].
This is taught in the Glorious Guhyasamāja Tantra as the identity of Mañjuvajra and Akṣobhya. Regarding the mantra Jina-jik and so forth, one should emanate Vairocana by means of this mantra. "Like the Vajra-holder" means he is similar to Vajrasattva, with a white body, a black right face, and a red left face. "The wheel and so forth" means one should visualize him holding the hand-symbols of a wheel, a sword, a lotus, and a wish-fulfilling jewel. "Likewise" means that, having purified the ignorance of sentient beings, he should be visualized in the east, in the center of a variegated lotus and a moon. Regarding Ratna-dhṛk and so forth, one should recite the mantra Ratna-dhṛk and emanate Ratnasambhava. Where? In the south. "Face" refers to the countenance; "like a youth" means like Mañjuvajra. "Like refined gold" refers to gold extracted from smelting; his complexion is like that, and he holds a jewel, a sword, a lotus, and an excellent wheel. When he is accompanied by the two hands embracing a consort, he is said to possess six arms. Regarding Ārolik and so forth, one should emanate Amitābha by means of the mantra Ārolik. What is he like? He is red like a ruby, having the color of a ruby gem. "The two faces are like that" means they are like those of Mañjuvajra.
"Red light rays" means that he dwells in the center of a maṇḍala of light that is red in color. "Holding a lotus and so forth" means that one should visualize him in the western direction, his hands adorned by holding the emblems of a lotus, a sword, a jewel, and a wheel. Regarding "Prajñādhṛk" and so forth, one should emanate Amoghasiddhi with the mantra "Prajñādhṛk." "Possessing a color like a precious emerald" means having a hue similar to that of an emerald gem, a green color like a blade of blue dūrvā grass. "With a face like the previous one" means that his face and other features are similar to those of Mañjuvajra. The word "and so forth" indicates that the shape of his face is slightly wrathful. "Holding a sword and so forth" refers to holding a sword, a crossed vajra (viśvavajra), a wheel, and a lotus; one should visualize him in the northern direction in that manner. Regarding "matted locks" and so forth, it means that upon his mass of matted locks he wears a crown adorned with gems such as emerald, sapphire, and ruby; his body is adorned with various ornaments such as necklaces, bracelets, armlets, waistbands, and anklets, all set with gold from the Jambu River, pearls, and jewels. The "consorts" are Locanā and the others; "together with their lords" means that they mutually embrace his body with their two hands. "All" refers to Ratnasambhava, Amitābha, and Amoghasiddhi.
These should be visualized upon sun maṇḍalas atop variegated lotuses; however, Mañjuvajra and Vairocana reside upon moon maṇḍalas, and Akṣobhya should be visualized upon the crowns of the Tathāgatas. Regarding the generation of the goddesses, it is taught by the words "moharati" and so forth. By the mantra "moharati," the goddess Locanā is to be summoned; she should be visualized in the southeast—the direction of fire—dwelling in the center of a moon maṇḍala, possessing an exceptionally graceful expression, and with a definite arrangement of faces, hands, and hand-symbols identical to those of Kāyavajra.
By the mantra "dveṣarati" and so forth, the goddess Māmakī is to be summoned. She is the essence of great joy, the nature of great bliss, and the supreme delight of the most sublime joy. She should be visualized in the southwest—the direction of the Nairṛta—possessing a definite arrangement of faces, hands, and hand-symbols identical to the principal mind-deity Akṣobhya.
By the mantra "rāgarati" and so forth, the goddess Pāṇḍaravāsinī is to be summoned. Because she bestows great expansion upon sentient beings, she is the essence of infinite precious qualities. Like Amitābha, the Lord of Speech, her body is intensely red, radiant, and blazing. She should be visualized in the northwest—the direction of wind—with a corresponding arrangement of faces, hands, and hand-symbols.
Regarding the mantra beginning with vajra and so forth, the goddess Tārā is to be emanated by the mantra vajraratī. She is adorned with a stainless jewel garland—that is, a garland of jewel-light—which completely covers and pervades the entire expanse of the sky. Her body color is yellow, like Ratnasambhava, and her faces, hands, and implements are likewise similar. She should be visualized in the direction of Īśāna, the northeast.
Regarding the phrase "excellent wheel" and so forth: the primary hand symbol of Locanā is an excellent wheel, specifically a twelve-spoked wheel. For Māmakī, it is a red utpala lotus; for Pāṇḍaravāsinī, a lotus; and for Tārā, one should visualize a golden-colored utpala. As for the remaining [goddesses], it is said: "The rest are desired to be like their lords." This indicates that they hold utpalas and lotuses similar to their respective lords; therefore, the lotuses and utpalas are to be combined accordingly. One should visualize their crowns as having their respective lords. All these goddesses are upon a variegated lotus, seated on moon-maṇḍala seats, and all possess the nature of insight and method, embraced by the bodies of their respective lords. One should not harbor doubts as to why the Master did not state this explicitly in his verses, for the Tantra says:
"The great vidyās, Locanā and the rest,
Are always striving for the sake of desire.
If one relies upon the enjoyments of desire
Just as one wishes, accomplishment is attained."
Thus it is taught.
Likewise, since the first chapter teaches the definitive nature of the earth-vajra and so forth, it should be explained as follows: regarding the statement "earth-vajra" and so on, the Teacher teaches throughout this entire tantra that all of these primarily represent the purity of the non-duality of insight and method; therefore, one should not allow any opportunity for conceptualization by failing to understand the meaning of the tantra.
Regarding the phrase "of the three realities" and so forth: at the boundary of the maṇḍala circle, in the direction of fire, one should visualize the four goddesses beginning with Locanā. Similarly, on the two sides of the root gate and on the right and left flanks, one should visualize the six goddesses beginning with Rūpavajrā. These are the five essences of the five Tathāgatas beginning with Kāyavajra, and the sixth, Dharmadhātuvajrā, is like Vajrasattva. One should visualize the six Bodhisattvas beginning with Kṣitigarbha as the essence of their method.
Rūpavajrā is like Vairocana; with her two root hands she embraces Kṣitigarbha, and in her right hand she holds a mirror. Śabdavajrā is like Akṣobhya, black in color; with her two root hands she embraces Vajradhara, and with her two [other] hands she plays the lute. Gandhavajrā is similar to Ratnasambhava; with her two hands she embraces Ākāśagarbha, and with her two hands she holds a conch bowl completely filled with sandalwood and so forth.
Rasavajrā is similar to Amitābha and embraces Lokeśvara with her two hands; her two [other] hands hold a skull-cup completely filled with the five nectars. Sparśavajrā is similar to Amoghasiddhi and embraces Sarvanīvaraṇaviṣkambhin with her two root hands; her two [other] hands hold garments. Dharmadhātuvajrā is similar to Vajrasattva and embraces Samantabhadra with her two root hands; her remaining hands are similar to her own lord, or otherwise, an utpala lotus in the place of the lotus. Although the faces, hands, and hand-symbols of these five bodhisattvas are similar to those of the five tathāgatas, nevertheless, in the right hand of Kṣitigarbha is a victory banner of the wish-fulfilling jewel, and in the right hand of Sarvanīvaraṇaviṣkambhin is the mudrā of peace. Samantabhadra is similar to Vajrasattva. Although the eyes and so forth, and the forms and so forth, are not explained individually in the verses, one should visualize them starting from the eastern gate and arranged in a clockwise direction in the spaces up to the northeast corner, seated in the sattvaparyaṅka posture upon moon maṇḍalas on variegated lotuses. Regarding the words "yamān" and so forth, one should recite "yamāntakṛt" and emanate Yamāntaka. As for the phrase "endless, terrifying light pervading all directions," it refers to one who possesses a mass of blazing light that is immeasurable and terrifyingly fierce. "The color of a cloud-maṇḍala at the terrible end of time,"...
This means that he possesses a dark complexion like the color of clouds at the time of the kalpa’s destruction. The King of Mind is Akṣobhya; being identical in form to him, his body is black, and his two remaining faces also appear like Yamāntaka—fierce and wrathful. From these, immeasurable and limitless light rays of the Amitābha family radiate and are emitted. Because they have the nature of snatching away the life-force of Yamāntaka, he is the "End-maker of Yama." His hair is bound by extremely venomous serpents such as Takṣaka, and his body is adorned with necklaces, bracelets, anklets, and so forth. Thus, he is endowed with the glory of subduing those who are difficult to tame. Therefore, one should visualize him in his naturally pure essence at the eastern gate upon a sun maṇḍala.
Regarding the phrase "prajñān" and so forth, one should emanate the wrathful deity Aparājita using the mantra "prajñāntakṛt" and so on. My Guru maintains that he emits light rays like those of Prajñāntakṛta, known as "unsurpassed light," and that although his vajra body—his faces, hands, hand-symbols, and body color—is similar to Vairocana, one should visualize a wheel in his left hand. Furthermore, he is "fierce" because he subdues Viṣṇu, and is thus extremely fierce and wrathful. Regarding the phrase "padma" and so forth, one should emanate Hayagrīva using the mantra "padmāntakṛt."
Furthermore, masses of light rays such as those of Padmāntakṛt cover and pervade the wheel of the directions; they appear to blaze intensely like the fire at the time of the great destruction. His hands and so forth are said to be like the Vajra of Speech; his face, hands, and hand-symbols are like Amitābha. He subdues many malevolent beings such as Brahmā and Kumāra. Possessing a most terrifying face, he causes beings to tremble with the great wrathful laughter of "Ha Ha," and he holds Mount Kailāśa and other mountains. One should visualize him at the western gate, who utterly destroys and clarifies the Lord of Sages (Munīndra) residing there, such as Kumāra, who is renowned in the world as a Lord of Sages.
Regarding the mantra "Vighnān" and so forth, one should emanate Amṛtakuṇḍalin by means of the mantra "Vighnāntakṛt." The "Hero" is one who subdues obstacles such as Gaṇeśa and others. The "fire at the end of time" is the fire that destroys the eon; like that, he emanates a host of fierce and wrathful deities similar to himself. Likewise, "his noble face and so forth are similar to Akṣobhya" means that his face, hands, hand-symbols, and body color are like the Vajra of Mind; he should be visualized at the northern gate.
Regarding "Vairocana" and so forth: Vairocana is upon the crown of Yamāntaka. Akṣobhya is upon the crown of Prajñāntakṛt.
Upon the crown of Padmāntaka is Amitābha; upon the crown of Vighnāntaka is Akṣobhya. One should visualize them in that order. Furthermore, one should visualize the right hands of Yamāntaka holding a hammer, Prajñāntaka a staff, Padmāntaka a lotus, and Vighnāntaka a vajra, respectively. Some maintain that because the term "vajra" is mentioned, it refers to the crossed vajra (viśvavajra).
Moreover, one should visualize these deities in union with the four goddesses—Vetālī, Aparājitā, Bhṛkuṭī, and Ekajaṭā—respectively. All of them abide in the posture with the left leg extended, seated upon sun maṇḍalas atop variegated lotuses. Their fangs are bared, their hair is bristling upward, their yellowish beards are quivering, and their mouths are wide open in a wrathful laugh. Regarding the phrase "thus completely perfected" and so forth: having visualized the entire maṇḍala circle in the manner previously explained as the yoga of Samantabhadra, one should perfect the consecration of the six sense bases by means of the six bodhisattvas, such as Kṣitigarbha and the rest, as expressed by the phrase "by all entities." One should also perfect the consecration of the body, speech, and mind.
The essence mantra is the seed syllable of the wisdom-being (jñānasattva). From it, light rays emanate, summoning the Tathāgatas in the form of the wisdom maṇḍala. Having summoned, entered, bound, and brought them under control, one should visualize the red syllable JAḤ.
With its light rays, one summons the tathāgatas residing in the ten directions and places them in the center of the maṇḍala with a black HŪṂ. Then, with a yellow BAṂ, one performs the blessing of each [deity’s] body, speech, and mind at the heart, throat, and crown as vajras. With a white syllable HOḤ, one should bless the wisdom beings (jñānasattva) of all those in the maṇḍala.
Now, the ritual for protection is taught by the words "of insight and method" and so forth. One should contemplate the maṇḍala wheel as the ultimate, which is of the nature of insight and method, and whose essence is the ultimate, unchanging nature. From the meditative absorption (samādhi) of the union of the vajra and lotus, there arises and is born the experience of supreme great bliss, which is the single ultimate state. Following that, one should perform the protection.
If one asks by what means, it is said: "explained by Yamāntaka and so forth." How should one do it? One should contemplate the wrathful deities such as Yamāntaka, who emerge from one's own body, and imagine that these wrathful deities of extremely terrifying form completely incinerate all obstructors and malevolent beings. These very deities then transform into a vajra chain, and one should contemplate a vajra net arising from the blessing of the crossed-vajra (viśvavajra) above and below.
Having thus meditated on the protection wheel, the ritual for offerings such as the empowerment is taught by the words "with one's own essence" and so forth.
Recite the mantra over the offering water and arrange the vessel of offering water together with sandalwood, saffron, camphor, and so forth, as well as flowers such as the mandārava, utpala, karavīra, jāti, and mallika. One should then confer the empowerment of the offering water upon all the deities of the maṇḍala. By this, the empowerment of the silk streamers, the empowerment of the garland, and so forth are also indicated.
Then, as if it were done to oneself—meaning just as it was performed for oneself—one should confer the empowerment by means of the assembly of deities emerging from the portals of light rays of the assembly of Buddhas residing in space, who have been invoked by the essence mantra and hold vases completely filled with the five nectars. In this way, one should perform the complete offering through this ritual.
Regarding the term "lotus": within the secret lotus of insight, one's own seed-syllable emits light rays—namely the light rays of jaḥ hūṃ vaṃ hoḥ khaṃ raṃ—which invite all the goddesses such as Rūpavajrā and the rest. "The essence of the mind of perfect awakening" refers to the maṇḍala of the five-colored light rays of bodhicitta in the form of a moon maṇḍala. Then, that very maṇḍala of bodhicitta emerges from each and every pore of insight; that is, various types of light rays emerge from each of the collections of pores.
A vast multitude of light rays—black, white, yellow, red, and green—emanates and completely pervades the entire expanse of space without exception. Therefore, the wise who are skilled in yoga should radiate them with great enthusiasm. If one asks how they are to be radiated, it is as follows: from the tips of the light rays emerging from each and every pore of the body, the goddesses such as Rūpavajrā and the others arise and perfectly make offerings to the Lords of Victors, such as Vairocana and the other members of the maṇḍala.
In what manner? They are adorned and embellished with the stainless limbs of their bodies, decorated with ornaments such as necklaces, armlets, girdles, bracelets, and anklets made of Jāmbūnada gold and jewels. They hold in their two hands, which are graced with a playful and graceful radiance, the following: a mirror; a lute (vīṇā) with nine strings; a vessel of fragrance filled with an equal mixture of the four—camphor, saffron, sandalwood, and musk; a vessel of taste, namely a skull-cup filled with the five nectars; garments of fine Chinese silk and the like; the source of phenomena (dharmodaya), which is the mudrā of the source of phenomena; and, as indicated by the word "and so forth," other symbols such as parasols and victory banners. These are the light-appearances that manifest as reflections in a mirror.
Through the lights of one’s own body, various clouds of emanated offerings—such as flowers, incense, lamps, perfumes, parasols, victory banners, and flags—appear. These are like illusions and the like; they appear individually like an illusion, a city of gandharvas, an echo, or the moon in water. This is the individual, perfect knowledge and understanding of things as being ultimately like illusions and so forth. By means of this, one is skilled in perceiving and viewing the nature of the world, yet in suchness, things are non-existent. Regarding the phrase "all conceptualizations without exception" and so forth, it is because this serves as the cause for generating the nature of the great bliss of supreme joy, which is personally experienced. "Form and so forth" refers to the offering goddesses known as the vajra of form, sound, smell, taste, touch, and the sphere of phenomena (dharmadhātu), and not only them, but likewise external perfumes and so forth; one should perfectly offer with perfumes, flowers, incense, lamps, divine food, silks, jewels, and the like. Thus, "one should be liberated through the certainty of distinct conceptualization" means that one should perfectly offer with the three spheres completely purified, as the object of offering, the offerer, and the act of offering are not perceived. In this way, one should generate the pride: reciting "Oṃ" and so forth, one should say, "I am the nature of the supramundane vajra offering of all the Tathāgatas by their very essence," and visualize the maṇḍala wheel at the heart.
Now, the praise is expressed beginning with the words "the objects of sound" and so forth. Regarding the phrase "like the sound of an echo": one should meditate on the Buddhas, who are like the five Tathāgatas, emerging from the gateway of light rays arising from the seed syllable of the wisdom-being (jñānasattva) within the maṇḍala residing at the heart. Having thoroughly discerned that all things, both internal and external, are the nature of mind itself, one should praise the five Tathāgatas by means of that very nature of mind.
Akṣobhya is the essence of the wisdom of the utterly pure expanse of reality (dharmadhātu). The praise in the manner of the Vajradhātu is expressed by the words "Akṣobhya is..." and so forth. O Blessed One, Vajra Akṣobhya, by the power of your naturally unchanging mind, you are the essence of the wisdom of the expanse of reality and of all objects of knowledge without exception. The Vajradhātu is the essence of the body that serves as the basis for all wisdom without exception. "Great Sage" is the essence of the speech that brings about the individual realization of all wandering beings. "Supreme of the Three Vajras" means being sublime by way of the utterly pure Vajra Body and so forth. "The Three Maṇḍalas" means being the essence of all wandering beings without exception by way of the maṇḍala of the Body and so forth. The Vajradhātu is that which is to be accomplished through hearing and the other [stages of practice]. "I prostrate" means that in every respect, I offer my own being and, desiring your body, I bow down deeply to you. This is the meaning.
Regarding the passage beginning with "Vairocana": O Blessed One, Vairocana is the very essence of the manifestation of wisdom without exception, the mirror-like wisdom of great joy, and the vajra of peace through being definitively liberated from all obscurations. Because he has accomplished what was to be done through the manner of exhaustion and non-arising, he is the great joy; because he has achieved the desired goal, he has attained immeasurable joy. "Naturally luminous" means that, being free from adventitious stains, he is unconditioned. "Supreme of the supreme" means that, being devoid of parts in every respect, he has become the most sublime of the sublime. "Teacher Vajra" refers to the one who has become the support for all wandering beings; to him, I prostrate.
Regarding the passage beginning with "Jewel King": O Blessed One, Jewel King is the blazing light of utter clarity, possessing the wisdom of equality. He is the vajra of space because he is utterly profound and possesses the conduct of all immeasurable, inconceivable qualities, and is indivisible in every respect. He is the stainless space because he is naturally untainted by faults. He is naturally pure because all faults have been exhausted. He is unstained because faults will never arise again. He is the vajra body because he has become the vast essence; to you who possess a body that perfectly manifests according to the fortune of those to be trained, I prostrate.
Regarding the passage beginning with "Vajra Immortal" and so forth: "O Blessed One, Vajra Immortal," you are the essence of immeasurable wisdom, possessing the wisdom of individual discernment. Because you cannot be overcome by any power, you are the "Great King." "Non-conceptual" means that you definitively teach the dharmas to those to be trained exactly as they are. "Space-Vajra Holder" means that you are definitively liberated from all grasping, such as that of words and the objects of words. "Attained the Perfection of Passion" means that by beholding each of the wandering beings and teaching the Dharma, you bring all sentient beings to satisfaction. "Homage to the one who resounds with the Vajra Speech"—this refers to the definitive proclamation of an infinite and immeasurable melodic voice, equal to your qualities.
Regarding the passage beginning with "Amoghasiddhi Vajra" and so forth: "O Blessed One, Amoghasiddhi Vajra," you are the Perfect Buddha who has attained omniscience, the wisdom that accomplishes the practitioner's desired goals exactly as they are undertaken. "Fulfilling all intentions" means that you are like the nature of the wish-fulfilling jewel, the wish-granting tree, and so forth. "Arisen from the very purity of nature" means that through the mantra, mudrā, samādhi, dhāraṇī, and other methods having become pure by nature, you bring about the welfare of wandering beings. "Vajrasattva"—this is a homage to the one who possesses an unimpeded mind through the very state of buddhahood.
Then, because in the ultimate sense he is Samantabhadra himself, and because the entire mind is the nature of all, no individual deity is praised. He is the essence of the purification of attachment, aversion, ignorance, pride, and envy, and the nature of the five primordial wisdoms. He is the five Tathāgatas, as it is said:
"Though his nature is free from attachment and aversion,
For the sake of those to be trained, he displays wrath to the wrathful,
And to those with attachment, he appears as if attached.
Homage to him who abides in supreme enlightenment!"
Now, the tasting of the nectar (amṛta) will be explained by the passage beginning with "by the blazing OṂ." The five nectars enter the maṇḍala of the moon situated within the moon at the heart, and thereby the deities of the maṇḍala are satisfied and gladdened. Furthermore, the syllable OṂ, blazing and possessing light, bestows its blessing. One should visualize the five nectars residing in the center of a skull cup placed upon the maṇḍalas of wind and fire; these maṇḍalas of wind and fire ignite them, and they are visualized as a red mass. With the syllable A, they are transformed into a nature like melting blood, and with OṂ, they are made into white nectar. One should visualize that from the three syllables OṂ ĀḤ HŪṂ, a vajra arises, which is blessed by the five Buddhas. By one's own seed-syllable, they are made into the nature of the nectar of the five primordial wisdoms. Then, with the tongue summoned by the light rays of the vajra arising from HŪṂ, the maṇḍala circle situated within the moon at the heart is to be satisfied.
Furthermore:
"By the moon, sun, vajra, water, and lamp,
And by the fire and wind residing in the skull-cup,
Well-kindled like a mass of glowing iron,
One should meditate upon the seed-syllable HŪṂ.
Uttering the syllable A, one brings it down there;
Visualizing it as slightly pungent and like blood,
With the syllables OṂ, MAṂ, RAṂ, and MAṂ, one's own seed-syllable,
The Buddhas are brought down and blessed as bodhicitta.
The pure white HŪṂ, with the vajra-tongue, resides at the heart;
By that, one's entire maṇḍala without exception is satisfied."
Thus it is explained. This is the samādhi called the "Supreme Maṇḍala," the essence of the path of meditation. Furthermore, from the initial emanation up to the final tasting of the nectar—in brief, it is as it is said: "The supreme king of the samādhi wheel is perfectly explained."
Now, to explain the nature of the conduct of the result, which is the attainment of the supreme king of activities, it begins with "By the immeasurable light rays of the essence." The light rays arising from the seed-syllable of the wisdom-being (jñānasattva) cause the emanated supreme sages—the Buddhas and Bodhisattvas—to stabilize the mind that is completely and definitively clear of all ignorance. Those Buddhas and Bodhisattvas then bring all wandering beings without exception to perfect buddhahood and cause them to appear as if included within one's own secret mantra. Because they are emanated through having gained mastery over one's own mind, there is nothing that cannot be contained within wisdom.
Thus, having stabilized the mind through union with the wisdom mudrā, it is taught that one should meditate on the yoga of Mahāmudrā, which is of the nature of the ultimate. As it is said: "The supreme yogi who meditates on the union of wisdom and method, the Conqueror taught that meditation is the union with Mahāmudrā." Therefore, for the time being, one should first meditate on wisdom according to this sequence.
One might ask: "Are forms and so forth, as they are conceptually imputed and perceived by the foolish, of the nature of consciousness and ultimately empty, or are they of a nature that is merely conventional?" To address this, it is said: "Forms and so forth," and so on. Because they are suitable to be formed, they are "forms" (rūpa); they are of two types, distinguished by color and shape. Color refers to blue and so forth. Shape refers to the even, the high, the low, and so forth. By the word "and so forth," feeling, perception, mental formations, and consciousness are included. These forms and so forth appear through the many fabrications of conceptual thought by eyes impaired by the jaundice of the latencies of ignorance since beginningless time. Their aspect—the nature of form—is empty of intrinsic essence. As the Blessed One said: "Subhūti, form is empty of the intrinsic essence of form, because that is its nature." The same applies to feeling and the others. Furthermore:
"Form is like a mass of foam; feeling is like a bubble; perception is like a mirage; mental formations are like a plantain tree; and consciousness is like an illusion"—thus it was spoken by the Seer of Reality. This is as it has been said. It is seen by direct perception.
If one asks, "How is it empty of intrinsic nature?" it is not that [the appearances] do not exist at all. Whatever appears individually is not true; it is, for example, like the vision of two moons and so forth by one with cataracts. However, since it is explained that only non-erroneous cognition is direct perception, the two moons and so forth seen by one with cataracts are pseudo-direct perceptions and are not actual direct perception. As it is said: "Pseudo-direct perception is accompanied by cataracts."
If one were to say that, then because they would have fully realized suchness, everyone would become a perfect yogi and would not be a mere "seer of the near shore," because they would have fully realized reality exactly as it is. As it is said:
"If these phenomena were exactly as they are renowned,
And if seeing the true object brought liberation,
Why would all wandering beings not be liberated?"
Regarding this, the Master [Dharmakīrti] explained that direct perception is of two types: that of the yogi and that of others. Therefore, in a merely conventional sense, whatever is the non-erroneous object of cognition—similar to a dream and so forth—is described as "non-erroneous." For that very reason:
"The apprehended objects do not exist even slightly..."
Thus it is said: those objects of apprehension, such as form and so forth, do not exist [independently] of that mind, because those two are not established as the entities of apprehended object and apprehending subject. If it is argued that although it is untenable to assert [their existence] through direct perception because they are only two [types of] valid cognition, their existence is tenable through inference, then in that regard it is said: "Nor is there a mind that perceives another connection." The meaning is that it is not [established] by another inference either, because there is no apprehension of a sign and the possessor of the sign that are simultaneous with the object.
Connection exists in two ways: characterized by identity (tādātmya) or by origination (tadutpatti). First, it is not [connected] by way of identity, because if there were a distinction between distant and near [objects], there would not arise cognitions of clear and unclear [forms]; if the cognition and the object were one, such a distinction would be impossible. Nor is it characterized by origination, because if the cognition of a multicolored rug and so forth were also diverse, it would follow that there would be distinct, differentiated cognitions corresponding to the aspects. Since the position is extensive, the apprehension of what exists as diverse does not arise in that way; therefore, it is not correct to imagine the arising of multiple cognitions in order to establish the very nature of diversity, because it is impossible for formless [entities] to abide in a location.
Furthermore, as it has been said:
"Because the cognition that ascertains its existence
Is simultaneous with the object,
There is no connection whatsoever
Of identity or origination."
Here, the Proponents of External Objects and others argue: Since cognition is experienced as something internal, existing as the locus of the "I," and possessing a nature of joy, anguish, and so forth, whereas blue and so on are not of the nature of joy or anguish and are not established as having shape and so forth, nor are they the locus of the "I," it follows that they are experienced as being external to cognition. Therefore, how is it appropriate for a conscious being to treat an entity that possesses a distinction in experience as being without distinction?
To this, it is said: "Pleasure and so forth." One does not observe any cognition that is the apprehender, possessing a nature of pleasure, pain, and so forth, that has the characteristic of apprehending the specific activity of apprehending form and so on. Furthermore, when two things appear simultaneously within one's own continuum, one does not observe any cause for a specific determination that "this one is the object to be apprehended" and "that one is the apprehender." Therefore, because it is known and determined simultaneously with the object at the same time, that which is not the apprehender is similar to form and so forth; just as form is not the apprehender, so too cognition is not the apprehender. This is just as it was extensively taught: "Subhūti, phenomena do not know phenomena."
If one wonders why that is, it is stated: "White and so forth."
Whatever is white and so forth, which was previously seen, is not seen at other times. Why is that? Because, being momentary, there is no staying. This is because the moments of the past, future, and present have distinct characteristics. Furthermore, there is no proof that there exists something separate from the experience of seeing. Why is that? Because they are mutually contradictory and incompatible, and thus do not coexist in a single [entity]. Just as pleasure and so forth—meaning pleasure and suffering—are incompatible, so too are what was seen before and what is seen later; these are always contradictory by their very nature.
These appearances of the apprehended aspect are also untenable as being either one or many, and thus lack an intrinsic nature. This is what is meant by the statement beginning with "beginning and end." Whatever appears as the individual apprehended aspect is not one. Why is that? Because in that entity, distinctions such as beginning and end appear, and a differentiation in the capacity for causal efficiency is also observed. Thus, by the principle that "whatever has spatial parts cannot be a unity," it is not one. Since it is devoid of a single nature, it is also not many.
It is also illogical to analyze the parts of the white and so forth that appear individually as being atoms, because the nature of atoms is ungraspable. One does not accept that they are perceived directly, and those atoms are partless and without components.
Because it lacks limbs, it lacks parts; therefore, it is devoid of conjunction with other atoms. If it did exist, then by abiding in the six directions—east and so forth, front and back, the two sides, above, and below—it would follow that six atoms are conjoined. Through that conjunction, it would become six-parted, for it is said: "If six [atoms] were to meet simultaneously, the atom would become six-parted." Therefore, since the atom is not established, the imputation of an accumulation of atoms—such as the maṇḍala of earth and so forth, or the seven continents and so on—is also untenable. Consequently, the apprehended object has no inherent nature.
If that is so, one might ask: "How is it that these worlds appear?" To address this, the text says "therefore, the apprehender," and so forth. "Therefore" means that because a nature of being either one or many is untenable, and because they are devoid of an apprehender and so forth, these worlds lack both apprehended and apprehender. Thus, these worlds are self-arisen; they do not arise from another, such as Īśvara. However, they are not self-arisen in every respect, for conventionally they arise from causes and conditions. If they were without a cause, they would necessarily be either eternally existent or eternally non-existent. Form and so forth, as well as the nature of feeling, perception, mental formations, and consciousness, are of an illusory essence: "Like stars, a cataract, a lamp, an illusion, a dewdrop, a bubble, a dream, a flash of lightning, and a cloud."
"One should view conditioned phenomena in this way," as it has been said. "They are like a city of gandharvas" means that they should be viewed as deceptive and essence-less within the context of conventional truth, as it is explained: "Conventionally, everything exists; ultimately, it does not exist."
If that is the case, one might ask: "How are saṃsāra and nirvāṇa established?" To address this, the text mentions "self and mine" and so forth. "Self" refers to the afflicted mind (kliṣṭamanas), which, though devoid of a self, has the nature of conceit and falsely imagines "I" and "mine." "Mine" refers to children, wife, wealth, and so on. The "continuum" of these two is their continuous engagement. This engagement occurs through the power of the connection of habitual tendencies (vāsanā) regarding things that are beneficial or harmful. Through improper mental engagement (ayoniśomanasikāra), one falsely conceptualizes, "Since this is my self, I need these things." It is from this very perception that saṃsāra is established.
Conversely, when that very distortion is absent and one abandons the conceptualization of "self" and "mine" by means of the mere nature of reality, that is nirvāṇa. As it has been said:
"Apart from conceptualization,
There is nothing called 'saṃsāra.'
Therefore, by completely clearing away conceptualization,
You are eternally in nirvāṇa."
Thus, nirvāṇa is the antidote to saṃsāra, consisting in the reversal of the view of "self" and "mine" and the absence of any entities to be rejected or accepted.
In that case, since saṃsāra does not exist, nirvāṇa is not a functional entity. Realizing this, the text states, "And peace," and so forth. The Blessed One taught nirvāṇa in order to generate weariness toward saṃsāra; however, there is no distinction whatsoever between saṃsāra and nirvāṇa. Furthermore, "by the nature of phenomena" refers to the ultimate essence, not the conventional; otherwise, it would result in nihilism. As the master Nāgārjuna stated: "Nirvāṇa is not a non-entity," and likewise: "If nirvāṇa were an entity, nirvāṇa would be conditioned. How could there ever be any entity that is unconditioned?" To establish the validity of this very point, the text states, "Because of the apprehended," and so forth. Because it is established through both scripture and reasoning that, ultimately, both saṃsāra and nirvāṇa are devoid of the nature of apprehended and apprehender, at that time, nothing exists at all. Yet, conventionally, who with a mind would deny that those entities appear individually, since they do not exist apart from the conceptualization of their appearing nature? However, when analyzed, their existence is untenable. By establishing it in this way, there is no opportunity for the disputes imagined by our own schools.
They say this: "If all these are emptiness, then the infusion of habitual tendencies and that which is to be infused, the teaching of the dharmas of merit and non-merit, and the explanation of karma and its results would be undermined by the assertion of emptiness." To this, the master Nāgārjuna has already provided the answer: "It is not that actions do not exist; for the results of virtuous and non-virtuous actions are seen to exist even in a dream. The suffering comprised by the five aggregates includes the dream as well," and so forth. Likewise, from a pure cause, a pure result arises; for example, the ethical discipline and so forth arising from right view are pure. As it has been said: "For whom emptiness is possible, for them everything is possible." Thus, when analyzed from the perspective of ultimate truth, since external objects do not exist, there is nothing whatsoever other than the mind. Therefore, it is untenable for there to be a so-called "self" existing separately and independently, apart from the nature of the habitual tendencies of conceptual construction. In this sequence, by abiding in Mind-Only (cittamātra) where external objects are absent, that too is found to be untenable, as it is devoid of a nature of being either one or many. As it has been said: "Whatever entity is analyzed, that is not found to be one; nor is it found to be many. Apart from being one or many, no other mode of existence exists."
However, if it is argued: "The experience of this cognition is established, and because that experience is established, it is difficult to refute; for if that were refuted, everything would be refuted. That cognition appears in the form of blue and so forth through the power of the latencies of ignorance, but in the ultimate sense, it is like a pure crystal ball—partless, not abiding in an object, and without the appearance of various natures such as blue." This is merely words. That which is devoid of all capacity is never seen to be connected with an object. As it is said:
"If that [object] does not exist, then that cognition
Would also be without aspects itself.
Like a pure crystal ball,
Cognition is not experienced at all."
This is precisely the position held by the master Dharmakīrti as well. In the Pramāṇavārttika, he says:
"In whatever way objects are analyzed,
In that way they become isolated.
Therefore, the emptiness of the two
Is itself the ultimate reality here."
We do not speak out of animosity toward those who assert that the objects of knowledge are internal; however, the master Buddhajñānapāda has extensively refuted this in his Ātmasādhanāvatāra, and the Mūlatantra also teaches in this very manner:
"The teaching of the conventional is wondrous;
Through the application of non-arising,
This arising is taught," and so forth.
From Jñānakīrti’s Introduction to Suchness, the method for accomplishing Mahāmudrā is also this very same approach: "Abiding in mind-only, one does not perceive external objects. Abiding likewise in suchness, one should transcend even mind-only." It is just as it has been explained. Thus, one should understand that the cultivation of insight is to be explained through this sequence and also by what is explained below.
Regarding the statement "whatever is form," and so forth: the nature that the yogi knows for themselves—that is, realizes through direct perception via the meditations of Samantabhadra and so on—is the ultimate nature, luminous by its own essence, free from the conceptual imputations of unity, multiplicity, and so forth. Like a wish-fulfilling jewel, it is perfectly adept at fulfilling the needs of all sentient beings. That very nature, in which the object of meditation and the meditator have become indistinguishably merged through freedom from conceptualization, is the state of possessing a non-dual intellect, just like Samantabhadra. This is because: "Since there is no phenomenon whatsoever that is not included within the expanse of reality (dharmadhātu), the yogi should view all things without distinction. Whatever is seen in one thing is asserted to be seen in all. The emptiness of one is the emptiness of all." It is just as it has been explained.
For that very reason, the passage beginning with "that which has become appearance," and so forth, is stated.
Whatever forms and so forth appear and are individually manifest as present objects, and whatever else is constructed by the fabrications of numerous conceptualizations regarding the past and future—when these entities are analyzed through such investigation, they are mutually exclusive and thus possess distinctions. However, in the ultimate sense, because they are free from that [conceptualization], there is no investigation, and therefore not even the slightest differentiation exists. The essential point is this: entities possess distinctions through conceptualization, but in the ultimate sense, no distinction whatsoever exists. By means of this sequence, when the movements of insight analyze entities as being without intrinsic reality, one becomes endowed with the application of Mahāmudrā.
"That nature which is free from all conceptual elaborations and does not even abide in words is explained by the Vajra Mind as 'insight.' The method of the Bodhisattvas is great compassion for wandering beings. How are they joined in equipoise? As a single, indivisible unity. Their meditation is likewise; it is distinguished by way of reversal."
Regarding this, the pith instruction is as follows: First, the yogi should instantaneously generate the yoga of their own chosen deity and meditate on all wandering beings as being the nature of the five Tathāgatas, thereby becoming the nature of all entities.
Having manifested great compassion and completely cleared away mental engagements such as entities, non-entities, self-nature, and other-nature, one should perfectly collect the entire mind and not think of anything at all. When one does not think of anything in that way, through the kindness of the guru—having long served the guru—the Blessed Mother, the Insight that is realization, will arise. Because it is free from the distinctions of the measurer, the object to be measured, and the result, and because its own nature is a manifestation that is itself free from conceptual proliferation, it is free from the nature of the mass of sufferings of saṃsāra, which is of the nature of conceptual proliferation. Thus, it is realized through the mirror-like application of the nature of supreme joy. By the power of that, one reflects: "Alas! By the force of ignorance, although these sentient beings are of the nature of nirvāṇa, they do not know it themselves. How then shall I cause them to understand?" Thinking thus, if one considers all sentient beings without exception to be of that very same nature, the great compassion whose nature is non-apprehension arises. Since one's own nature is also of that same nature, one should contemplate the nature of all entities. Then, when the power of the yoga of the yogi who is the nature of all entities and the nature of great compassion has been cultivated, the nature of all entities is the nature of great compassion.
One will see oneself as the Blessed Mother, also known as Prajñā or Mahāmudrā, such that one’s nature is inseparable and merged into one, like water and milk. When that occurs, one meditates upon that very nature, because one is of the nature of the wisdom of the non-duality of insight and method. Now, in order to demonstrate the suchness of the maṇḍala through this very sequence, it says "faith and so forth." Faith is characterized by the thorough engagement with the Mahāyāna. Diligence is the complete perfection of the accumulations of merit and wisdom once faith has arisen. Mindfulness is the non-interruption and non-abandonment of the side of virtue. Meditative concentration is the complete pacification of all distractions. These are the gatekeepers of the naturally pure essence: the wrathful deities Yamāntaka, Aparājita, Hayagrīva, and Amṛtakuṇḍalī. Regarding "pure insight," insight is the realization that all phenomena are free from conceptual elaboration. Its purity is the appearance of all objects without exception; these are the six offering goddesses: Vajra Form, Sound, Smell, Taste, Touch, and the Vajra Dharmadhātu. As stated in the Śrīvajrahr̥dayālaṃkāra: "Form, sound, smell, taste, touch, and the supreme Dharma-Vajrā; that is the essence of pure insight, the offering goddesses of great miraculous power."
It is as has been explained. Regarding the term "signless" (animitta): by mentioning the signless, it refers to emptiness (śūnyatā), the signless, the wishless (apraṇihita), and the unconditioned (asaṃskṛta). To sport in and delight in these is "joy" (muditā). Together with their enjoyments, they are the four goddesses whose nature is love (maitrī), compassion (karuṇā), joy, and equanimity (upekṣā). As it is said in the Tantra:
"Because she perfectly accomplishes the activity of pacification, she is explained as the one called 'Loving' (Maitrī). Because she liberates from all suffering, she is explained as Compassion, Māmakī. Through the union of the vajra and the lotus, Pāṇḍaravāsinī is explained as Joy. Generating supreme delight in the world, and by nature being great passion, she abides as the goddess Tārā, the very essence of great equanimity."
Regarding the phrase "for the sake of sentient beings" and so forth: the term "sentient beings" refers to the six faculties—the eye, ear, nose, tongue, body, and mind. The term "objects" refers to the six objects—form, sound, smell, taste, tangible objects, and phenomena (dharma). "Self" refers to the afflicted mind (kliṣṭamanas) whose nature is pride. "Conceptualization" refers to the consciousness that is capable of associating with sounds. "Engaging consciousnesses" refers to the six collections of consciousness, such as the eye-consciousness and so forth.
The essential nature of these consciousnesses is to be associated, respectively, with the four Tathāgatas—Vairocana, Ratnasambhava, Amitābha, and Amoghasiddha—who abide in the directions of the east and so forth, and who are the nature of the mirror-like, the equality, the discerning, and the all-accomplishing wisdoms. That which is called "suchness" is the thorough knowledge of the actual mode of being of all phenomena and the realization of the state free from conceptual elaboration. Its purity is the essence of Samantabhadra, the nature of omniscience. Through its application, which is the nature of the wisdom of the utterly pure dharmadhātu, it abides in the form of the central deity of the maṇḍala, the lord of the maṇḍala; this is the meaning. The phrase "this" means that it abides in the ultimate sense because the five wisdoms are contained within a single continuum. Regarding the phrase "form and so forth," the delusion of form and so forth is the enjoyment of them through clinging just as they are perceived. Because that [delusion] is absent, one is free from it. The purity achieved through meditating on the antidote is the ultimate nature of form, feeling, perception, formations, and consciousness, which are the five Tathāgatas: Vairocana, Ratnasambhava, Amitābha, Amoghasiddha, and Akṣobhya. By the word "and so forth," it should be understood that external forms derived from the elements are also included.
Regarding the phrase "miserliness and so forth," miserliness is attachment. "And so forth" refers to the opposites of these: immoral conduct, anger, laziness, distraction, corrupted insight, weakness, wrong aspiration, incorrect conceptualization, and ignorance. These are the ten perfections—the nature of which is generosity, ethical discipline, patience, diligence, meditative concentration, insight, power, aspiration, skillful means, and wisdom—along with the collection of qualities belonging to their family, such as the ten grounds beginning with the Joyous. These are the qualities that constitute the results of these white dharmas.
"Non-conceptual" means that because it is not the locus of any conceptualization, the appearance of the perfection of one's own welfare is "profound," arising from deep insight. The appearance of the perfection of the welfare of others is "vast," produced by the characteristic of great compassion. Through these two alone, in their respective order, the mind is in its ultimate nature the essence of insight and skillful means. Thus, through the profound, one's own welfare is brought to complete perfection, and through the vast, the welfare of others is brought to perfection.
Furthermore, as explained in the Ātmasādhanāvatāra, insight is established by way of turning the mind away from error, while method is designated by way of turning away from the lack of capacity for one's own activity; this is the ultimate truth, and so forth. That which is taught as being divided into the forms of nineteen deities within the maṇḍala is, in the ultimate sense, the singular mind of Samantabhadra alone. Thus, although they are inseparable in the manner of deities whose nature is the purification that serves as the antidote to the afflictions of saṃsāra, conventionally, there is indeed a division. How is this shown? In the ultimate sense there is no division, but conventionally, they are distinct according to the divisions as they are perceived. Regarding the phrase "from others" and so forth: "from others" refers to the power of certain latencies of ignorance from beginningless time. "Others" refers to the grasping at attachment, aversion, delusion, jealousy, lack of faith, laziness, loss of mindfulness, conceptualization, and so forth. In order to turn away from those, the Buddha Bhagavān, through the gateway of method, reveals to sentient beings the maṇḍalas of the five Tathāgatas, goddesses, wrathful deities, and so on.
Vairocana and the others are free from the conceptualization of specific distinctions. This is because the Buddha, the Blessed One, acts for the benefit of wandering beings by manifesting various displays of the Buddha’s play. Furthermore, from the presence of the Buddha Jñānamukha:
"In order to destroy all mental superimpositions of conceptualization without exception,
To whatever extent one correctly conceptualizes suchness, that itself is its locus.
By relying on the nature of that, the attachment to the superior, and its production,
In order to perfect the mind of the yogi, one desires to generate those [deities]."
Thus it is said. Therefore:
"In the supreme assembly of the branches of insight,
Possessing the sublime bliss of experienced joy,
The wise one should meditate upon themselves day and night,
By means of which that [bliss] becomes the method."
This is the manner [of practice]. For a yogi who is thus diligently engaged in meditation, if the mind becomes agitated or depressed, at that time one should practice the yoga of the bindu and so forth. Therefore, it says "having thus examined," and so on. The mindfulness of the inhalation and exhalation of the breath is the yoga of the bindu. "Inhalation" (āśvāsa) refers to the breath being drawn in; "exhalation" (praśvāsa) refers to the breath being expelled. The coordination of these two should be counted starting from the inhalation and exhalation at a length of twelve finger-widths, and subsequently, one should count up to ten by the method of counting the exhalations.
Counting too few is to call one "two." Counting too many is, for example, to call two "one." Because of the fear of the mind becoming overly withdrawn or distracted, one should not make the count too many or too few. Having thus examined the mind that is discouraged and incompatible with meditation, one should visualize a subtle drop in the form of a pearl seed situated in the center of the sword of the wisdom-being (jñānasattva) at one's own heart.
"Endowed with light" means radiating light; that drop, beautified by a mass of light rays, is like a fine pearl bead with a garland of light. By means of the sequence of emitting and withdrawing ten inhalations and exhalations, the wisdom-being is awakened and stabilized. By this very same sequence, one should stabilize the lotus and wheel arising from the seed syllables of the Speech Vajra and Body Vajra located at the throat and the crown of the head.
Then, knowing it has become stable, one should emit that very garland of light rays in the form of the seed of the stream of wisdom as far as the top of the crown, for as long as desired. In an uninterrupted stream, just as it was emitted in that sequence, one should withdraw it back to the seed of the Mind [Vajra]. One should then illuminate the interior of the body down to the soles of the feet.
Then, one should fill the three realms without exception in all directions with infinite maṇḍalas, like a continuous downpour of streams of light rays emerging from each and every pore, for as long as one remains without discouragement. If the mind becomes agitated, at that time one should stabilize it by focusing the mind on the bindu alone and meditate on the meditative absorption that ceases the mind and mental factors, continuing for as long as that agitation is pacified.
This yoga of the bindu is taught in the eleventh chapter of the Tantra with the words, "The vital breath is established as the bindu," and so forth. To demonstrate the subtle yoga, the text says "possessing light" and so on. Alternatively, once the meditation on the bindu yoga for the purpose of pacifying discouragement and agitation is complete, one should begin meditating on the root symbol of one's own chosen deity—possessing light and radiating a mass of five-colored light rays—at the tip of one's nose, or at the tip of the "knowledge nose." Within that, one should cause the entire maṇḍala wheel to be contained in a subtle form and meditate, preceded by love and great compassion.
"Seized" means grasped; it refers to that which is endowed with the supreme insight of the wisdom mudrā. A "stable symbol" means that through the meditation on the subtle yoga, one comes to see the stability of the symbol itself, as stated in the Tantra: "The first is like a mirage..."
"The second is like smoke; the third is like fireflies; the fourth is like a blazing lamp; and the fifth is a constant radiance like a cloudless sky." Thus it is said. When such stable signs are seen, one should repeatedly emanate various forms of signs arising from the periphery of that light, such as swords, vajras, wheels, and lotuses. By emanating these signs, one should fill the entire expanse of space with the Vairocana and other deities arising from them. The "wise one" is one who correctly undertakes the accumulation of primordial wisdom (jñāna). Some say that the term "tip of the nose" refers to the center of the heart lotus, and thus one should meditate specifically at the heart. Regarding this, the Tantra states: "Visualize a mustard seed at the tip of the nose; upon that mustard seed, whether moving or stationary, one should examine the meditation on the wheel and other such distinctions." To demonstrate the characteristics of recitation (japa), it says "or else, for recitation," and so forth. By the word "or," this indicates that one should not abandon the training in the yoga of the Great Seal (mahāmudrā) to perform recitation; rather, it should be done when one is weary from meditation. Some say that the word "or" indicates an alternative position: that during the time of the preliminary service (sevā), one should perform one hundred thousand recitations and then train in the yoga of the Great Seal and so forth. "Recitation" refers to the meditation on the mantra.
"One-pointedness of the nature of mind" means being free from all distraction whatsoever. "The essence of all things" means that, by its very nature, it serves as the basis for manifesting Samantabhadra and the others. For that very reason, it is called "one's own mind, the lord." Furthermore, it possesses the various light rays of one's own mantra and blazes with a manifold collection of five-colored light rays. "One's own" refers to the root mantra of one's own deity. "Life-force" refers to the winds of inhalation and exhalation. Their "effort" is the restraint; together with that, it is not at all unrestrained. Regarding "not restraining the senses," one should stabilize the mind by means of the previously explained counting of breaths and the recollection of inhalation. "To make clear" means to be free from omissions, additions, or incorrect measures: it is neither too long nor too slow, nor is it overwhelmed by the inhalation and exhalation of the breath. It is not unclear due to a loud sound produced by the senses and effort. It should be recited with "vajra words," for it is said: "Vajra words are devoid of sound." This very tantra explains the characteristics of the wrathful recitation: "By the wisdom of the wrathful samaya, one's own vajra maṇḍala is renowned. Hearing the words of the mantra syllables—that is explained as the wrathful recitation." In this regard, the syllable OṂ is one and a half measures. The syllable ĀḤ is two measures. The seed syllable of the Mind, HŪṂ, is two and a half measures. These should be performed in that sequence.
Beginning from the seed syllable of the Vajra Body up to the mantra of the Vajra Mind: "Simultaneously" means that at one and the same time, from the syllables OṂ, ĀḤ, and HŪṂ, one should emanate the mandala of deities resembling the five Tathāgatas. One should not act as if emanating them sequentially, such as emanating one and then another after it. This is also stated in the Tantra: "The emanation of all mantras is explained as being of two types: either sequentially or simultaneously." Therefore, in a single instant, one should emanate the hosts of Tathāgatas like a mass of light rays. Regarding the phrase "equal to the expanse of space": one should fill the entire expanse of space with the bodies of the five Tathāgatas, such as the Vajra Body and so forth, like a sesame pod full of seeds. Then, as before, from the tips of the light rays emerging from the syllable MAṂ, one should perfectly worship with various collections of offerings, such as flowers, incense, perfumes, precious lamps, garments, and religious robes. "Everywhere" means that the worship should be performed immediately following the emission of light. "Completely concealed" means embracing. "Supreme vidyās" refers to Locanā and the others.
The intense joy and bliss arising from that, having descended and brought [the practitioner] under its influence, should be visualized and contemplated as the ultimate union of supreme joy of the hosts of Victors. Having performed the benefit of beings through various emanations of graceful play, they should be reabsorbed into the seed syllable of the Mind-Vajra within one’s own body. Regarding the word "ultimately," the Tantra states: "When reciting the mantra, one should emanate; when finished, one should reabsorb." It also says, "One should reabsorb by means of the seed syllable of the Mind," and so forth.
When one becomes weary from meditation and recitation, in order to rest, the words "one’s own essence" and so forth are mentioned. "One’s own essence" refers to the suchness that is the meaning of one’s own mantra. "Definitive discernment" regarding that refers to the emanation, reabsorption, and stabilization of the state; the mental exhaustion resulting from weariness arising from those leads to the mind becoming discouraged. When the yogi’s mind becomes discouraged due to being completely fatigued by recitation and meditation, at that time, the hosts of knowledge goddesses such as Locanā and the others should perfectly awaken and stimulate [the mind] by singing songs. Then, one should worship the maṇḍala circle with offerings as before and meditate.
Because the body becomes weak from meditation, the application of nourishment must be performed; therefore, the words "with a good mind" and so forth are mentioned.
A good heart is the flowing nectar of the stream of water of the fully cultivated bodhicitta; by means of that, one should generate physical conduct and eliminate despondency. Furthermore, one should visualize a moon maṇḍala marked with the syllable OṂ, elevated by the distance of a span above [the crown]. Then, by means of the "iron hook of the light of prāṇa and āyāma"—referring to the manner of recollecting the exhalation and inhalation previously explained—one draws in the stream of nectar and mentally focuses on it descending upon the crown of the head. One should meditate until the weariness is cleared away, visualizing that nectar moistening every single atom of one's body down to the soles of the feet. This is also taught in the tantra itself: "At a distance of a span above, one should visualize the maṇḍala at the crown; having visualized the OṂ situated in the center, one should cause the five nectars to descend."
Regarding the phrase "having rested for a moment," this means that by means of this application of the ritual thus taught, one rests and recovers for a "moment"—meaning about two water-measures (ghaṭikā)—and then, through the sequence of the previously explained ritual of emanation and reabsorption and so forth, one should perform the recitation of the supreme mantra without interruption. Regarding the phrase "one should also be without attachment to the mantra," this means that one should habituate oneself to the meditation itself, and when weary of that, perform the recitation. The meaning is that if one becomes exhausted by the recitation, one should act for the benefit of sentient beings through teaching the Dharma and so forth. In order to show the conclusion of the mantra recitation:
Regarding the phrase "praise and so forth," this refers to the praise spoken in the tantra beginning with "Akṣobhyavajra," as well as the offerings of flowers, incense, perfumes, lamps, and so on. By the word "and so forth," one should perform the empowerment and the tasting of nectar, and then request the maṇḍala circle to depart. The phrase "the mantrin should strive intensely" means that one who is skilled in meditation should do so. If one asks where they are requested to depart, the text says "Oṃ and so forth," meaning the maṇḍala circle is to be completely dissolved into the four syllables beginning with Oṃ. The Body Vajra, the essence-mantra of the Body Vajra, Yamāntaka, and so forth, are dissolved into the crown. The Speech Vajra, its family, Lokeśvara, Padmāntaka, and so forth, are dissolved into the throat. Vajrapāṇi, Amṛtakuṇḍalī, and so forth, are dissolved into the seed-syllable of the Mind. These Body, Speech, and Mind Vajras are then gathered into the wisdom-being. In this sequence, one should meditate with the firm conviction that the Body and so forth are the non-conceptual nature of Samantabhadra. Regarding the phrase "in that way," by thus seeing the ultimate suchness, one should generate great compassion for the entire realm of sentient beings who are devoid of the vision of suchness and are seized by the poison of the afflictions—the grasping at "I" and "mine"—and then manifest the aspiration prayers in order to deliver them.
Furthermore, this is what was aspired to during the stage of a beginner: "As long as the prior limit of samsara, which is without end, may last, for that long, for the sake of benefiting sentient beings, may I engage in immeasurable conduct. In order to accomplish the welfare of all sentient beings throughout the ten directions to the very limits of space, may my conduct be just like that of Mañjuśrī." One should also recite the aspirations taught in the Prayer of Excellent Conduct (Bhadracaryāpraṇidhāna).
Now, in order to demonstrate the complete purity of the sphere of activity by way of abiding in the application of non-equipoise, it says "having arisen" and so forth. Having arisen from meditative equipoise, with a pure mind—that is, engaging in the welfare of others—and having brought to mind the divine pride of oneself as the deity, namely the pride of Samantabhadra, one abides in universal appearance. Regarding objects that are of the nature of mere individual appearance, one should, as before, perceive them without differentiation.
To clarify this very point, it says "by the glorious Vajradhara" and so forth: "The glorious one is the very essence of Vajradhara. In all the abodes of the three realms, however many stable and moving entities there may be, by means of the yoga of suchness, one should view them all as being like Vajradhara." And likewise: "All yogas are the Blessed One, the Tathāgata Vajrasattva. The three realms without exception are the very enjoyment of thatness."
One should meditate in the manner described by such passages as these. Regarding the phrase "in sequence": through the superior conviction that all phenomena are pure by nature, the body and so forth become vajras. Form, sound, smell, taste, and tactile objects are the very essence of Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. The phrase "by the nature of phenomena" (dharmatā) means that ultimately there is no differentiation, according to the principle that "there is no phenomenon that exists apart from the dharmadhātu." Regarding the phrase "erroneous" and so forth: whatever the yogi performs—such as giving gifts, making offerings to the guru and the meditational deity, or teaching the Dharma—all of these should be carried out while being free from and having abandoned the erroneous conceptualizations of clinging to "I" and "mine." This is because the very cause of bondage in saṃsāra is erroneous conceptualization itself. As stated in the Pramāṇavārttika: "When there is a self, the perception of 'other' arises; from the division of self and other, grasping and aversion occur; and from the constant connection with these two, all faults come into being." In such a manner, one should make offerings to the entire mandala circle of the bodhisattvas, with the three spheres completely pure. Furthermore, since those who engage in the conduct of Secret Mantra must certainly perform all of this, it is the supreme [practice].
It becomes the accumulation of merit and the accumulation of wisdom. If one asks how, it is said: "Therefore, at the time of eating," and so forth. At the time of eating, one should visualize the principal deity of the maṇḍala—the lord of the maṇḍala—residing upon a moon maṇḍala at the heart. One should then enjoy the food with a firm conviction in non-conceptuality, which is the nature of the five nectars (pañcāmṛta) established as the essence of bodhicitta consecrated by the secret mantra of one's own seed-syllable, such as Oṃ, and which is naturally luminous. This is the equality and purity of all substances, characterized by the five nectars and the five heroes. One should not find any occasion to disparage this. As it has been said: "The dharmas taught by the perfect Buddha are of one taste in emptiness; by way of savoring that taste, one abides in that very state." "One's own food" refers to that which is appropriate to the place and time. "Reciting the three [syllables]" refers to possessing the previously explained parts, such as the blazing Oṃ, and through the realization of the equality of all things, one should completely satisfy and please the deities, such as the Vajra Body and the others, with those five nectars. To demonstrate the ritual of the inner fire offering (homāntara), it says "the outer fire offering," and so forth. If one occasionally performs the outer fire offering due to external necessity, practicing it by way of analogy and estimation is secondary; the mental [offering] is the primary one.
At the time of eating, one should visualize a triangular fire maṇḍala arising from the complete transformation of the syllable RAṂ at one’s heart. Upon that, in the center of the hearth, one should meditate on one’s own deity. Visualizing the right hand as a pouring ladle, and from the complete transformation of HŪṂ and a vajra, one should generate one’s own tongue as a vajra filling ladle. The yogi should constantly perform the inner fire offering by presenting the five nectars as the burnt offerings. Because it burns and reduces to ash the aggregates, elements, and sense bases like firewood, this fire offering, which is of the nature of primordial wisdom, is unsurpassed.
Furthermore, it is said:
“The Sage Candragomin taught that the nets of conceptual thoughts are to be burned in the inner fire offering. Obstacles and accomplishments are merely conceptual; even non-dual conceptualization is empty. The supreme suchness, the all-empty hearth, is made of lotus and vajra; by this, all things are the abundant fuel. Vast as the expanse of space, having the seed-syllable of mere imputation, the blazing of evil and the afflictions of the base-minded are thoroughly pacified.”
The outer fire offering should be understood from the Sādhana of Dīpaṃkarabhadra and other such sources. Thus, regarding the phrase “with all desires without exception,” one should perfectly make offerings to the nature of one’s own chosen deity, who is the essence of the activities of song, music, food, drink, seats, bedding, and so forth; or one should make offerings to the very form of the deity desired by others.
This is because this very samaya is the path taught in the Śrī Guhyasamāja, which is desired by all buddhas and authorized by the Sugatas, as it brings about the swift attainment of unsurpassed, perfectly complete awakening. Furthermore, from the Śrī Sarvabuddhasamāyoga:
"I myself, as all the buddhas,
And all the bodhisattvas,
By uniting with my own chosen deity,
Therefore, I shall accomplish myself.
Having completely purified myself,
I shall not be tormented by asceticism.
I shall maintain bliss in whatever is blissful;
This is the future perfect buddha."
And as it is said: "What sin could there be for that thief who steals the self? One should fill the body, which is the buddha-self, with the bliss of siddhi."
Regarding the phrase "in accordance with," the activity of all the Sugatas without exception is precisely to benefit all sentient beings, as it is said: "The primary and most supreme fruit of a buddha is the perfection of the welfare of others." Therefore, one should perform the actions of body, speech, and mind for the sake of benefiting all sentient beings without exception. "Remaining in meditative equipoise" means maintaining a mind free from weariness in order to accomplish the welfare of sentient beings.
Regarding the phrase "in such a manner" and so forth: for anyone who possesses a mind that has directly realized the aspect of Samantabhadra in that way, whatever arises from the basis of their body—whether rising, sitting, stretching, contracting, circumambulating, or any other such activity—all of these are the aspect of the mudrā. Furthermore, whatever is spoken, whether true or false, all of that is the aspect of the mantra. This has been taught and proclaimed by all those who follow the Glorious Guhyasamāja, the Perfect Buddha. For example, it is said: "By means of the application of non-equipoise, one is always in equipoise." With this very point in mind, the tantras state: "One should not bind the hand mudrās," and so forth.
In this very context, the knowledge of the nature of phenomena (dharmatā) is shown by the statement "even a single entity" and so forth. This refers to the essence of the various aspects that are accumulated and conceptually imputed upon the body of a single woman by all the various types of conceptualization. For example, it is as it is said: "To the wandering dog full of desire, she is a corpse, an object of desire, and food." In that regard, for those lustful men whose minds are overcome by passion, she produces suffering when they are separated from her; whereas for the dog, seeing her body plump and flourishing, the thought of food arises, and thus it is a source of pleasure.
By meditating on the impurity of a corpse, thinking "This is a corpse," ascetics become free from attachment and thereby produce liberation. Therefore, there is no truth whatsoever that is not included within conceptual construction. As it is said: "Regarding the body of a single woman, the wandering mendicant, the lustful man, and the dog have three different conceptualizations: 'a corpse,' 'a woman of desire,' and 'food.'"
Thus, regarding the passage beginning, "The body and so forth, virtuous and non-virtuous," whatever actions of body, speech, and mind have been described as "this is virtuous, this is merit" or "this is non-virtuous, this is sin," all of these are the activity of an afflicted mind; they do not belong to those who see suchness. As it is said:
"The variety of the world arises from karma;
That [karma] is the intention and what is produced by it.
Intention is mental karma;
What it produces are the actions of body and speech.
Actions of body and speech arising from non-attachment and so forth
Are virtuous.
Any action arising from attachment and so forth
Is held to be non-virtuous."
And as it is said:
"Therefore, whatever benefit for others
Is performed by one whose nature is compassion,
All such actions are virtuous;
Thus the Perfect Buddha has fully explained."
In this way, having abandoned and cleared away the entire web of conceptual construction, how could black, sinful karma arise in the mind that is naturally luminous and endowed with the aspect of Samantabhadra? Furthermore:
"The unwise, though they commit only a small sin, fall below; the wise, though they commit a great one, will utterly avoid harm. A lump of iron, though small, sinks beneath the water, but if that very same iron is fashioned into a vessel, though large, it floats upon the surface." Thus it has been said.
Regarding the instruction on the application for purifying a breach of the samaya: the phrase "if the samaya is impaired" and so forth is stated. The samaya is the complete maintenance of the conduct of Secret Mantra as taught in the tantras; it consists of the enjoyment of the five nectars and so forth, preceded by the meditation on the deity, and the diligent application to meritorious activities day and night. "Impaired" means exhausted. When such impairment occurs, one should visualize a crossed-vajra (viśvavajra) situated upon a moon maṇḍala in the center of one's own heart. Then, one should meditate on Amoghasiddhi—the nature of method and insight—generated from a sword. This sword arises from the transformation of the syllable khaṃ, which is situated in the center of a crossed-vajra produced from the syllable hūṃ. This hūṃ resides in the center of a moon disk upon a crossed-lotus, atop the maṇḍala of the Great Power (mahendra) at one's own heart; this is the Samaya-Vajra.
Regarding the phrase "beings are pure by nature": with the superior resolve that all phenomena are naturally and completely pure, one should contemplate all beings as pure. In the center of a lotus possessing various petals...
One should visualize that upon a sun maṇḍala, naturally unstained by any mire of faults, the tathāgatas arise from the previous sequence—the essence seed-syllables and their signs. From their light rays, goddesses such as Locanā emerge, holding vases completely filled with nectar, which moisten and confer empowerment upon one’s own subtle particles. This is the remedy for impaired samaya. The sequence of empowerment should also be visualized during the ritual of external bathing.
Some say that one should face the Father and visualize both melting into the center of the source of phenomena (dharmodaya) by means of the syllable khaṃ. Then, through the sequence of exhortation by song and so forth, one visualizes the samayasattva as Amoghasiddhi. At the heart, one should visualize the wisdom being (jñānasattva) of one’s own chosen deity, and through the light rays arising from that, the empowerment is conferred by Locanā and the others. However, that is not correct. Since this is the practice of the glorious Samayavajra, one is a practitioner of the Samayavajra yoga. As it is said: "The union of mere wisdom is what is called 'yoga'." Therefore, according to the authoritative lineage transmitted from guru to guru, one should meditate on the Samayavajra as being like the wisdom being.
Regarding the phrase "also during the intervals": this refers to the afternoon interval and likewise the evening. As before, one should perform the mantra recitation preceded by offerings.
One should cause the maṇḍala wheel to be contained within the heart and fall asleep through the stages of meditating on the union of non-dual method and insight. Those with a predominance of passion should remain in the practice of meditating on the arrangement of the five families as previously explained, together with a karmamudrā. Regarding the phrase "at the time of arising" and so forth: at the time of waking, one should rise from bed after being exhorted by the songs of the samaya goddesses, Locanā and the others. Starting from the verse, "First, in the morning, in the center of the moon at the heart," one should wash the face and meditate on the initial union, the supreme king of the maṇḍala, and the supreme king of activities according to the previous ritual. "Glorious" refers to one who is diligent in the activity of completing the accumulations of merit and wisdom. "Sage" refers to one who is a sage because of practicing the activities. Regarding "siddhi" and so forth: one should meditate until one obtains the signs of the siddhis to be accomplished, whether mundane or supramundane, such as in dreams. Furthermore, the Tantra states:
"In dreams, one sees one's own form as the great form of Vajrasattva,
The renowned Vajradharma, and the great renowned Secret Vajra.
Seeing such dreams of the Bodhisattvas who possess the vajra,
And of the great Buddhas to whom homage is paid,
Bestows the siddhis of body, speech, and mind.
One sees lovely daughters of the gods,
Perfectly adorned with all ornaments..."
"When one sees boys and girls, one will attain the siddhis," and so forth, as it is taught extensively. Having thus obtained and seen the signs of siddhi, one should perform the offering of the three suchnesses and then recite one hundred thousand repetitions of one's own secret mantra called "one's own mind," ten thousand repetitions for each of the others, and also recite the garland mantras of the wrathful deities. Abiding in the center of the maṇḍala wheel as previously explained, one should thoroughly accomplish and manifest the desired siddhi. If siddhi is still not attained through this sequence, then at that time, one should destroy and expel the obstructors through the application of the noble Amṛtakuṇḍalī. To explain that: the phrase "the obstructors, Amṛtakuṇḍalī," and so forth, is mentioned. As before, having manifested the father and mother, and preceded by the meditation on the goddess melting into the secret lotus, one should visualize oneself as Amṛtakuṇḍalī from the syllable HŪṂ. One should visualize oneself in the center of the maṇḍala, black in color, adorned with a vajra, sword, hook, noose, lotus, and jewel weapon, and standing in the posture with the left leg extended. In his heart, one should generate the wisdom being, glorious Mañjuvajra. From his mantra, one should visualize thousands of bodies of Amṛtakuṇḍalī emerging, and imagine that they reduce the hosts of obstructors dwelling in the ten directions to ashes.
Some say the following: one should request the siddhi through the fierce application of displaying the wisdom being (jñānasattva) at the heart with the hook of the right hand. As it is said: "One should strike at his heart and thoroughly exhort the deities," and: "O Vajra-holder named so-and-so, you who abide in the practice, you shall always strive to guard the commitments (samaya) you have spoken. I pray that you grant the siddhi of the empowerment and the subsequent authorization." And: "O bestowers of the supreme, look upon me! With a mind that has become fearful and terrified, you shall grant the vast siddhi to one whose mind is both delighted and terrified." The phrase "having been empowered" means that one will achieve the attainment of the empowerment and the subsequent authorization; it is not otherwise. The meaning is that through this, one will achieve it even with little effort.
Regarding the thought, "How is it appropriate to place Amṛtakuṇḍalī in the center of the maṇḍala where Mañjuvajra is the principal?" for that reason it says, "Whoever is in the center." Whoever is the one thoroughly imagined as residing in the center, the maṇḍala also belongs to him. Although in the ultimate sense he is the nature of all, by the power of intentional meaning, some are thoroughly imagined as residing in the center; therefore, there is no room for conceptual doubt here.
These are the supreme meditative absorptions of the King of Activities. Now, in order to demonstrate the general application of the three meditative absorptions, it is said: "Ordinary conceptualization," and so forth. Apart from the continuous engagement of ordinary conceptualization—the stream of imagining "I" and "mine"—there is no other possibility of not realizing [reality]; that is, there is no other suffering of saṃsāra whatsoever. Therefore, when that [conceptualization] has ceased and become non-existent, the mind is the very nature of Samantabhadra and so forth. This mind is directly experienced by the yogi through the direct perception of self-awareness. As it is said: "What is the use of the many elaborate explanations of those who speak of Secret Mantra? In particular, the mind is to be accomplished; from the mind, perfect enlightenment arises."
How is this so? Therefore, it is said: "Profound," and so forth. In that mind which meditates on the ultimate method and wisdom—the nature of which is profound and vast—those ordinary conceptualizations do not appear or arise individually. Furthermore, the Pramāṇavārttika states:
"The mind is luminous by nature;
The stains are adventitious.
Initially, they are powerless;
Later, their power is not its nature.
Like fire in moist earth,
They are unable to increase.
Non-violence and the authentic object—
Even if one strives, they cannot be harmed
By the mind's natural inclination toward the opposite."
Thus it is explained.
Furthermore, it was previously established by logical reasoning that the essential nature of the fruition, such as Samantabhadra and so forth, does not exist as something separate from authentic knowledge. If one asks how it serves as an antidote, it is for that reason that the passage beginning with "whichever" is stated. Just as fire and the like are incompatible with cold and the like, whichever entity appears to be of a discordant nature even for a moment, when the attainment of its movement has become extensive and greatly increased, it is seen that in this very life, the side of the antidote—which takes the form of Samantabhadra and so forth—increases, whereby its own discordant side, ordinary conceptualization, is utterly ceased and supremely dispelled.
If one asks: "Since the realization of selflessness and the practice of the perfection of generosity and so forth are taught for individuals abiding in the systems of the Śrāvakas and the Pāramitāyāna, and through these all faults are exhausted, what is the use of this difficult-to-realize meditation on the Mantra system, the glorious Guhyasamāja?" it is for that reason that the passage beginning with "ordinary" is stated. Without meditating on the antidotes such as Samantabhadra, one will not turn away from the nature of ordinary phenomena by training in the methods of the nature of activities such as generosity, which are purified in the three spheres and endowed with the insight of selflessness. One will simply be harmed by the afflictions. Thus, even if one trains in the meditation on selflessness, [the faults will not be eliminated].
It is extensively explained in works such as the Svādhiṣṭhāna-praveśa that without the conduct of the ultimate mantra, one will not attain swift reversal from saṃsāra. Furthermore, because the ordinary nature of oneself does not benefit immeasurable beings, those who are highly proficient in compassion must abandon it. As it has been said: "Even if the mental nature of generosity and so forth, accompanied by aids such as aspiration prayers, enters into the side of the remedies, if one does not turn back from that engagement, how can there be any confidence that one will turn back at some later time?" In essence, this means that one attains buddhahood through three incalculable eons. For that very reason, yogins who practice by way of the Secret Mantra are diligent in reaching the ultimate through single-pointed meditation; thus, by the power of meditation alone, they complete the accumulations of merit and wisdom and attain the state of Samantabhadra without a fixed duration of time. This should be understood in detail from works such as the Tattvāvatāra.
Now, in order to show the method for meditating on the yoga of the completion stage, it says, "Having realized in that way," and so forth. Having realized that "attainment of siddhi will occur through the system of the great tantra and not through any other," those who possess compassion and are endowed with affection...
Having thoroughly accomplished and directly realized the wisdom characterized by non-conceptuality through the stages of the fivefold manifest enlightenment in an instant, one should meditate upon the essence of the glorious Samantabhadra himself—the inconceivable yoga of direct perception that generates all accomplishments everywhere like a wish-fulfilling jewel. Who, possessing a wise mind, would not meditate upon this mind that serves as the antidote to all of one's own faults? Thus, it is accepted that one must meditate; this is shown to be the ultimate truth.
The stage of purification of birth from a womb is taught for the sake of beginners to bring the mind under control. Therefore:
"By meditating on oneself as Samantabhadra,
Who dispels all conceptualization and
Manifests everywhere, enlightenment is attained.
Through the rituals of the mudrās,
Which could not be attained by all the Buddhas
Even in tens of millions of countless eons,
One will attain them in this very life."
As it is said. "Samantabhadra" means that, like a precious wish-fulfilling jewel, he displays the nature of Samantabhadra everywhere to those to be trained and causes them to attain the wisdom of omniscience; such is the meaning.
Now, in order to show that the master himself is in accord with the gurus, he says "with a stainless intellect" and so forth. "Stainless" refers to an intellect that is free from defilement.
That which is the supreme primordial wisdom (jñāna) is like light, characterized by the illumination of its rays; thus, it is called "light rays" (raśmi), which have the nature of dispelling the darkness of the minds of those to be trained. These have been clearly displayed and perfectly arranged, and this meditative concentration (dhyāna) is extracted from the Śrī Guhyasamāja Tantra. Therefore, how could there be an opportunity for a small intellect such as mine? What cause would there be for me to engage in this? Nevertheless, because the instructions (upadeśa) I have grasped and received from the treatises of the holy guru are not arranged in a ritual sequence within such a text, beginners of small intellect are bound from the very beginning. Without a well-constructed arrangement of words, their minds will not become relaxed; rather, they will become slack, weary, and exhausted. For that reason, I have exerted great effort in this. The exertion and hardship of composing this Śrī Guhyasamāja meditation manual was undertaken by me for the sake of myself and others, in order to strive and train in this.
Now, in order to demonstrate the dedication of the roots of virtue of the bodhisattva vow, he says "In that way" and so forth. Thus, from the virtue that has arisen and been perfectly accumulated through the composition and arrangement of this Samantabhadra Sādhana, which follows the Śrī Guhyasamāja Tantra:
By whatever stainless merit there is, may the minds of all wandering sentient beings be accompanied by the protector of the Buddha’s wisdom. That is to say, may they be accompanied by and inclined toward that pure wisdom which is the suchness of the Buddhas’ wisdom, the expanse of phenomena (dharmadhātu), and the ultimate nature characterized by the wisdom of omniscience. May they, reaching the ultimate limit of that, always—at all times—rejoice in meditating upon it. Furthermore, the meaning is: by means of this wisdom, which is characterized by its application as the means for achieving Samantabhadra, may all beings, up to the peak of existence, realize perfect enlightenment for the sake of the welfare of self and others, and for the sake of benefit and happiness; and through the kindness of the Guru, may they at all times meditate with both superior devotion and mental engagement in suchness.
Through whatever stainless virtue I have obtained by explaining the stages of meditating on Mañjuvajra according to the oral instructions of Buddha-jñānapāda, may all sentient beings here always, through the kindness of Mañjuvajra, become equal to Mañjuvajra by means of a mind whose nature is wisdom and method.
The venerable noble disciple, the glorious source of qualities, the one known as Śrīphalavajra, has composed this most clear commentary.
This concludes the commentary on the Sādhana of Samantabhadra, composed by Śrīphalavajra, a disciple of the northern monk Guṇākaraśrībhadra. It was translated and edited by the Indian abbot Vīryabhadra, Vibhākara, and the translator-monk Rinchen Zangpo.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.