Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work is a technical commentary on a sādhana dedicated to Samantabhadra, designed to guide the practitioner through the precise ritual and meditative requirements of the practice. The text functions as a manual of application, moving from the preliminary requirements—such as receiving the proper empowerment in the Guhyasamāja Tantra—to the detailed visualization of the deity and the maṇḍala. It argues that the ritual is not merely a formal exercise but a means of transforming ordinary perception into non-dual wisdom. The author emphasizes the necessity of divine pride and the realization of selflessness, asserting that the world is essentially luminous clarity obscured by conceptual nets. By meticulously explaining the symbolic meaning of ritual elements, such as the 'stainless water' and the 'path of speech,' the text commits the reader to a rigorous synthesis of external ritual action, mental concentration, and the philosophical realization of emptiness to achieve buddhahood or specific siddhis.
Provenance
About this text
A commentary on the sādhana of the Glorious Samantabhadra, the Śrīsamantabhadrasādhanavṛtti belongs to the tradition of the Guhyasamāja and Related Tantras. The work is attributed to the Indian author Thagana. It was translated into the Tibetan language by Śraddhākaravarman and the monk Rin chen bzang po, a translator of the Zhu chen lineage. This classical Tibetan translation is preserved in the Tengyur, specifically in volume དི, where it extends over 88 pages. The work functions as a technical manual of application, guiding the practitioner through the ritual and meditative requirements of the practice. It enacts a synthesis of external ritual act and internal realization, moving from preliminary requirements—such as receiving empowerment in the Guhyasamāja Tantra—to the detailed visualization of the deity and the maṇḍala. It argues that ritual is a means of transforming ordinary perception into non-dual wisdom, emphasizing the necessity of divine pride and the realization of selflessness. A scholar or serious reader consults this text today to understand the meticulous explanation of symbolic ritual elements, such as the path of speech and stainless water, and to examine how the text asserts that the world is essentially luminous clarity obscured by conceptual nets.
Sanskrit title
Śrīsamantabhadrasādhanavṛtti
Indian author
Thagana
Tibetan translators
zhu chen gyi lo tsa ba dge slong rin chen bzang po, Śraddhākaravarman
Cite thisAnuvāda, “A Running Commentary on the Glorious “Samantabhadra Sādhana”” (Toh 1868), machine draft, 2026.https://naxiai.com/tibetan/works/toh1868
Summary & commentary
Significance
The work is significant for its integration of Guhyasamāja Tantra instructions with the specific sādhana of Samantabhadra, illustrating the intersection of different tantric systems. For the modern reader, it provides a window into the precise hermeneutics of Indo-Tibetan ritual manuals, where every syllable and gesture is mapped to a specific ontological state.
Structure
Passages
Section
Description
1-12
Introduction and Preliminaries
Homages, the motivation for the work, and the initial requirements for the practitioner, including empowerment and ritual preparation.
21-89
Philosophical Foundations and Visualization
Discussions on the nature of the world as luminous clarity, the purity of sensory objects, and the symbolic identification of deities and elements.
99-116
Advanced Meditative Practice and Realization
The descent of the nectar of wisdom, the transformation of offerings through primordial wisdom, and the attainment of non-dual insight.
Themes
Non-dual Wisdom and Selflessness (31, 89, 99, 108)
Ritual Purity and Symbolism (10, 11, 12)
Tantric Empowerment and Lineage (9, 111)
The Nature of Mind and Reality (21, 113, 114)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on the Glorious “Samantabhadra Sādhana”·
In the language of India: Śrī Samantabhadrasādhanavṛtti. In the language of Tibet: dPal kun tu bzang po’i sgrub pa’i thabs kyi ’grel pa (The Commentary on the Sādhana of the Glorious Samantabhadra). Homage to the Blessed One Mañjuvajra.
The master, the venerable Buddhajñānapāda, in order to emulate the conduct of the holy ones, first composes this homage to the Blessed One Mañjuvajra. Its purpose is as follows: to increase merit, to pacify obstacles, and to ensure the excellence of the explanation and the hearing for both the teacher and the listener. This homage should be understood as the manner of prostrating with body, speech, and mind by way of clearly expressing his sublime qualities. Furthermore, the expression of his authentic qualities should be understood as the cause of the perfection of one’s own welfare and the perfection of one’s own welfare itself, as well as the cause of the perfection of the welfare of others and the perfection of the welfare of others itself.
In this context, the phrase beginning with "The Glorious One" (Śrīmat) is the homage to the Blessed One Mañjuvajra. Here, the Blessed One should be viewed as distinguished by way of his particular majesty. The general meaning of this is as follows:
The Blessed One [states]: "In order to make offerings to Mañjuśrī—the Blessed One who is Mañjuśrī, who is blazing, beautiful, and adorned with splendors such as glory (śrī)—I shall, after prostrating to him, explain the method of the initial application and so forth for the ritual of meditating on the Blessed One Mañjuśrī according to the pith instructions of the Śrī Guhyasamāja." Thus spoke the Blessed Master.
The meaning of the individual terms shall also be explained. "Glory" (śrī) is the characteristic of the accumulations of merit and wisdom. That which possesses the splendor of these is "glorious" (śrīmān). By this, the cause for the perfection of one's own welfare is stated, because the accumulations of merit and wisdom are the causes of omniscient wisdom. By these [terms], even Brahmā and others are excluded; for if those who are attached to seeking worldly glory were to grasp [the term] as referring to them, then [the author] says "glorious" and so forth, because the word "glory" here has the meaning of indicating the accumulations of merit and wisdom.
Regarding "having abandoned all ignorance": "all ignorance" refers to the entirety of nescience without exception; "abandoned" means eliminated. Furthermore, that very splendor by which all ignorance is abandoned is itself "stainless" (vimala). Since it is both the abandonment of all ignorance and stainlessness itself, it is called "having abandoned all ignorance and being stainless splendor." By this, the perfection of one's own welfare is explained.
This is because the stainless majesty itself serves as an illustration of being endowed with the stainless wisdom of omniscience. In that way, these [qualities] distinguish [the Buddha] even from the śrāvakas and pratyekabuddhas. Regarding the phrase, "thoroughly adorned by emanations of immeasurable families": since they are both immeasurable and families, they are "immeasurable families"; these should be understood as the families of the tathāgatas and so forth. The emanations of those are the emanations that have been produced. That which possesses the adornment of those is "thoroughly adorned by emanations of immeasurable families." This expresses the perfection of the welfare of others, because emanations are projected for the sake of others' welfare.
In order to clear away the mind of the higher yoga and establish it in the mind of the unsurpassed yoga, the phrase "blazing and beautiful with the assembly of the branches of insight" is mentioned. Insight is the awareness that appears as its own essence; it should be viewed as the nature of non-dual wisdom. Its branches are the "branches of insight." The assembly therein is the "assembly of the branches of insight." Because it blazes and is beautiful through that, it is called "blazing and beautiful with the assembly of the branches of insight." This expresses the cause for the perfection of the welfare of others, because the majesty of those endowed with pure insight becomes the cause for the welfare of others. "Gentle" means supple.
This is because it is that which is enjoyed by all. "Glorious" (śrī) is characterized by merit and wisdom; "homage" (namas) is to be paid to that in which these qualities reside. Thus, one pays homage to Mañjuśrī, who is preeminent through the specific majesty just described. This should be connected to the statement: "Having paid homage with body, speech, and mind, I shall explain the ritual." By this, the performance of homage through body, speech, and mind is taught. The phrase "the system of the glorious Guhyasamāja" distinguishes it from other texts. In this context, the term "samāja" (assembly) refers to Vajrasattva, because he possesses the characteristics of all the Buddhas. Since he is the teacher, the text is also designated by that name through metaphorical attribution, as it is a mode of explanation in which the two are inseparable. Regarding the phrase "because of being exhorted by the sublime spiritual friend" (kalyāṇamitra): the "sublime spiritual friends" are the Tathāgatas. "Exhortation" refers to receiving their command through having made a request; this "exhortation" is explained as the reception of the command through metaphorical attribution. The purpose of this metaphorical attribution is to show that one is inspired by receiving the command and to demonstrate the complete abandonment of self-interest. Alternatively, "the system of the glorious Guhyasamāja" refers to the pith instructions of the Śrīguhyasamāja. Regarding the phrase "one should be inspired because of being exhorted by the sublime spiritual friend": here, "sublime spiritual friends" refers to the spiritual mentors (kalyāṇamitra), the masters, and the Tathāgatas.
To exhort them is to offer them honor; whatever is to be inspired by that is I myself. Therefore, because I have been exhorted by the sublime spiritual friend, I shall inspire myself and explain the ritual. By this verse, the cause for composing the treatise is stated.
Now, according to the principle: "In all treatises and in any activity whatsoever, as long as the purpose is not stated, no one will take it up," it is necessary to state the subject matter, the purpose, and so forth, as factors for the engagement of the audience at the beginning of a treatise. Thus, by saying "the excellence of the welfare of all beings" and so on, the subject matter and the purpose are stated.
Furthermore, because it is the welfare of beings, it is the "welfare of beings," characterized by higher rebirth and definite excellence. The "excellence" of that is the "excellence of the welfare of all beings without exception," which is the state of reaching the ultimate goal of buddhahood for all beings without exception; this is the excellence of the welfare of all beings. The "cause" of that is the ritual which serves as the instrumental cause; that is what is explained. By this, the subject matter and the purpose of the ritual are stated. The word "ritual" also states the subject matter. Although a word explicitly indicating the connection is not present, it should be understood as being stated by implication.
In this context, the ritual is that which is to be expressed, and the text that teaches it is the expression. These two—the expression and that which is to be expressed—are held to be related by way of the definition of means and that which arises from the means. One might ask: "If the ritual for meditating on Mañjuvajra can be understood through the sequence of the scriptures spoken by the Blessed One, or through the oral instructions of other masters, what is the purpose of explaining the ritual in this text?" In order to demonstrate the necessity of this sādhana, it is said: "This leisure and endowment is extremely fickle," and so forth. Here, "leisure and endowment" refers to being definitively free from the eight states of non-leisure, such as the hells and so on. Those eight states of non-leisure are: holding wrong views, birth in the hells, as a hungry ghost, or as an animal; not hearing the Buddha's word; being born in a remote borderland; having dull or mute faculties; and being born as a long-lived god. These are the eight states of non-leisure, and it is the absence of these that is meant. Because this very state is unstable, it is "extremely fickle." Due to its impermanence, the text establishes that we are of a nature that dwells in instability. Regarding the phrase, "It is difficult to meet with holy beings in the world," "holy beings in the world" refers to spiritual friends and those who correctly teach the glorious Guhyasamāja; meeting with them is what is meant by "meeting with holy beings."
Furthermore, this means that it is extremely difficult to find in the world; it is found only through the greatest of hardships. For this very reason, the Blessed One said:
"Omniscient ones appear in the world,
Or perhaps they do not appear at all;
Like the udumbara flower,
They appear only once in a great while.
This way of practicing the secret mantra,
Which is able to bring about peerless benefit for beings
And prevent them from passing into nirvāṇa,
Is even more difficult to find than that."
Thus, because the emergence of the mantra system is difficult to find, it is shown that the gurus who teach it are also difficult to find. Regarding the line: "Therefore, by applying oneself to insight and method, one should accomplish that supreme mental engagement," because it is said: "This leisure and endowment is extremely fickle, and meeting with holy beings in the world is difficult to find," one should apply it as follows: "In short, one should accomplish this supreme application to insight and method."
In this context, "insight" is the characteristic of the selflessness of all phenomena. "Method" is the characteristic of great compassion. "Applying oneself to them" means being intensely dedicated to them; it means having reached the state of insight and method. One should properly accomplish that supreme being who engages the mind in such a way. In brief, the activity of the mind that is thoroughly dedicated to insight and method is the purpose of this means of accomplishment. Regarding the line: "In that regard, the mantrin, by the power of compassion..." and so forth.
The section ending with "should be thoroughly praised as possessing intelligence" describes the excellence of the practitioner. In this context, the word "therein" is a connective particle. A "mantrin" is so called because, by means of mental engagement with all phenomena, they protect against all lower realms; one who possesses that is a mantrin. Regarding "by the power of compassion, having generated the mind for supreme enlightenment": compassion is the desire for all wandering beings without exception to be free from suffering. Its power is its capacity; that which generates the mind for enlightenment through that is "having generated the mind for supreme enlightenment." Regarding "adorned with qualities such as generosity": "generosity and so forth" refers to giving and the rest. Since these are the causes of the Buddhas, they are "qualities"; and since they are to be studied and cultivated, generosity and the rest are "qualities." One who possesses the adornment of these is "adorned with qualities such as generosity." Regarding "having exceptional devotion to the profound methods": the profound method is the method of mantra; to have exceptional devotion to it is to have manifest faith in it. Regarding "of the glorious Guhyasamāja" and so forth: by means of accomplishing the unsurpassed, one is worthy of receiving the empowerment through the very ritual procedures taught in the unsurpassed maṇḍala; thus, the excellence of empowerment is described. This refers to possessing the excellence of the three empowerments, having obtained them through the ritual and received the subsequent authorization.
Alternatively, regarding the phrase, "Having received the perfect empowerment through the maṇḍala ritual of the glorious Guhyasamāja": this refers to being properly empowered by whichever maṇḍala ritual of the glorious Guhyasamāja Tantra’s pith instructions is appropriate. Its "perfection" is the perfection of one’s own empowerment. To "possess" that is to be endowed with it. Regarding the phrase, "Having obtained the authorization according to the ritual": "ritual" refers to the sequence of rites. One who has obtained the authorization according to that ritual is "one who has obtained the authorization according to the ritual," meaning they have obtained everything from the water empowerment up to the authorization through the sequence of the crown and so forth. Regarding the phrase, "The wise one should please their own mantra": "the wise one" is one endowed with intelligence; because they fully understand the suchness that is like an illusion, they are "learned." Furthermore, this means meditating exactly as it is upon one’s own secret mantra according to the sequence of the guru’s pith instructions. "One’s own mantra" is the secret mantra of the deity whom one is to please. "Pleasing" that refers to meditation and so forth. These explain the perfections of the practitioner.
Now, in order to show the perfection of the place, it says, "In some places," and so forth. "In some places" refers to a mountain possessing the qualities to be explained below, where one should thoroughly accomplish the Blessed One Mañjughoṣa, as the name is not explicitly stated. Regarding the phrase, "Abounding in stainless water, beautifully adorned with excellent trees":
Because it is both stainless and water, it is "stainless water." The excellence of these is the "excellence of stainless water." The "supreme trees" are the best of trees, such as the pānasa and the āmra. To be "beautified by these" means to be adorned with garlands. Therefore, it says: "With the excellence of stainless water, and beautified by the supreme trees."
Regarding the phrase "on one side of the mountain": on one side of a mountain that is adorned and made delightful by the excellence of stainless water and beautified by the supreme trees, one should accomplish the Blessed One Mañjughoṣa—famed as the one who possesses a soft and gentle voice. This should be connected to the sense that he is to be accomplished and directly realized through the insight that is the nature of meditation, according to the sequence explained below.
Having thus explained the excellence of the location, in order to show the ritual procedure by which the Blessed One is to be directly realized, he says "first" and so forth. "First" means either at the half-watch, which is one-eighth of the night, or else "first" refers to the beginning of the meditative concentration (dhyāna), where one should arrange the syllable māṃ in the center of a moon at the heart, contemplate māṃ, and then purify the face and so forth. "In the morning" refers to the morning session.
By the indication of the term "in the morning," one should likewise act during the other sessions, such as at midday and so forth. If one asks, "In what specific manner should the syllable Māṃ be arranged?" it is said, "radiating stainless rays of light." That from which stainless rays of light radiate is the Māṃ that radiates stainless rays of light. Regarding the phrase "that very [syllable]," it refers to that Māṃ which is renowned by the name "suchness" (tattva). If one asks, "In what state should the face and so forth be purified?" it is said, "with compassion." Although it was previously stated, "by the power of compassion," it is stated again here to show that this is the primary factor; the meaning is that one should cultivate the mind that intends to deliver all wandering beings without exception. One who possesses compassion applies themselves to the methods for destroying suffering; the manner is that it is difficult to explain the causes arising from those methods that are hidden from view. Regarding the phrase, "the gates and so forth should be perfectly purified": the "gates" are the three gates of liberation, characterized by emptiness, signlessness, and wishlessness. "And so forth" refers to the applications of mindfulness and so on; these are the "gates and so forth." "Perfectly purified" means that those very things are perfectly purified; the meaning is that one should meditate upon them after having established them as the entities of the preliminary application and so forth. Regarding the phrase "excellent sandalwood" and so forth:
One should sit upon a cushioned seat or the like in a place of meditation anointed with fine sandalwood and so forth, and visualize the buddhas, performing the confession of misdeeds and so on preceded by offerings. This is how the passage should be connected.
"Anointed with fine sandalwood and so forth" means it is perfumed with fine sandalwood and the like.
"A supreme portion where fragrant flowers are strewn" means that the place of meditation where very fragrant flowers are spread out as a carpet is "where fragrant flowers are strewn." That direction which becomes a supreme or sacred portion by means of that is the "supreme portion." Since it is both a carpet of fragrant flowers and a supreme portion, it is "a supreme portion where fragrant flowers are strewn." Having sat upon a comfortable seat in that place of meditation, one should visualize the buddhas residing in the three times—the buddhas of the past, future, and present—and having performed this visualization.
"Clouds of various offerings, first emanated and so forth" means that the "various offerings" are the goddesses such as Rūpavajrā, who are emanated from the light rays of the syllable MĀṂ. Their "clouds" are their multitudes, and these are "first emanated." "And so forth" refers to the praises and other such acts. Thus, having first emanated such clouds of various offerings, the confession of misdeeds and so on that is preceded by that is what is meant by that expression.
"One endowed with intelligence" means one possessed of insight; the meaning is that the object of confession, the confessor, and the act of confession are not perceived. These should be performed and practiced according to the sequence explained below. "In order to increase virtues" means in order to cause merit to increase. "One should perform the confession of sins and so forth" means that sins should be confessed exactly as they are. Now, in order to demonstrate how the confession of sins and so forth are to be performed, it is said: "Whatever..." and so forth. The "river of existence" is the stream of cyclic existence; the turbidity accumulated therein by all conceptualizations without exception is to be confessed according to the ritual—this is how the phrase should be connected. Because they are both "without exception" and "conceptualizations," they are called "all conceptualizations without exception"; these are the conceptualizations of "I" and "mine" and so forth, which serve as the causes for the afflictions such as attachment. Therefore, because they are accumulated and gathered by those, it is called "accumulated by all conceptualizations without exception." Where? It says: "In the river of existence without beginning." This river of existence has no beginning, and thus it is "without beginning." As the Blessed One said: "Monks, cyclic existence has no beginning; its prior limit is unknown." "In the presence of those who possess great compassion, I shall confess all of them according to the ritual." Regarding this:
In the presence of the buddhas who possess great compassion—that is, before them—one should confess, according to the ritual, all those aforementioned defilements characterized by the previously explained nature, in the manner of the non-apprehension of the confession, the confessor, and the act of confessing. To express the rejoicing in merit and so forth indicated by the word "and so on," it is said:
Whatever virtue has been performed by the perfect buddhas, the bodhisattvas, and other noble ones, I rejoice in all of it perfectly and dedicate it entirely toward enlightenment.
In this context, the "perfect buddhas" are the lords of the maṇḍala. The "bodhisattvas" are the deities of the maṇḍala. The "noble ones" are those who have attained buddhahood through the way of the perfections (pāramitā). The "others" are the śrāvakas and pratyekabuddhas. Alternatively, "perfect buddhas" refers generally to all the Blessed Buddhas. "Bodhisattvas" are those dwelling on the ten grounds. "Noble ones" are the śrāvakas and pratyekabuddhas. "Others" are sentient beings who have clear faith in the Buddha, the Dharma, and the Saṅgha. The statement "I rejoice perfectly in all the virtue they have performed without exception" means that one should rejoice with the perfect rejoicing of a buddha. Regarding the phrase "I dedicate it entirely toward enlightenment," the word "perfectly" should also be applied here.
The meaning is: "I shall perform the dedication in a manner that is authentic and unerring, as authorized by the Buddhas." Now, in order to demonstrate the taking of refuge in the Three Jewels, the text says "the play of the mind" and so forth, which is to be connected with the phrase "I go for refuge to the Sugatas." If one asks what kind of Sugatas, it says "the play of the mind" and so forth. Since it is both the mind and a play, it is the "play of the mind." Because it is free from all afflictions, the bodhicitta is called the "play of the mind." That very play of the mind is the "stainless moon"; because it shares the same qualities as the stainless moon, it is "like the stainless moon." Just as the stainless moon satisfies all wandering beings without exception, the bodhicitta is similar to it; therefore, regarding the phrase "the play of the mind like the stainless moon," since that which is accomplished by it is its production, it says: "accomplished by the play of the mind like the stainless moon." "Supreme compassion" is great compassion, which is infinite and immeasurable. Since that itself also serves as the method, it is called "the method of infinite supreme compassion." Because it possesses the method of supreme compassion, it serves the welfare of oneself and others. Thus, since it is both accomplished by the play of the mind like the stainless moon and is the method of infinite supreme compassion, it says: "accomplished by the play of the mind like the stainless moon, the method of infinite supreme compassion."
This means that it is the nature of method and insight. "Abiding in one's own mind" means that which has the character of abiding in one's own mind. If one asks how so, it means abiding in the mind of the yogi; since there is nothing other than one's own mind, the meaning is that one's own mind appears as itself. "Always" means until the ultimate point of the essence of enlightenment, and not merely for as long as one lives as in the Śrāvaka vehicle. Regarding the phrase "from all conceptualizations without exception" and so forth, here it should be connected with "I take refuge in the sublime Dharma." If one asks what the distinction is, it is said: "Completely liberated from all conceptualizations without exception." This refers to the absence of, and definitive liberation from, and the total abandonment of, all conceptualizations characterized by the nature produced by the unreal—such as the grasped and the grasper, or self and mine. Thus, "completely liberated from all conceptualizations without exception" means that its nature is non-dual wisdom. Furthermore, if one asks what other distinction there is, it is said: "The basis for the excellence of all sublime beings." This means that because they are both beings and sublime, they are "sublime beings," namely the great Bodhisattvas. Since this is the basis for all their authentic excellences, without exception, up to the ultimate point of Buddhahood itself—
It is called the basis of excellence for all sublime beings. That which is the basis of excellence for all sublime beings is also called "the single-taste essence of all things." Since they are both entities and all-encompassing, they are "all things." Their single-taste essence is a nature of a single aspect, which is to say, it has the characteristic of emptiness. This is the meaning. Therefore, the Saṃdhinirmocana Sūtra also states:
"The ultimate is not diverse;
The Buddha taught it to have the characteristic of universal single taste.
Those who conceptualize it as diverse
Are deluded and abide in pride."
Regarding the phrase "from the bonds" and so forth, it should be connected with the words "I take refuge in the assembly of the senses of the disciplined ones." If one asks what the specific qualities are, it says: "Completely liberated from the bonds," and so forth. That which is completely and unerringly liberated and freed from those things characterized by attachment and so on that bind this [mind] is what is meant by "completely liberated from the bonds."
If one asks what further qualities there are, it says: "Possessing the glory produced by supreme compassion." "Supreme compassion" refers to great compassion (mahākaruṇā). A being who possesses the glory—the accumulations of merit and wisdom—produced by focusing upon that is what is meant by that term. Furthermore, if one asks what other qualities there are:
"Having thoroughly entered the stages such as the Joyous," it is said. "The Joyous" refers to the Bodhisattva stage known as the Joyous; "such as that" refers to the Stainless and the others. Because one has thoroughly entered those, it is called "having thoroughly entered the stages such as the Joyous." "Vows" refers to those who have entered the Lesser Vehicle; because this [Bodhisattva] is preeminent among them, it is called the "Lord of Vows." The assembly of those [vows] is taken as the unsurpassed Bodhisattva, for there is no other cause for protecting others among the unsurpassed yogis. Now, in order to demonstrate the aspirational bodhicitta, it is said, "With intention," and so forth. This should be connected with the phrase, "I shall generate the mind for enlightenment." If one asks what its specific qualities are, it is said, "Completely uprooting the latencies of all obscurations." Since they are both obscurations and all-encompassing, they are "all obscurations," meaning all obscurations such as the cognitive obscurations. The "latencies of all obscurations" are the potencies in the mind capable of producing similar cognitions. The mind that has the nature of uprooting those is called "completely uprooting the latencies of all obscurations"; this should be connected with the phrase, "I shall generate that." Furthermore, if one asks what its other qualities are, it is said, "Adorned with superior devotion."
Aspiration is the intense longing for the wisdom of omniscience. The mind that is adorned by that very [longing] is what is meant by "adorned by aspiration." The purpose of this is to show that the generation of the mind of enlightenment is not done with a distracted mind or for the sake of others' appearances; rather, it is the intense longing for wisdom. If one asks how that is to be generated, it is said: "Through the purification of intention and maturation." In this context, the purification of intention is the resolve to deliver all wandering beings without exception. The purification of maturation means that from that very mind, one never again turns back, and one should generate the bodhicitta characterized by the aspiration to perform the activities for the benefit of beings. Now, in order to abide in the path by which that aspiration will be fulfilled, it is said: "I shall abide in the singular path of the Sugatas and their Sons," and so forth. This should be connected to the thought: "I shall abide in the singular path of the Sugatas and their Sons." In that regard, the Sugatas are the Buddha Bhagavans. Their Sons are the Bodhisattvas; because they dwell together with their Sons, they are called "with their Sons." "The singular path of those [Sugatas and their Sons]" means that one should abide in that which is the unique path of the Sugatas and their Sons, without a second. Furthermore, if one asks what that is like, it is said: "The manner of the ten white qualities, such as generosity," and so forth.
The ten aspects, from generosity up to the perfection of wisdom, are the "ten aspects of generosity and so forth." Because these are free from all conceptualizations of the apprehended object and so on, they are "white qualities." That which possesses this mode or nature is expressed as: "The mode of the ten white qualities of generosity and so forth."
If one asks how to abide upon that path, it is said: "With a mind that is the essence of the entirety of the perfect Buddhas." The "self of the perfect Buddhas" refers to the identity of the perfectly enlightened ones; the very nature of the perfect Buddhas is the essence of the maṇḍala circle. That itself is "entirety," meaning the path whose essence is without remainder. The "mind" of that is the meaning of: "One should abide in the manner of the maṇḍala circle."
Now, in order to teach the engaging bodhicitta, it is said: "With compassion," and so forth. This should be connected as follows: "Having focused on the entire world with compassion and having meditated upon the equality of bodhicitta, the mantra practitioner will gain supreme mastery over the mantra." Compassion is taught as the primary factor for accomplishing buddhahood, and it is also taught as the very cause; therefore, it is said: "With compassion." "This world" refers to that which has become the direct perception of self-awareness, because it is nothing more than the appearance of one's own mind.
Furthermore, that which is designated as the "world" is by nature luminous clarity. Although the entire world does not exist apart from the appearance of one's own mind in that way, nevertheless, because they are bound by the sixty-four nets of views such as "self" and "mine," sentient beings lack autonomy, like fish or birds; therefore, compassion arises for them. Alternatively, "compassion" refers to great pity for all these worlds belonging to the three realms without exception, which are bound by the "net of views." Since the views themselves are the net, it is called the "net of views," which is the conceptual mind of "self," "mine," and so forth. To be "bound" by that is to be fettered.
Regarding the phrase "the authentic bodhicitta is peerless," this is because it is the bodhicitta of engagement. The mind that has the nature of the perfect, complete enlightenment to be explained below is the "authentic bodhicitta"; because it is not shared with any of the śrāvakas or pratyekabuddhas, it is "peerless."
"The mantrin should meditate by means of this ritual" means that one should meditate on bodhicitta through the ritual procedures of the stages explained below. To demonstrate that very ritual, it says "the essence and so forth," which should be connected with the statement that "all things without exception are emptiness." Emptiness is the essence of non-dual wisdom.
Regarding the phrase "empty" and so forth: why is it called "empty"? It is said, "because it is devoid of intrinsic nature." This means it is devoid of the aspects of apprehended object and apprehending subject as imputed by the foolish; however, it is not empty of its own nature in every respect, for otherwise it would contradict the term "functional entity" (bhāva). If one asks, "In this context, is it called a 'functional entity' because of its activity?"—no, because that which is non-existent in every respect cannot have any functional activity whatsoever.
Likewise, "because it is devoid of a cause" means it is devoid of causes such as a Īśvara (Lord) and so forth as imputed by others, but it is not devoid of its own specific characteristics (svalakṣaṇa). Alternatively, it is apprehended solely by the valid cognition of self-reflexive awareness (svasaṃvedana-pratyakṣa); it is not apprehended as being without a cause, for even non-existent things are devoid of a cause. Alternatively, because it is devoid of a cause, it is likewise signless (animitta). A "cause" is that which is imputed by others; since it is devoid of and lacks such causes as a Īśvara and so forth, functional entities are signless, meaning they do not possess signs.
"Because it is devoid of conceptualization, it is definitively liberated from aspiration" should be applied as follows: "conceptualization" refers to imputation. This refers to being devoid of and lacking such conceptualizations as, "Is this the realm of gods or the realm of nāgas?" or "Will I experience suffering or happiness here?" Because it is devoid of and lacks such conceptualizations, it is definitively liberated from aspiration.
The aspect of desiring form, wealth, power, and so forth in various states of existence is "aspiration." To be definitively liberated from that is "separation." If one were to examine the nature of true entities, one should view them as emptiness because they are free from the conceptualization of such true entities. Alternatively, the phrase "because of being free from conceptualizations" means being non-conceptual due to being free from the conceptualizations of the aspirant, the aspiration, and the object of aspiration, thinking, "It is like this." What is called "aspiration" is merely a distinction of substance; in the ultimate sense, it is subsumed within emptiness alone.
To stabilize this meditation on bodhicitta, it is blessed with the mantra: oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ. Regarding this, oṃ is the first syllable, the fearless, and the one endowed with glory. Oṃ signifies acceptance; it is emptiness. Because that very [emptiness] is indivisible, it is the "vajra." That itself is the nature; its very essence is "I," meaning that emptiness is not other [than that], and I am not other than emptiness.
Regarding the phrase "after that" and so forth: "after that" means immediately following the blessing of bodhicitta; it should be connected to the instruction that one should meditate on the mudrā called the "source of phenomena" (dharmodaya). If one asks, "Where should it be meditated upon?"
Since this was explained by the Venerable One in the eleventh [chapter], it is said, "made into a vajra by HŪṂ." This means that from the complete transformation of the syllable HŪṂ abiding upon a sun maṇḍala, there arises an essence consisting of the nature of subtle vajras, or the nature of a crossed vajra (viśvavajra) itself. Regarding the phrase "arisen from Samantabhadra," the phrase "from the complete transformation of the syllable HŪṂ abiding upon the protection wheel" indicates the protection wheel for the purpose of averting māras, obstructors, and the like.
Then, from the syllable HŪṂ abiding upon the sun maṇḍala, one should visualize a ground of vajra nature. At the end of each subtle particle, one should meditate on the form of a crossed vajra. From the light rays on its sides, one should visualize vajra fences on the four sides, and from the light rays above, a vajra canopy. Even so, if the suspicion of obstructors should arise through the power of one's own conceptualization, then at that time, outside the vajra canopy, one should visualize a yellow, four-cornered maṇḍala of the Great Powerful One (Mahendra) arising from LAṂ, marked in the four intermediate directions by three-pointed vajras. Outside of that, one should visualize a blue, bow-shaped maṇḍala of wind arising from YAṂ, marked by banners. Outside of that, one should visualize a triangular, blazing, and radiating maṇḍala of fire arising from RAṂ. This is the general protection wheel.
"On the ground made into a vajra by HŪṂ..."
The phrase "thus" refers to the transformation of the ground into vajra by means of the syllable HŪṂ, which serves as the cause for pacifying all obstacles without exception. If one asks what its specific characteristics are, it is said to be "arisen from Samantabhadra." Samantabhadra is the Blessed One Vajrasattva; he should be visualized exactly according to the body color, hand implements, and shape explained below. That which is "arisen from Samantabhadra" refers to whatever has been produced from that Samantabhadra.
If one asks what kind of form it has, it is said to be "extremely white like the autumn moon." Just as the autumn moon is exceedingly beautiful, being free from all defects such as dust and mist, so too is its color white. Furthermore, if one asks what other characteristics it has, it is said to be "possessing various lights abiding in the infinite directions." Since it is both infinite and a direction, it is the "infinite direction"; that which has the nature of abiding therein is called "abiding in the infinite directions." "Various" refers to many colors. "Light" refers to rays of light; the mudrā of the source of phenomena (dharmodaya) that possesses these is so described.
The phrase "triangular and situated upright" means it is positioned vertically and has the shape of a womb (yoni). Furthermore, if one asks what other characteristics it has, it is said to be "the vajra-holder, the nature of the internal space." Regarding the term "internal," "the nature of the internal space" refers to the hollow interior.
Since that very [reality] is the nature of emptiness, it is the "Vajra." Because one holds that, the internal [deity] is called "Vajradhara," the very essence of space. Regarding the phrase, "Abiding in the center, that lotus is beautified by the crossed vajra": that which abides in the center is that very [reality], and that which is the lotus is also that very [reality]; thus, it is the "lotus abiding in the center." This refers to the lotus with various petals abiding in the center of the mudrā of the source of phenomena (dharmodaya). The meaning of "beautified by the crossed vajra" there is that one should meditate on it as being adorned and made beautiful by that. Regarding the word "Bhrūṃ": it should be connected to the instruction that, by means of that mudrā of the source of phenomena, one should visualize a tiered celestial palace (vimāna) exquisitely adorned with all kinds of jewels.
It is said: "From the wheel of Bhrūṃ, Vairocana together with his consort truly arises from his limbs." The syllable Bhrūṃ becomes a wheel; this is the "wheel of Bhrūṃ." Whatever arises from that is "arisen from the wheel of Bhrūṃ." "Together with his consort" means he dwells with his own wisdom (prajñā), the Mother who appears individually; thus he is called "together with his consort." Since he is both "together with his consort" and "Vairocana," he is called "Vairocana together with his consort." Because he is both "arisen from the wheel of Bhrūṃ" and "Vairocana together with his consort," he is called "Vairocana together with his consort, arisen from the wheel of Bhrūṃ." "Arisen from his limbs" means produced by those [limbs]; this is the meaning.
Furthermore, as for what the specific distinctions are, it is said: "The various maṇḍalas of the light of the Lord of Sages pervade all directions without exception." This means that because he is both the Lord of Sages and light, he is the "Light of the Lord of Sages." Their maṇḍala is the assembly. The various light rays of that are the many rays of light; that which is the multi-storied celestial palace pervading all directions without exception is what is referred to by those words.
"Because there is no inequality, it is equal at the four corners" means that by the very nature of phenomena (dharmatā), those who have awakened and those who have not are entirely equal.
"The four doors are the supreme mindfulness and the faculties" means that mindfulness and the faculties are "mindfulness and faculties." Here, mindfulness refers to the applications of mindfulness, such as the mindfulness of the body, and so forth. The faculties refer to the faculty of faith and so forth; these four are the doors. "Supreme" means excellent.
"The archways are the four meditative concentrations" means that meditative concentration (dhyāna) has the characteristics of the first concentration and so forth; since that itself is the archway, it is so called.
"It is completely surrounded by the ledges of samādhi" means that samādhi refers to the "Heroic Gait" (śūraṅgama), the "Treasury of Space" (gaganagañja), and so forth. Since that itself is the courtyard, it is the "ledge of samādhi," and it is completely and fully surrounded by those.
"The offerings well-supported on those ledges are the collections of dhāraṇīs that hold the sublime" means that on those aforementioned ledges, or—
Regarding the phrase "resting upon the rim of the maṇḍala wheel": resting upon that rim means being situated on that rim. "Holding supreme offerings" refers to offerings such as dance and song that are like mere optical illusions; "holding" them means carrying them, thus it is "holding supreme offerings." Since these are both the holding of offerings and the dhāraṇīs of words, meanings, eloquence, and etymologies, it is said that "the collections of dhāraṇīs are the holding of supreme offerings." That celestial mansion where these gather is what is so described.
Regarding the phrase "adorned with all various ornaments": since they are both various and all, they are "all various ornaments," meaning all [ornaments] such as bracelets, armlets, and so forth. "Adorned" by these means made beautiful. Here, to demonstrate purity, it is said: "Because they fulfill all the intentions of beings." This means that because they fulfill all the intentions of beings—that is, the various desires for the requisites of happiness—they are "fulfillers of all intentions." For that reason, it should be understood that they are "adorned with all various ornaments."
Furthermore, to show its specific qualities, it is said: "With rows of banners stirred by the wind, and bells ringing, pervading all directions and gates." "Stirred by the wind" means moved and raised by the wind. "Rows of banners" refers to banners arranged in rows.
Because it is both moved by the wind and is a garland of banners, it is a "garland of banners moved by the wind." The sound of the bells attached to those is the "sound of bells." That which is the multi-storied celestial mansion (vimāna) pervading all the gates of the directions, possessing the sound that resounds from those [bells], is what is meant by that term. Here, in order to demonstrate the purity:
"Because the nine branches of the sublime Dharma scriptures
Move for the sake of all those to be trained,"
it is said. Because the nine branches of the sublime Dharma scriptures move for the sake of those to be trained—that is, for the activities of benefiting migratory beings—and because they have reached everywhere by being extensively taught to those beings, and because they have been made into its very essence, for that reason there is the garland of banners moved by the wind and the sound of bells resounding to pervade all directions.
"Adorned with mirrors, lattices, half-lattices,
And various garlands of flowers, it is peerless."
Regarding this: because it is adorned with mirrors, lattices, half-lattices, and various kinds of flowers and flower garlands, it is said to be "adorned with mirrors, lattices, half-lattices, and various garlands of flowers." That these are "peerless" means they are without equal, because there is no similar reflection [to compare it to].
If one asks why it has become like that, it is said:
"The mirror of stainless wisdom,
The fragrance of the branches of enlightenment,
And the excellence of the flowers."
It is said. From the mirror-like wisdom and so forth...
The mirror-like wisdom is the mirror; it is so called because it displays all phenomena in the nature of reflections. Since it is both eternally stainless and a limb of enlightenment, it is called the "stainless limb of enlightenment," which are the fragrant flowers. Thus, the mirror of wisdom and the flowers of the eternally stainless limbs of enlightenment are expressed as: "The mirror of wisdom, stainless, with the flowers of the limbs of enlightenment." Their "perfection" refers to the causes of those qualities; by that cause, one should view them as being distinguished by specific features such as the lattice-work.
Regarding the phrase "beautifully adorned with eight excellent pillars," the eight pillars are the pillars of the wheels and so forth; they are "beautifully adorned" by being decorated. "Excellent" means having attained renown. Why is that? It is because it is said: "The eight liberations are completely pure." The eight liberations range from "the form-possessor looking at forms" as the first liberation, up to the meditative absorption of cessation. One should view it as being such because those very liberations are completely pure.
"Endowed with vajra lines" means it is encircled by a vajra garland. Why is that? It is said: "The Vajra Vehicle turns the wheel of Dharma." The Vajra Vehicle is the Secret Mantra Vehicle; it is so called because it turns the wheel of Dharma.
Regarding the phrase "objects such as form," these are form, sound, and so forth. Their purity is being free from subject and object. Therefore, concerning the phrase "the five unsurpassed and infinite qualities of desire," "unsurpassed" refers to the nature of non-dual wisdom. "Infinite" means immeasurable. That celestial mansion which possesses such five qualities of desire is described in that way. The five offerings are in the form of flowers, incense, lamps, ointments, and divine food; it is also adorned with these. Regarding their purity: "It is the natural outflow of the pure expanse of phenomena." This means that the purity of being adorned with the five types of offerings is the purity that is the natural outflow of the expanse of the sublime Dharma, which is the nature of non-dual wisdom. The "sublime Dharma" refers to the ten powers, the four fearlessnesses, and so forth. Their "expanse" is the lineage, which is the mind characterized by wisdom and skillful means. The meaning of "natural outflow" is that it has become the result. Regarding the phrase "variegated" and so forth: because it is both variegated and a lotus petal, it is a "variegated lotus petal." The sun and moon being properly situated upon those, as appropriate, is expressed as "properly situated on the petals of a variegated lotus, sun and moon." That celestial mansion which is the dwelling place of the deities, together with their protectors, is described in that way.
In the central and eastern locations, one should visualize the [deities] together with their lords, seated upon moon seats on the petals of a variegated lotus. In the three locations of the south and so forth, one should visualize them together with their lords, seated upon sun seats on the petals of a variegated lotus. In the locations of Locanā and the other goddesses, as well as Rūpā and the others, one should visualize them together with their lords, well-seated upon moon seats on the petals of a variegated lotus. For the wrathful deities, one should visualize them together with their lords, seated upon sun seats on the petals of a variegated lotus.
Regarding the phrase "adorned with all manner of jewels," "all manner of jewels" refers to sapphire and the like; "adorned with those jewels" means it is constructed from them. This should be connected to the statement: "That which is such a source of phenomena (dharmodaya) is to be perfectly accomplished as that mudrā of the source of phenomena."
Regarding the phrase "the sixteenth part" and so forth, it should be connected to the statement: "In the center of the central seat, one should visualize a full moon maṇḍala." If one asks what its specific characteristics are, it is said: "arisen from the collection of the sixteenth parts." The "sixteenth parts" are the vowels (a and so forth). The "collection" is the consonants (ka and so forth). That which arises and is born from those "sixteenth parts and the collection" is called "arisen from the collection of the sixteenth parts."
Regarding the phrase "possessing a mass of immeasurable rays of light," "rays of light" refers to the mass of light rays that radiate forth. "Immeasurable" means without limit.
That mass of immeasurable light is thus described. If one asks how it should be visualized, it is said, "according to the ritual procedure," which means the purification of the thirty-two marks of a great being and the eighty minor marks. Regarding the phrase "the first Śrīparamādya" and so forth, one should visualize the excellent vajra within this second moon maṇḍala and become endowed with the pride of that deity. If one asks what its specific characteristics are, it is said, "arisen from the essence of the nature of the first Śrīparamādya," and so forth. The first Śrīparamādya is the Blessed One, the glorious Vajrasattva. His essence is the syllable HŪṂ; because it has perfectly arisen from that, it is called "arisen from the essence of the first Śrīparamādya." The phrase "resembling a red jewel" refers to a red precious gem; that which has become its likeness or its reflection is "resembling a red jewel," meaning it is like a ruby (padmarāga). To demonstrate its specific qualities, it is said, "the mass of light of the immeasurable Munis," and so forth. Because they are both immeasurable and the lords of sages, they are the "immeasurable Munis." Because the masses of light of those immeasurable Munis radiate forth, it is called "radiating the masses of light of the immeasurable Munis." That which has come to pervade the infinite gateways of the directions is thus described.
One should contemplate Vajrabhadra in this manner throughout all the gates of the directions. Regarding the phrase, "Having meditated upon the primordial essence together with the Protector," the "primordial essence" refers to the heart-essence of Vajrasattva, the syllable HŪṂ, together with its Protector. Regarding the phrase, "Possessing the meaningful pride," the pride of that Vajrasattva is the pride itself; it refers to the yogi who possesses the identity of "OṂ VAJRAĀTMAKO ’HAṂ." This should be connected to the statement: "Having performed the supreme benefit for beings through infinite emanations, one should contemplate the body that gives birth to the Victors." In this context, "infinite emanations" means those that are both infinite and emanations. Through such Vajradharas, the supreme benefit for beings is performed and accomplished. That by which these become characterized by perfect enlightenment is expressed as "having performed the supreme benefit for beings," referring to the yogi. If one asks, "How should one contemplate the body that gives birth to the Victors?" it is said: "Accomplished from the subtle atoms of the Supreme Sage, peerless." The "subtle atoms of the Supreme Sage" are the subtle atoms of the Supreme Sage himself; "accomplished from those" means generated from them. Furthermore, it is well known that the bodies of ordinary beings are fully accomplished from the subtle atoms of the four great elements.
The body of the Blessed One is constructed from the subtle atoms of the nature of the Supreme Sage; therefore, it is "constructed from the subtle atoms of the Supreme Sage." "Peerless" means without equal. Furthermore, to demonstrate its specific qualities, it is said: "White like the full moon," and so forth. That which possesses a radiant luster white like the full moon is described as "white like the full moon, possessing a radiant luster." That which possesses blue and red faces on the right and left is described as "the right and left faces are blue and red." One should connect this by explaining that while the central face possesses a radiant luster white like the full moon, the right and left faces are blue and red. Regarding the mention of "various" and so forth: the two hands in which various ornaments—such as bracelets and the like—are blazing are described as "with the two hands blazing with various ornaments." Since they are both blazing with various ornaments and are also two hands, they are called "with the two hands blazing with various ornaments." That which performs the embrace of the sublime vidyā is so described. Furthermore, as to what other specific qualities there are, it is said: "with the remaining hands," and so forth. Beyond those, the remaining hands hold a vajra, a sword, a jewel, and...
Those who hold the pure lotuses are those who, with their remaining hands, hold a vajra, a sword, a lotus, and a jewel. "Beautiful with a pair of two" means that they are beautiful because they hold a vajra, a sword, a lotus, and a jewel in their two remaining pairs of hands. Furthermore, to show their specific qualities, it says "the three realms" and so forth. The interior of the three realms is the space of the three realms; because it is adorned, it is called "adorned within the interior of the three realms." The "mass of the Sage's light" refers to the rays of the Sage's light, and the collection thereof. "Many" means of various kinds; because they radiate these, it is said, "radiating the many masses of the Sage's light." Regarding "the doors of liberation" and so forth, the three doors of liberation are characterized by emptiness, signlessness, and wishlessness. That itself is purity, and by means of that, one should contemplate the nature of the identity of insight and method—the characteristic of the non-duality of insight and method. "Supreme compassion" refers to that which is characterized by great compassion; that is explained as "supreme compassion." By the phrase "all these beings without exception are of the single nature of the suchness of non-dual primordial wisdom," it is said, "the single suchness of all beings without exception." Since he is the progenitor of the Victors, he is the "progenitor of the Victors," the Blessed One, the glorious Vajrasattva.
This is because the Blessed One is of the nature of non-dual wisdom. His very body is his own essence; thus, it should be connected with the phrase "one should contemplate that." Regarding the words "supremely" and so forth: "supreme passion" refers to the bliss of supreme joy, which is its perfection. By means of that, one should focus on the entire world of those to be trained—those belonging to the three realms—and connect it with the phrase "one should cause the entire assembly of Victors to enter." Regarding the phrase "by the sound of the illusion of joy": "joy" is supreme delight. The "sound of the illusion of joy" is the sound of the vajra and lotus appearing as mere individual manifestations, like an illusion. By that, within the center of the internal body, the "assembly of Victors"—meaning the entire assembly of Victors without exception—should be made to enter without remainder. Regarding the phrase "those such as Locanā" and so forth: having emanated that assembly of Victors in the nature of Locanā and the others, one should connect it with the phrase "one should cause all those vidyās to be contained within one's own vidyā." In that context, since the goddesses such as Locanā and the forms such as Vajrarūpā are without exception the objects, it is said "by the objects such as the goddesses Locanā and forms without exception." Having emanated and extracted them by means of their nature, all the vidyās—namely the nine goddesses such as Locanā and the forms—should be made to be contained within "one's own vidyā," which is one's own vidyā of individual manifestation. Regarding the phrase "her lotus" and so forth: "her lotus" is the lotus of that very [vidyā].
Its "navel" is the central navel; "within that" should be connected to the phrase "one should cause the assembly of beings to enter there," after having visualized the maṇḍala in the center. If one asks what kind of special maṇḍala it is, it is said to be "arisen from the stainless moonbeams." The "stainless moon" is bodhicitta, and because it shares the same characteristics as light rays, it is "light rays." "Arisen from that" means produced from it. "Visualizing" means meditating; one should cause the assembly of beings—that is, all sentient beings—to be thoroughly inserted into that maṇḍala by means of the intellect. Regarding the phrase "the secret vajra" and so forth: that which has become the form of the melted moon is what is called "that which has become so." One should connect this to the phrase "those assemblies of beings are to be consecrated by that assembly of Victors which has become the form of the melted moon." Because it is both secret and the supreme vajra, it is the "secret vajra." In its center, the assemblies of Victors such as Vairocana and the others are to be inserted. Having inserted them into one's own body, they become the form of the melted moon; then, the assemblies of Victors such as Vairocana, who have become bodhicitta, should confer the empowerment and subsequently be re-inserted. Now, in order to show the purification of the eyes and so forth of those who have received empowerment, it is said "Kṣitigarbha" and so forth; having extracted the seed-syllables of Kṣitigarbha and the others, who are the nature of the purification of the eyes and so forth, and having brought them forth—
...up to the words, "one should perform the consecration." In the same way, the application is that the goddesses of form and so forth should also be emanated; likewise, the application is that those renowned as Locanā and the others should also be emanated from their seed-syllables; and likewise, the application is that the Tathāgatas such as Vairocana should emerge and be invoked from their own seed-syllables.
If one asks what the distinction is: it is "form" and so forth. Form is the aggregate of form; feeling is the aggregate of feeling; perception is the aggregate of perception; formations are the aggregate of formations; and consciousness is the aggregate of consciousness. To explain them as such is to state their essential nature. As it is said in scripture: "In brief, the five aggregates are explained as the five Buddhas."
The phrase "thereafter" refers to the period immediately following the empowerment. "One should emanate by means of the seed-syllables" means they should be emanated by the seed-syllables explained below. If one asks what their seed-syllables are, the syllables "KṢIṂ" and so forth are taught; these should be understood as corresponding respectively to the deities just explained below. The phrase "the eyes and so forth" means that the essential nature of the eyes and so forth is Kṣitigarbha and the others. The essential nature of the objects, form and so forth, is Rūpavajrā and the others.
The essential nature of the four great elements is explained as Locanā and the others. Regarding the phrase "of the permanent and so forth," the "permanent" is the Blessed One Vairocana; whatever belongs to that category is "of the permanent and so forth." Regarding "Oṃ and so forth," the phrase "intermingled with the radiant Hoḥ" means that which is both radiant and Hoḥ is "radiant Hoḥ," and being intermingled with those is what is meant by "intermingled with radiant Hoḥ," having placed them in the center. "According to the ritual" refers to the two [deities]. "Abiding within the lotus" means residing within the lotus of the goddess of Vajrasattva. Regarding the phrase "melted by the passion of incomparable insight," "insight" is the goddess of Vajrasattva, and her "passion" is "insight-passion." This is the manner of realizing and comprehending through an unerring intellect. This is explained in consideration of the stages of birth from a womb: it is both "incomparable" and "insight," thus "incomparable insight." Being melted by that, the yogi should contemplate himself as a mind consisting of syllables. Then, by the power and capacity of the light of that melted mind, both Vajrasattva and his individual manifestation of awareness are seen to melt into the form of a moon, and one should imagine them being exhorted by the sound of songs from Māmakī and the others, as explained below.
Regarding the phrase "in the realm of sentient beings," the Blessed One Vajrasattva is addressed as "Vajra Mind" because he has become the very essence of the utterly pure wisdom of the dharmadhātu through the gateway of his mind. This is to be connected with the request: "O you who possess the indivisible mind of Vajra, please be pleased with me."
The phrase "the Sovereign who dwells in the realm of sentient beings" means: "Please protect [us], for you have become the primary protector." If one asks by what means, it is said: "by means of the delightful, charming, and great purposeful desire," and so forth. "Delight" refers to supreme joy. "Charming" means that which thoroughly satisfies the mind. "Great purpose" refers to the objective characterized by unsurpassed, great, and perfectly complete enlightenment. "Desire" refers to the five sensory qualities, such as form and so on. The request "by means of these, please protect me" means "please be pleased with me."
The phrase "O Protector, if today you wish for me to remain alive" means: if you wish for me to live, then the Blessed One must manifest in the form of the purified great elements as the very body of wisdom; otherwise, goddesses such as Māmakī and the others would not exist.
The phrase "O Great Father of sentient beings, supreme kinsman" is an address to the one who generates sentient beings, the greatest of relatives. Now, by way of the lords of their respective families, the goddesses such as Locanā and the others are exhorted with the words "O Vajra Body, you," and so forth.
The Blessed One, by way of the vajra body, has become the very essence of the mirror-like wisdom; thus, he is addressed as "O Vajra Body." This should be connected to the phrase: "O Vajra Body, please be pleased with me." Regarding the term "Wheel of the Word," it refers to one who possesses the wheel of the word itself, up to the point of being called a "Universal Monarch of the Wheel of the Word." "Acting for the benefit of all sentient beings" means to satisfy them. "The meaning of Buddhahood, awakening, and the ultimate" refers to the definition of wisdom; thus, "one whose nature is to perceive the benefit of ultimate awakening for the sake of Buddhahood" is expressed as "perceiving the benefit of ultimate awakening for the sake of Buddhahood." "O Protector, if you wish for me to remain alive today," should be understood as before. "Passion" is the bliss of supreme joy, and "the samaya of passion" refers to that which is passion itself having become the samaya. "Me" refers to a self such as this. "Please be pleased" means "please be supremely pleased." Now, with the words "You are the Vajra Speech," and so forth, Pāṇḍaravāsinī is being correctly exhorted by way of the lord of her own family. "You are the Vajra Speech" means that by way of the vajra speech, the Blessed One has become the very essence of the discriminating wisdom; thus, he is addressed as "O Vajra Speech."
"O Vajra Speech, please be pleased with me," is how it should be connected. That which is the nature of benefiting and having compassion for all sentient beings is "benefiting and compassionate toward all." The welfare of the worlds is the characteristic of perfectly complete enlightenment. The purpose is the characteristic of the excellence of worldly happiness; because he always exerts himself perfectly in accomplishing that, it is said, "exerting himself in the welfare and purpose of the worlds." "O Protector, if you wish for me to remain alive today," has already been explained. "Joy" is the bliss of supreme delight. That itself is the "conduct"; whatever is the conduct of enlightenment is called the "conduct of joy." "Samantabhadra" means that because he possesses excellence and virtue in every respect, he is "Samantabhadra." Now, with the words "You are the Vajra Desire" and so forth, Tārā is exhorted by way of her own family. "Vajra Desire" refers to the five qualities of sensory desire which, being entirely excellent, have become vajra and have become the very essence of non-dual wisdom; that is "Vajra Desire." Addressing her in this way, it is connected as: "O Vajra Desire, please be pleased with me." "Samaya" is the Blessed One Amoghasiddhi, the very essence of the all-accomplishing wisdom. Because he is the supreme among all, he is the "Supreme Samaya." "Of great benefit" means:
That from which the purpose characterized by unsurpassed, perfectly complete awakening arises because of its vast benefit is so designated. Regarding the phrase "the lineage of the perfectly complete buddha," this refers to the family of perfectly complete awakening; because it has become the vital essence (bindu), it is supreme. "Equanimity" refers to the compassion that follows from the emptiness of all phenomena being selfless; that is "equanimous compassion." "O Protector, if you wish for me to remain alive today," is as explained previously. "Becoming a treasury of many precious qualities" means becoming the source of the nature of many precious qualities. "By making it the subject of the song" means by making it the subject of the song just explained. "Truly knowing all phenomena to be like an illusion" establishes that both saṃsāra and nirvāṇa are equal to an illusion. Since nirvāṇa, when analyzed, is without substantial entity, and saṃsāra is likewise, the meaning is the application of not abiding in either existence or nirvāṇa. Regarding the phrase "possessing the maṇḍala of the light rays of appearance, one becomes one's own mantra-body," "light rays of appearance" refers to light rays endowed with appearance. Their "maṇḍala" is the collection. That which possesses this is the one who has become their own mantra; thus, it is called "becoming one's own mantra-body adorned with the light rays of appearance."
Regarding the phrase "one becomes oneself": this means the yogin becomes that very [deity]. It signifies that one becomes the form of the syllable maṃ residing upon a moon maṇḍala located at the hilt of a sword, which itself has arisen from the syllable maṃ that was completely transformed from the [melting] state.
Regarding the phrase "that..." and so forth: it should be connected as follows: the Lord of Sages, who is the emanation of one's own deity, enters into that which is the body of one's own mantra, the nature of the syllable maṃ, and one becomes the glorious Mañjuvajra. Here, the oral instruction is that one should dissolve the Mañjuvajra-like form arising from the light rays of the syllable maṃ into the interior of the maṃ, and then meditate on oneself as the form of Mañjuvajra resulting from its complete transformation.
"Glorious" means endowed with the accumulations of merit and wisdom. "One becomes known as Mañjuvajra" means one becomes the Mañjuvajra of the manner explained below. "Having the color of excellent saffron" refers to one who has a reddish color like that of excellent saffron. "The right and left faces are blue and white" means the right face and the left face are the right and left faces, and it refers to those that abide with blue and white colors. "Adorned with various ornaments" refers to bracelets, armlets, and so forth; because one is decorated with these, it is said to be "completely adorned with various ornaments."
Regarding the phrase "the two hands embrace the sublime insight (prajñā)," this refers to the nature of being inseparable from the insight of self-awareness (svasaṃvedana-prajñā). It should be understood as: "He is also adorned with various ornaments, and his two hands embrace the sublime insight." Regarding "radiant," this means he holds a sword and an arrow that possess radiance. Furthermore, it refers to one who possesses a blue utpala lotus and a bow. "Infinite" means immeasurable. "Light" refers to rays of light. Regarding the phrase "adorned by the radiation of all families without exception," this refers to the radiation of the families of the Tathāgatas and so forth, which radiate all families without exception; thus, it is so called because it adorns the maṇḍala of the entire expanse of space. Regarding "the Protector," this means one who protects; it is so called because he possesses the quality of showing the path of the excellent view. Regarding "entities" and so forth: all entities are without entity or intrinsic nature (niḥsvabhāva). "Apprehended" refers to external entities, and "apprehender" refers to the nature of consciousness that is clearly manifest within; to be "devoid" of these is to be without them. Thus, having realized that all entities without exception are without entity and without intrinsic nature, one should perform the consecration, which is to say, one should consecrate by means of mantra. If one asks why, it is because of the statement beginning with "because of the absence of attachment to purification."
Complete purification is nirvāṇa. Attachment to that is thorough craving; the absence of that is separation. The blessing for that purpose consists of the syllables oṃ and so forth, which will be explained below. These are the branch known as "approach" (sevā), and its result is called the "small concordant cause."
Regarding the phrase "after that" and so forth: "after that" means immediately following the blessing by means of the mantra. One should fill the eyes and so forth with Kṣitigarbha and the others, and then meditate on the Mind Vajra and so forth—this is how it should be connected. If one asks what the specific characteristics of Kṣitigarbha and the others are, it says: "By the lights of the seed-syllables in one's own heart." "One's own" refers to oneself. The "essence" should be understood as having the form of the previously explained kṣiṃ and so forth; the meaning is that Kṣitigarbha and the others have the form of those very seed-syllables such as kṣiṃ. "Filling accordingly" means that one should correctly fill [the sense bases] with whichever seed-syllable corresponds to each. This explains the branch of "near-attainment" (upāsana), and its result is called the "small ripening."
Regarding the phrase "stainless, one's own heart-moon" and so forth: it is "stainless" and it is also "one's own heart-moon," hence "stainless, one's own heart-moon." One should meditate on the Mind Vajra, which arises from one's own insignia, from the hūṃ situated in the center of the hub of the vajra—this is how it should be connected.
Regarding the phrase "mouth and head": these are the mouth and the head. One should visualize a lotus and a wheel upon those two respectively, and in the central part of their hubs, one should visualize the Vajra of Speech and the Vajra of Body from the syllables ĀḤ and OṂ respectively—this is how the connection should be made.
Regarding the phrase "the light rays of their essence" and so forth: here the oral instruction is that one should visualize the syllables HŪṂ, ĀḤ, and OṂ respectively upon the vajra, lotus, and wheel situated on the moon disks at the hearts of the Vajra Mind and the others.
Regarding the phrase "by the multitudes of light rays of their essence": the "essence" of those [deities] such as the Vajra Mind refers to their respective heart-mantras. One should visualize the syllables HŪṂ and so forth situated respectively upon the vajra, lotus, and wheel resting on the moon disks at their hearts; the "light rays of their essence" are the light rays of those [syllables]. Their "multitude" is like a maṇḍala circle. The Lords of the Victors, through the offering goddesses such as Rūpavajrā who have arisen from those light rays, perfectly make offerings to the Vajra Mind and the others residing in the ten directions. Following that, one should perform the blessing of those residing externally and internally.
If one asks, "By what specific qualities should they be perfectly offered to?" it is said, "by the light rays of the sublime insight," and so forth. Here, "sublime insight" refers to one's own individual appearance of insight.
Their "union" is perfect conjunction. That which possesses the nature of appearing through that is the light of the union of sublime insight. By means of these, "from all sides"—that is, by means of all phenomena—one should perfectly worship the "Lord of Victors," namely the Mind Vajra and so forth, and then, according to the sequence explained below, perform the consecration of the Mind Vajra and so forth.
Regarding the passage beginning with "Glorious Vajra": "O Glorious Vajra Holder of Mind, having now consecrated me, please act with the Vajra Mind." This is how it should be applied. "With the Vajra Mind" refers to the Mind Vajra. Furthermore, "by meditating on the three indivisible Vajras" means that the Body, Speech, and Mind Vajras are the "three Vajras"; they are indivisible, and meditating upon them is "meditating on the three indivisible Vajras," which means having that as one's very essence.
"The Buddhas residing in the ten directions" refers to those who have the form of the Mind Vajra. They should also act as the basis for my consecration, up to the point of saying, "Please consecrate me!" The mantra for the consecration is that which was spoken, beginning with "Oṃ." By these, the consecration as the Mind Vajra has been explained.
Now, in order to consecrate [the practitioner] as the Speech Vajra, the passage beginning with "Dharma" is spoken. This should be applied as: "Please act as the basis for my consecration through that Dharma, which possesses the Speech Vajra." Regarding "the path of speech":
Because it is the path of speech itself, it is the "path of speech"; it is the speech that causes the buddhas and bodhisattvas to proceed and that constantly teaches selflessness. "The buddhas residing in the ten directions" refers to those who possess the form of the Vajra Speech. "By meditating on the three indivisible vajras" has already been explained. The mantra for the blessing of the Vajra Speech is "Oṃ" and so forth. This should be connected with the phrase "please grant your blessing to me as the Vajra Body," while the remainder is understood through what was explained previously. The mantra for the blessing of the Vajra Body is "Oṃ" and so forth. These constitute the branch of "accomplishment," and its result is called the "minor human effort."
Regarding the passage beginning with "Space," the Vajra Body, Speech, and Mind are the three vajras, which are in essence like space. One should perceive them as being without substantiality and devoid of characteristics. Having perceived and seen them in that way, the hosts of knowledge-beings arising from the light rays of the Supreme Sage hold vases in their hands and confer empowerment with the water of primordial wisdom (jñāna), and they become the crown ornaments appearing as the lords of one's own family. This is how it should be connected. "Devoid of characteristics" means being devoid of the characteristics of the apprehended and the apprehender. For that very reason, they are in essence like space. "The hosts of Sages residing in all the collections of directions" refers to those who are both the collections of directions and all-encompassing.
"All the hosts of the directions" refers to those who abide in that manner. Regarding the phrase "perfectly exhorted by the light rays of the essence": it means perfectly exhorted by the light rays of the essence, which are the light rays of the wisdom-being (jñānasattva). Here, the oral instruction is as follows: between the mind-vajra and the speech-vajra, the Blessed One Mañjuvajra, in the form of a wisdom-being, resides upon a moon; he dwells upon a moon situated in the center of the hilt of a sword. At the time of generating the mind-vajra and so forth, one should visualize in this way.
"Exhorted by the light rays of the hosts of Munis" and "the hosts of knowledge arising from those light rays of the supreme Munis" means the knowledge arising from the light rays of the supreme Munis. Their "hosts" are the aggregates (skandhas). From the vases held in their hands, they become the water of wisdom and perform the empowerment. Furthermore, for the practitioner of Mañjuvajra, they become the crown appearing as the lord of one's own family. The lord of one's own family is Akṣobhya; the crown adorned by him is what is meant by that term. This means that after the empowerment, one should visualize Akṣobhya upon the crown of Mañjuvajra. These are the branches of the great accomplishment (mahāsādhana), and their result is called the "minor result of empowerment." Regarding the phrase "likewise" and so forth:
As before, one should visualize and behold the awareness that is similar to one’s own deity, characterized by its own self-manifestation, and arrange all five families. Then, in order to please the Tathāgatas, one should engage in authentic joy; this is how the text should be connected. One’s own essence is the seed-syllable of Mañjuvajra, and that which is emanated by it is the generation. Thus, this teaches the approach stage (sevā) of this practice. Regarding the phrase "the eyes and so forth are pure": this refers to the complete filling of the eyes and so forth with the seed-syllables of Kṣitigarbha and the others as previously explained; this teaches the near-attainment (upasevā). The three syllables are OṂ ĀḤ HŪṂ; by meditating through the blessing of the body, speech, and mind, the body becomes endowed with light, and this syllable teaches the near-attainment. By arranging the three, the body is said to be "endowed with light"; this teaches the attainment (sādhana) of this practice. Although the great attainment (mahāsādhana) is not explicitly mentioned, it should be understood as being performed through the indication of the approach stage and so forth. The approach stage and so forth of this practice are the intermediate results, such as the result of concordant cause (niṣyanda-phala). Regarding the phrase "by knowing that reality" and so forth: by knowing suchness (tattva), one should correctly visualize the limbs blessed by the five syllables at the head, heart, navel, secret place, and likewise the two thighs and so forth, and then engage in joy; this is how the text should be connected.
If one asks which five they are, it is said: "The excellent families of the vajra body, speech, and mind, and so forth." The family of the vajra body is the Tathāgata family. The family of the vajra mind is the Vajra family. By the word "and so forth," the Jewel family, the Lotus family, and the Action family are included.
What is their specific distinction? It is said: "Those renowned as OṂ HŪṂ SVĀ ĀḤ HĀ pervade the three worlds with sublime garlands of light." This should be applied as follows: that which consists of the five syllables together with a mass of light pervading the three worlds is what is meant by that.
Regarding the lines: "With A, the center of a variegated lotus is made; with HŪṂ, the eight petals are emanated": the lotus whose center is made variegated and beautiful by the syllable A is "with A, the center of a variegated lotus is made." That which is emanated and generated with eight petals by the syllable HŪṂ is "with HŪṂ, the eight petals are emanated."
If one asks what kind of joy should be initiated, it is said: "The nature of the concordant cause of sublime insight, one's own body together with the method." Sublime insight is the wisdom of selflessness, the insight of Vajrasattva who has become the Father. Its concordant nature is the essence of Mañjuvajra. The mantra of one's own body that arises as being endowed and possessed with that method is what is meant by that.
Regarding the line: "By that, the Sugatas are to be pleased": this means—
Thus, with full awareness, one should begin the joy together with that and the mantra. The secret mantra for pleasing [the deity] that is taught begins with "Oṃ" and so forth. These are the meditative absorption known as the "Initial Application." Regarding the phrase "at the heart" and so forth: the mantra of one's own [deity] residing upon the moon situated on the hilt of the sword located at the heart of the wisdom-being (jñānasattva) is the "mantra of the heart-moon." Its "light" refers to rays of light; having caused the entire assembly of Buddhas without exception to enter one's own body by means of those rays, one should visualize a vajra from the syllable HŪṂ—this is the "HŪṂ-vajra." That which arises from it is the "concordant." Furthermore, because it is stainless, it is said: "Stainless, arisen from the HŪṂ-vajra." The phrase "supreme mental mode" refers to the mode of bodhicitta. "Abiding in the water-born" means abiding within the lotus of the goddess; one should visualize the entire maṇḍala of deities arising from one's own essence and should emit them by means of this ritual—this is how it should be connected. Since they are both "without exception" and the "deities of one's own maṇḍala" such as Akṣobhya and so forth, they are the "entirety of the maṇḍala deities." One should visualize them arising from one's own essence, meaning they are born from one's own seed-syllable. The term "ritual" refers to the stabilization of the mind through the ritual explained below.
With a mind in meditative equipoise, from within the lotus, for the sake of benefiting the worlds—meaning, for the purpose of benefiting the world—one should truly bring forth and recite [the mantra]. Regarding "Vajradhṛk" and so forth, "Mind Vajra" should be applied as meaning that one should cause [the deity] to enter the form of Mañjuvajra, who is the nature of Akṣobhya. "Acting for the benefit of sublime beings" refers to those who desire to attain the characteristic of unsurpassed, perfectly complete enlightenment. Regarding "truly blazing like the light of a blue gem," it is a "blue gem" because it is both a gem and blue; that which truly blazes with a form similar to its light is so described. "The right and left faces are white and red" means the right face is white and the left is red. "Possessing hands like the first sublime one" means the "first sublime one" is the Blessed One, glorious Vajrasattva; he is similar to him, possessing hands that hold a vajra, a sword, a lotus, and a jewel. "Possessing a mass of light of immeasurable colors" refers to the Mind Vajra who possesses a mass of light of immeasurable colors—that is, many colors. He is "endowed with intelligence," meaning he possesses insight; having abandoned the grasping of the one who enters, he is well-gathered and summoned, and one should cause all things to enter and dissolve into oneself.
One should apply the phrase, "Having exhorted the Body Vajra, one should visualize [him] in the center of a lotus and moon in the eastern direction." Regarding the phrase "resembling Vajradhara," this means being like Vajrasattva; that which possesses a body color and face similar to that is described as "beautiful with a body color and face resembling Vajradhara." The phrase "holding hand symbols such as the wheel" means holding a wheel, a sword, a lotus, and a jewel. The word "likewise" means that one should correctly exhort [the deity] just as the Mind Vajra was exhorted. One should apply the phrase, "Having exhorted Ratnasambhava, one should visualize [him] to the right of Mañjuvajra." Regarding the phrase "a face like a youth," the "youth" is the Blessed One Mañjuvajra; that which possesses a natural radiance similar to his is so described. His central face is yellow, the right is blue, and the left is white. Furthermore, "resembling a youth" means having a radiance like refined gold—that is, similar to the luster of molten gold. The phrase "with six arms, holding emeralds, jewels, and so forth" refers to the emerald jewel, which is a green gemstone; "and so forth" includes the sword, lotus, and wheel, as well as the act of embracing. That which possesses six arms performing such actions is described as "holding emeralds, jewels, and so forth."
One should apply the phrase: "Exhorting Amitābha, he should be visualized to the west of the Blessed One Mañjuvajra." If one asks what the specific characteristics are, it is said: "Red like a ruby." A lotus-like red is a ruby (padmarāga); like that, he has a radiant redness and a red complexion, thus he is "red like a ruby." "His two faces are like those" means that the right and left faces of Amitābha should be viewed as blue and white, similar to the faces of the Youth (kumāra). "Blazing with light rays" refers to one who possesses light rays endowed with a singular, blazing radiance. "Holding the lotus and so forth in his hands" means he is one who holds in his hands the red lotus and so forth—namely, the sword, the wheel, and the jewel. One should apply the phrase: "Exhorting Amoghasiddhi, he should be visualized in the north." "Possessing a color like emerald" means having a color similar to a green gem. "Possessing the excellence of faces and so forth as before" means that the right and left faces are blue and white, and the ornaments and so forth should be viewed as being as before; thus, he possesses and is endowed with such excellence of faces and so forth, being similar to the Tathāgatas previously explained. "The sword and so forth" means he is endowed with the wheel, the sword, the lotus, and the jewel. Furthermore, if one asks what the specific characteristics are:
Regarding the phrase "beautiful with locks and a crown" and so forth: "locks and a crown" refers to the matted hair and the diadem. "Beautiful" means possessing a radiant luster; one whose locks and crown are beautiful is called "beautiful with locks and a crown." Since they are both "various" and "supreme jewels," they are "various supreme jewels." That which is adorned with the blazing rays of light from those is called "adorned with the blazing rays of various supreme jewels." Regarding the phrase "the body together with the Lord of Knowledge": that body which possesses the Lord of Knowledge is so described. All [deities] should be visualized in this manner. Previously, it was stated that the supreme seat of the Body Vajra itself is characterized by a moon maṇḍala, but since the others were not explained, they are explained here. "Visualize all upon sun maṇḍalas" is stated; this should be connected to the instruction that all three [remaining deities] below are to be visualized as residing upon sun maṇḍalas. With the mantra moharati, the goddess Buddhalocanā is invoked; she should be visualized and meditated upon in the direction of fire. "Abiding upon a full moon maṇḍala" means residing upon a complete moon maṇḍala. Regarding "supremely graceful and like the Body Vajra": she is supremely and excellently graceful and beautiful, and is like the Body Vajra; that which is consistent in manner with Vairocana is so described.
With the mantra dveṣarati, one should invoke the goddess Māmakī and visualize her in the southwest; this is how the connection should be made. If one asks what her specific qualities are, it is said: "Desiring the supreme great joy," and so forth. In that context, "great joy" is the bliss of supreme delight; one who intensely desires and is devoted to that is so called. "With beautiful faces and hands, like the Lord of Mind" means that the Lord of Mind is Akṣobhya, and she is so called because she possesses beautiful faces and hands similar to his. With the mantra rāgarati, one should invoke Pāṇḍaravāsinī and visualize her in the northwest; this is how the connection should be made. "With infinite jewel-like qualities" means that she whose infinite qualities themselves are jewels is so called. If one asks what her specific qualities are, it is said: "With a stainless body, like the Lord of Speech." The Lord of Speech is Amitābha, and she is so called because she possesses a stainless body similar to his; the meaning is that her body color and all other attributes are identical to his. With the mantra vajrarati, one should invoke Tārā and visualize her in the northeast; this is how the connection should be made. Regarding the phrase "stainless" and so forth: that which is both stainless and a jewel is a "stainless jewel," and the light of those is called "stainless jewel light." Their "garland" is that which exists as a continuous string.
Regarding the phrase "the assembly of the directions," it refers to that which abides covering and pervading all directions. "Jewel Lord" (Ratneśvara) is Ratnasambhava; because she is similar in form and body color to him, she is called "like the Jewel Lord." To demonstrate their hand symbols, it is said: "The definitive symbols of these goddesses..." and so forth. The hand symbols of these goddesses, Locanā and the others, are to be applied in their respective order as an excellent wheel, a red utpala, a lotus, and a yellow utpala. Regarding the phrase "the remainder are desired as they are for the lords," the meaning of the oral instruction here is that the remaining hand symbols of Locanā are a sword, a lotus, and a jewel. Māmakī is also like that. Pāṇḍaravāsinī’s are a sword, a wheel, and a jewel. Tārā’s are a sword, a lotus, and a jewel. Regarding the phrase "of those three," the goddesses such as Rūpavajrā and the others should be visualized as being emanated by "Oṃ Āḥ Hūṃ." If one asks what the distinction is, it says "similar to the body and so forth." "Body" refers to Kāyavajra. "And so forth" refers to Cittavajra and the others; she is similar to and equal to them. Thus, Rūpavajrā is like Kāyavajra, but her primary hand symbol is a mirror, and she holds a sword, a lotus, and a jewel as the remaining symbols. Śabdavajrā is similar to Cittavajra, but her primary hand symbol is a lute.
The remaining [implements] are the sword, the lotus, and the jewel. As for Gandhavajrā, who is like Ratnasambhava, her primary hand symbol is a conch bowl filled with fragrance; the remaining [implements] are the sword, the lotus, and the jewel. As for Rasavajrā, who is like Vāgvajra, her primary hand symbol is a lotus vessel filled with delicious food; the remaining [implements] are the sword, the lotus, and the jewel. As for Sparśavajrā, who is like Amoghasiddhi, her primary hand symbol is divine clothing; the remaining [implements] are the sword, the lotus, and the jewel. As for Dharmadhātuvajrā, who is like Vajrasattva, her primary hand symbol is the mudrā of the source of phenomena (dharmodaya); the remaining [implements] are the sword, the lotus, and the jewel.
Regarding the phrase "of the maṇḍala" and so forth: those [deities] such as Rūpavajrā and the others are to be visualized in the four intermediate directions and the primary gates of the maṇḍala, specifically on both sides of the eastern gate. With the mantra Yamāntakṛt, the one called Yamāntaka—the "End-Maker" of the Son of the Sun (Yama)—is invoked; he, the enemy of Yama, is to be visualized on a sun seat at the eastern gate. If one asks what his specific characteristics are, it is said: "Possessing infinite, terrifying light that pervades all directions," and so forth. This means he is one who possesses infinite, immeasurable, and terrifying light that pervades every direction. Regarding the phrase "the color of the unbearable cloud-maṇḍala at the end of time," the "end of time" refers to the time of destruction.
"Terrible cloud" refers to a black rain cloud; its "maṇḍala" is the collection of aggregates. That which possesses a nature of a color similar to that is so called. Regarding the phrase "equal in body to the kings of the mind," the "king of the mind" is Akṣobhya; that which is similar and equal to him is so called. Regarding the phrase "radiating the light of the fierce family Amitābha," it is so called because it is both of the fierce family and radiates Amitābha; the meaning is that the forms are marked by the immeasurable light rays of those fierce hosts. "Emanating Yamāntaka" means the subduer of Yama. Regarding the phrase "adorned with limbs of fierce serpents," a "fierce serpent" is one possessing flickering tongues and moving hoods; that which has its bodily limbs adorned by these, having been made into armlets, bracelets, and so forth, is so called. By the mantra Prajñāntakṛt, one should visualize the wrathful Aparājita at the southern gate upon a sun maṇḍala. Regarding "unsurpassed light," it is so called because it possesses the unsurpassed light that dispels the ignorance of all beings without exception. Regarding "fierce," it appears as extremely wrathful to the direct perception of all. Regarding "hands and so forth like the Vajra Body," the "Vajra Body" is Vairocana; his faces and hands—
The body color and so forth are similar to those [previously described]. "Invincible" means that he cannot be overcome by other māras, such as the māras of the afflictions. With the mantra Padmāntakṛt, one should invoke the wrathful Hayagrīva and visualize him upon a sun maṇḍala at the western gate. Regarding the phrase "completely covering the wheel of directions with light," the "wheel of directions" refers to the entire collection of directions which he causes to be pervaded by rays of light. Regarding "possessing a terrifying radiance like the fire at the end of an eon," this refers to one who possesses a mass of light rays that cause extreme terror, similar to the fire at the time of destruction. "The hands and so forth are like the Vajra of Speech" means that the hands, faces, and body color are similar to those of Amitābha. Regarding "crushing many malevolent beings with a terrifying face," this refers to one who subdues many malevolent beings and possesses an extremely fearsome countenance. Regarding "terrifying by toppling the mountains with the 'ha ha' laughter of the Lord of Sages," this refers to the loud, resonant laughter of "ha ha" which causes even the mountains to collapse. With the mantra Vighnāntakṛt, one should invoke the wrathful Amṛtakuṇḍalī and visualize him upon a sun maṇḍala at the northern gate.
"Hero" (vīra) refers to one who utterly destroys all obstacles without exception. If one asks what kind of distinction this entails, it is said: "Fierce like the fire at the end of time." This means he is extremely violent and wrathful, similar to the fire of the final aeon, the "consumer of offerings" (Agni), which is exceedingly fierce. "Noble" (ārya) refers to one who has distanced himself from sinful and non-virtuous phenomena. "With faces and so forth equal to Akṣobhya" means that his faces, hands, and body color are identical to those of Akṣobhya. To demonstrate that at the time of empowerment, one should visualize the presiding lord upon their crowns, it is said: "Vairocana and so forth," and "in sequence" to prevent repetition even in the case of Yamāntaka and the others. Thus, one should visualize Vairocana, Akṣobhya, Amitābha, and Akṣobhya in sequence upon the crowns of Yamāntaka and the rest. To show their hand implements, it is said: "The mallet and so forth." The mallet, the staff, the lotus, and the vajra are referred to as "the mallet, the staff, likewise the lotus, and the vajra." Because they hold these and others such as the sword, they are so described. "Visualize these in all their hands" means that one should meditate on those just explained as being held in all their hands. Regarding the phrase "In the thus perfected maṇḍala" and so forth: "thus" refers to the sequence just explained. "Perfected" means...
Regarding the maṇḍala that is fully perfected and established by all phenomena, one should look upon and contemplate it with all phenomena. The essence mantra is the heart-essence of the wisdom-being (jñānasattva) at the heart; its very light rays are the hook. By means of these, one should meditate on the Sugatas as having been drawn in and summoned like the wheel of the maṇḍala, residing in front of the samaya-maṇḍala. This explains the invitation of the wisdom-maṇḍala.
One should apply the phrase: "Visualize the wheel filled with the sublime bliss arising from the stainless samādhi, which is the nature of insight and method." Here, insight is in the form of a woman, and method is like a man. "Insight and method" refers to those two. The "nature of insight and method" is the very essence of insight and method. Since it is both the nature of insight and method and the stainless samādhi, it is called "the stainless samādhi that is the nature of insight and method." Since the sublime bliss arising from that is also that very thing, it is so designated; one should visualize the wheel as being completely filled by it.
Yamāntaka is Yamāri. Those who are headed by him, such as Aparājita and the others, are referred to as "Yamāntaka and the rest." Being protected by them constitutes the performance of the protection ritual. Regarding the phrase "with one's own essence" and so forth, "recited with one's own essence" means recited with one's own seed-syllable.
"Offer beautiful flowers such as fine sandalwood" means that one should offer such drinking water (argha) to the maṇḍala circle. Following that, one should unify that maṇḍala with the samaya maṇḍala, fill the eyes and all other parts with their respective counterparts, and bless them as being identical to the nature of the Mind, Speech, and Body. One should then apply the effort of making offerings, thinking that the empowerment is being conferred upon oneself just as it was upon the deities.
Regarding the phrase "empowerment is conferred upon oneself as if it were done to oneself," the meaning is that one should visualize the empowerment exactly as it was described in the passage: "The hosts of Munis dwelling in all directions are perfectly exhorted by the light rays of the essence," and so forth.
Here, the oral instruction is as follows: immediately after the empowerment, Akṣobhya is the crown ornament of Vairocana and the other Tathāgatas. Vairocana is the crown ornament of Locanā. Akṣobhya is the crown ornament of Māmakī. Amitābha is the crown ornament of Pāṇḍaravāsinī. Amoghasiddhi is the crown ornament of Tārā. Vairocana is the crown ornament of Rūpavajrā. Akṣobhya is the crown ornament of Śabdavajrā. Ratnasambhava is the crown ornament of Gandhavajrā. Amitābha is the crown ornament of Rasavajrā. Amoghasiddhi is the crown ornament of Sparśavajrā. Akṣobhya is the crown ornament of Dharmadhātuvajrā.
For Yamāntaka and the others, the presiding deities are those previously explained. Here, the stages of approach and so forth must also be described: the complete maṇḍala is the approach; the blessing of the eyes and so forth is the near-attainment; the blessing of the body, speech, and mind is the attainment; and the conferral of empowerment is the great attainment. One should understand that the results of these are the result concordant with the cause, the ripened result, the result of human effort, and the great result of mastery. Regarding the phrase "by the ritual," this refers to the sequence explained below; by means of that, one should make manifest offerings and show veneration. Now, the phrase "within the lotus" and so forth teaches that very ritual: "By the lights of one's own seed-syllable" means that by the light rays of the mantra at the heart of the wisdom-being (jñānasattva), all [forms and so forth] are drawn in and entered into one's own body. Having emerged through the vajra-path, one should meditate on the maṇḍala of light rays in the form of the essence of perfect awakening within the lotus of one's own individual appearance. Regarding the phrase "with the mind of perfect awakening," "awakening mind" refers to the maṇḍala of light of the bodhicitta; those which are the collections of light rays are what is meant by "with the essence of the mind of perfect awakening." Thus, one should meditate on forms and so forth within the lotus in the nature of that [light]. Regarding the phrase "insight" and so forth, "insight" is one's own individual appearance of awareness (vidyā).
Each of its pores is a hair of insight; that which arises from them is what arises from each hair of insight. Since they are both light rays and manifold, they are "manifold light rays." Their vastness is their all-pervasive nature. "Multitude" refers to the arrays; thus, it is called "the vast multitude of manifold light rays." In this way, because they arise from each hair of insight and are also the vast multitude of manifold light rays, it is said: "arising from each hair of insight, the vast multitude of manifold light rays." This should be connected with the phrase "should be thoroughly emanated."
What is their specific quality? It is said: "pervading the entire expanse of space without exception." This refers to that which has definitely pervaded the entire expanse of space without exception. "Everywhere" means in all places. "From that" refers to the sequence explained below. "The wise should thoroughly emanate" means they should emanate while reciting it mentally. Regarding the phrase "from the portals of light" and so forth, it should be connected with the thought: "the goddesses of form and so forth should properly make offerings to the Lords of Victors."
How so? It says: "definitely emerged from the portals of light," and so forth. Since they have definitely emerged from the portals of light rays that arise from each hair of insight, they are "definitely emerged from the portals of light." From the portals of light, and so forth, the goddesses of form and so forth should properly make offerings to the Lords of Victors. How so? It says: "definitely emerged from the portals of light," and so forth. Since they have definitely emerged from the portals of light rays that arise from each hair of insight, they are "definitely emerged from the portals of light."
Because they are both stainless and all-encompassing ornaments, they are called "stainless and all-encompassing ornaments." That which has its limbs well-adorned by these is described as "well-adorned with stainless and all-encompassing ornaments on the limbs." By means of these, to show their specific qualities, the words "mirror" and so forth are mentioned: mirror, lute, perfume conch, vessel of flavors, clothing, and the Dharma. By these and other such symbols, in succession—that is, according to their proper order—those who possess supreme, radiant hands that are playful, beautiful, graceful, and gentle are so called. By means of these. Furthermore, to show their specific qualities, the words "by the light of radiance" and so forth are mentioned: because it is both light and radiance, it is "light-radiance." The emanations produced by that are the various offerings, such as the offerings of form and so forth. The "web of clouds" refers to the web of clouds of those offerings; because it pervades [them], it is so called. By means of these. Furthermore, what are their other specific qualities? The words "phenomena are like illusions" and so forth are mentioned: because phenomena are merely like optical illusions, appearing only as individual perceptions, they are "phenomena like illusions." Those who have become such that phenomena are like illusions and so forth are so described.
Their individual perfect analytical knowledges consist in the thorough understanding of dance, song, and so forth, possessed of the view of the light of insight, in order to bring joy to wandering beings. Thus, from being skilled and proficient in the individual perfect analytical knowledges of things as being like illusions and so forth, up to the point of "knowing reality," it is by means of that. Furthermore, as to how it is: "Completely liberated from all conceptualization," and so forth. "Completely liberated from all conceptualization without exception" means being definitively freed from and having abandoned all conceptualizations characterized by the nature of subject and object; it is called that. "Supreme bliss" is the bliss of supreme joy. Because they are the causes for generating that, or the signs for generating it, they are so called; these are the goddesses of form and so forth. "Likewise, with all external scents and so forth, the Lords of Victors are well worshipped" refers to the worship of the maṇḍala circle. "Completely liberated from the conceptualization of difference" means being free from the conceptualization of the object of worship, the worship, and the worshiper. "Oṃ" and so forth is the explanation of the mantra for blessing the offerings. Now, with "Of sound" and so forth, the praise is shown. Following that—meaning after the worship—one should imagine the sound of praising the dharmas to be produced while one's own mind abides as the meditational deity; thus it should be applied.
In this regard, one should definitively examine and meditate upon all objects of sound, without exception, as the words of praise characterized by the nature of sound, while abiding as one’s own mind as the iṣṭadevatā (chosen deity). In this, there is no external form of a deity; rather, one’s own mind itself is the iṣṭadevatā. The principal deity is one’s own mind itself, and it is that which resounds with the sound of the praise of all phenomena. One should meditate in the sequence explained below.
In order to demonstrate that sound by which all phenomena are praised, it says, "Akṣobhya," and so forth. Because he cannot be disturbed by Māras, afflictions, and the like, he is Akṣobhya. Because he is indivisible, he is Vajra. Because he possesses the great wisdom characterized by the purity of the dharmadhātu (expanse of phenomena), he is Mahājñāna (Great Wisdom). The invocation for him is "Vajradhātu," meaning he possesses the indivisible family. "Mahāpaṇḍita" means he is endowed with great knowledge. Because he is both the three vajras—body, speech, and mind—and supreme, he is the "Supreme Three Vajras." The "three maṇḍalas" refers to the three maṇḍalas condensed into one, which is suchness (tattva). Because he teaches the dharma of the vajra body, speech, and mind condensed into that very oneness, it says, "Homage to Vajradhātu."
Regarding "Vairocana" and so forth: because he makes [all things] clear and manifest in various ways, he is Vairocana.
That very [nature] is the great purity, because it is the essence of the mirror-like wisdom (ādarśa-jñāna). "Vajra Peace" (vajra-śānta) refers to the complete pacification of all afflictions (kleśa) and the attainment of mastery over the activity of peace. "Great Joy" (mahānanda) refers to the one who possesses the great essence of the bliss of supreme joy; thus, it is an address to him. "Naturally the supreme luminosity" (prakṛti-prabhāsvara-parama) means that which has become the supreme and primary among the wisdoms of omniscience; it is a connection stating that it is both naturally luminous and supreme, and thus an address to him. "Homage to the Teacher Vajra" (vajra-śāstṛ-namaḥ) means: "Homage to the Vajra who teaches the phenomena that are naturally luminous"—this is the address. Regarding "Jewel" (ratna) and so forth: "Jewel" is the vajra of bodhicitta. Because it possesses the perfect welfare of all wandering beings, it is the "King" (rāja), and thus an address to him. Because it is extremely profound, it is "Utterly Profound." "Vajra Space" (vajra-gagana) is the wisdom of equality (samatā-jñāna); by means of that, it is stainless like space. Because it is pure by its own very essence, it is "Naturally Pure." That which is free from the stains of the latencies of the afflictions, karma, and the cognitive obscurations (jñeyāvaraṇa) is called "Unstained." "Homage to the Vajra Body" (vajra-kāya-namaḥ) refers to the Vajra Body. "Vajra Immortal" (vajrāmṛta) is Vajra Amitāyus.
Because he possesses the wealth of the lord of the three realms, he is the Great King. Because he is free from all conceptualizations of subject and object without exception, he is non-conceptual. The Vajra of Space is the wisdom of individual discernment; because he holds that, he is the Holder of the Vajra of Space. "The Perfection of Passion" refers to the complete purity of passion, and he is pleased by that. "Homage to the Vajra Speech" is said because he teaches the Dharma. "Amogha" means possessing the fruit. Because that very [speech] is indivisible, it is the Vajra, and he is addressed as such. Because he has awakened in a manner that is authentic and unerring, he is the Perfect Buddha. Because he has become the very essence of the wisdom of all-accomplishing action, he is the One who Fulfills All Intentions. "Pure" refers to the essence of natural luminosity; because he has truly arisen from that, he is "Arisen from the Nature of Purity." "Homage to Vajrasattva" is said because he has become the very essence of non-dual wisdom. Regarding the phrase "blazing" and so forth: "blazing" means possessing light. The five nectars abide within a maṇḍala of wind and fire blessed by the syllable OṂ. The meaning is this: a lotus vessel rests upon the maṇḍalas of wind and fire, and the five nectars are placed therein. They are blessed by OṂ, ignited, and made to blaze intensely. Then, having clearly recited the three syllables, one should visualize the Lord of Sages entering within.
It is nectar in the form of wisdom itself, because it pacifies the death of the three realms. Having thus contemplated its essential nature, one should visualize one’s own tongue as being the nature of a five-pronged vajra arising from the syllable HŪṂ. One should then satisfy and behold the entire wheel of Victors, without exception, within the moon at its heart by means of those five nectars. These are the meditative absorption of the Supreme King of Maṇḍalas.
Regarding the phrase "by the essence," and so forth: through the immeasurable light rays of the essence, emanated Munis completely and definitively dispel ignorance. Having made all beings without exception into perfect Buddhas, they cause them to enter into one’s own mantra. Having analyzed them through the phrase "the non-conceptual aspects of form and so forth," one should thoroughly meditate upon them as the form of the sublime secret mantra, abiding upon the signs located on a stainless moon within one’s own heart, endowed with one’s own mental delight. This is how the connection should be made.
"Light rays of the essence" refers to the light rays of the essence of the Wisdom Being (jñānasattva). Since they are emanated by those immeasurable rays and are also the Lords of Munis, the connection is made as "the Munis emanated by the immeasurable light rays of the essence." By those who have become the agents, "having completely and definitively dispelled ignorance"—that is, having definitively dispelled and abandoned ignorance, which is the lack of realization, in relation to all things—this is what is meant. Having thus made all beings without exception into perfect Buddhas, [the text continues].
"One should cause one's own secret mantra to enter within" means [to enter] within the essence-mantra at the heart of the wisdom-being (jñānasattva). "Form and so forth" refers to the aggregate of form and the others. Because the nature of the aspects is free from and abandoned of the characteristics of the imputed (parikalpita) and the dependent (paratantra), and because they are seen and appear by way of the characteristic of direct perception (pratyakṣa), for that reason the grasper does not exist as a consciousness such as direct perception and so forth, nor do the objects of apprehension characterized by form and so forth exist in the slightest. Furthermore, form and so forth will not be perceived even by valid cognition characterized by inference (anumāna), because they are not seen through the characteristics of identity or causality known as "relation," and because inference is preceded by direct perception. Moreover, since inference is so called because it functions later after one has apprehended the property of the subject (pakṣadharma) and recalled the relation between the probandum and the probans, [inference is not applicable here]. No distinction whatsoever is seen in the consciousness of pleasure and so forth that would cause it to fully apprehend those forms and so forth; for that reason, because they are known and perceived simultaneously at the same time, these consciousnesses of pleasure and so forth do not exist as apprehenders, nor do they become apprehenders, just like form and so forth.
Alternatively, the mind is devoid of the aspects of form and so forth. It is directly perceived—that is, seen and known by the direct perception of self-reflexive awareness—as being devoid of and lacking the characteristics of an apprehended object that possesses the aspects of form and so forth. That [mind] is not the apprehender. Because it is devoid of the aspects of form and so forth, it is not an apprehender; since there is no object to be apprehended, there is also no apprehender. Because the mind is devoid of the aspects of form and so forth, the apprehended objects themselves do not exist at all, because form and so forth are not apprehended. The use of the word "also" indicates that the consciousness which is the apprehender does not exist in the slightest either. Therefore, the mind is definitively liberated from both apprehended object and apprehending subject.
Regarding the phrase, "Nor is it seen through any other relation," it means that it is not seen or observed through relations such as identity and so forth. First of all, it is not tenable to understand the relationship between consciousness and the object of knowledge as being characterized by identity, because the Sautrāntikas and Vaibhāṣikas assert that the object of knowledge exists separately from consciousness. Nor is the relation characterized by "arising from that," because consciousness arises clearly even in dreams and the like without an object of knowledge. Although consciousness arises from the determination of objects and so forth, this should be viewed as occurring solely through the power of the immediately preceding condition, and not from the nature of an external object of knowledge.
Alternatively, the determination of the object and so forth is established as being similar to a dream and the like. Regarding the statement, "Because that pleasure and so forth are fully grasped, no activity whatsoever is seen to exist," this means that when the activity of the cognition of pleasure and so forth—which is characterized by the individual discernment of the apprehended—is fully grasped, that is, at the time of grasping form and so forth, no activity whatsoever is seen or known to exist.
Regarding the statement, "Because they are known simultaneously, like form and so forth, these do not exist as an apprehender," this means that when they are known and perceived simultaneously at the same time, just as form and so forth do not become the apprehender of another and are not the act of grasping, so too, when the cognition of pleasure and so forth is known and realized at the same time as form and so forth, it does not become an apprehender like form and so forth, nor does it exist as an apprehender. This is because simultaneous perceptions, like the right and left horns of an animal, do not possess the relationship of the benefited and the benefactor.
Regarding the statement, "The apprehended objects also do not exist at all," this was explained in order to elaborate upon the non-existence of the apprehended as previously described. Now, in order to refute [the opponent's] conduct and so forth, it is said, "Those things such as white that are seen," and so on. This refers to the seeing of white forms and so forth.
"That which was seen in a former time is not seen at other times." This means that the white color and so forth, which were previously perceived, are not seen or known at a later time. If one asks why they are not seen, it is stated: "Because these two are always mutually contradictory." This is because the previous perception and the later perception are mutually contradictory; therefore, the former entity does not exist at the later time. This is according to the principle: "If the nature of the former cognition and the object of cognition were to follow [the latter], then the former cognition would become the latter, and likewise the latter would become the former." "It is similar to pleasure and so forth" means that, just like pleasure and suffering, the two are mutually contradictory. "Always" is understood to mean that they are contradictory at all times and not just occasionally. Therefore, it is established that the former and later natures of entities are not one and the same. By this, the oneness of a continuous stream is definitively refuted. Now, in order to refute the oneness of a logically perceived [entity], it is explained: Here, the Naiyāyikas and others claim that this very nature of a whole, which is a single substance produced by atoms in a sequence starting from two atoms and so forth, does not transcend being non-momentary and unitary.
To demonstrate that these [positions] are even more sinful than the sinful, it is said: "Because of the appearance of distinctions such as beginning, end, and so forth," and so on. These things, such as form and the rest, are not inherently one. Why is that? It is said: "Because of the appearance of distinctions such as beginning, end, and so forth." By the word "beginning," the upper part of a pillar and so forth is to be understood. By the word "end," the lower part is to be understood. Furthermore, by the word "and so forth," the middle part is to be understood. "Distinctions" refers to the parts themselves. This is what is being shown: since a single pillar and so forth are perceived to have distinct natures through the distinctions of the parts of the beginning, middle, and end, how can you, by asserting oneness, deceive yourselves as you do? Although there are no other means of valid cognition here, it is nonetheless direct perception itself. To show this, it is said: "Because of the appearance," meaning that it is perceived in that way by direct perception itself. Regarding this, it is said: "Even in a single [object] such as white and so forth, cognitions perceive it as exclusively manifold through the divisions of beginning, middle, and end." Alternatively: "Because of the appearance of distinctions such as beginning, end, and so forth, these things such as form are not one." This means that form and so forth, which belong to the coarse category, are not of a single nature. Why is that? It is said: "Because of the appearance of distinctions such as beginning, end, and so forth."
Regarding the statement "oneness" in terms of knowing the distinctions of beginning, end, middle, east, and so forth: if "oneness" refers to the absence of distinctions, then because distinctions such as beginning and end do exist, this is not oneness. Since oneness and multiplicity are mutually exclusive, how could it be appropriate to compare them as being one? Therefore, a composite whole such as form is not established as a single entity. If it is not a single composite, then because it is merely an aggregation of atoms, it must be multiple in nature. To refute that as well, it is said: "Nor is it a multiple form; it is the same as that." Why is that? It is said: "Because even atoms are not seen." This means that not even the essence of a single atom is seen or known. Atoms do not appear in their own essence because partless atoms do not appear in that way; thus, the phrase "nor is it a multiple form" negates this. "It is the same as that" means that just as the essence of a composite whole is not established as one because distinctions such as beginning, middle, and end are perceived, likewise the essence of multiple atoms is also not established, as it is refuted by the analysis of directions, such as: "Because six [atoms] would occupy the same space simultaneously," and so forth. Alternatively, "nor is it [one], it is the same as that."
This shows that just as there is no single nature in form and so forth, likewise there is no manifold nature either. Having thus refuted the coarse unity and plurality, in order to refute the subtle unity and plurality, it is said:
"Since even a partless atom
Does not exist as a collection of many infinitesimals,
No form whatsoever, such as the mandala of earth and so forth,
Would exist here as an accumulation."
This is stated because, since atoms are partless, they are not composite wholes; thus, others do not assert that they themselves are manifold. This is because they negate the manifold nature of parts and instead accept that only atoms exist. If atoms were partless, there could be no surrounding of them by a collection of many atoms, and consequently, there would be no distinct classifications of accumulated forms such as the mandala of earth and so forth.
Furthermore, the system of these Proponents of External Objects asserts that through the mutual contact of atoms, a sequence of two atoms and so forth produces many composite wholes, thereby generating the primary substance of the composite. This should be analyzed as follows: when other atoms adhere to a central atom, do they adhere by way of their entire self, or do they adhere by way of parts? In that regard, they do not adhere by way of parts.
This is because that atom is asserted to be partless. If they were to meet in their entirety, the entire world would become a mere atom, and there would be no accumulation of material forms such as the earth maṇḍala. This is because, since all atoms would enter into a single atom, it would follow that the defining characteristic of an accumulation, such as the earth maṇḍala, would be non-existent. Therefore, the position that atoms exist should not be accepted. For that very reason, it is said:
"By six [atoms] meeting simultaneously,
The atom would have six parts.
If the six were in the same location,
The mass would also be a mere atom."
Just as the external object has been refuted as being devoid of both unity and plurality, consciousness should be viewed in the same way. This is because consciousness also possesses the distinction of spatial parts. Therefore, whatever refutations apply to blue and so forth apply without distinction to the intellect as well. Since they are material, the fact that blue and so forth are devoid of unity and plurality is the same for consciousness. Furthermore, when one posits a nature that is conceptually imputed as the opposite of what is not understood, it is posited as possessing spatial parts. Thus, it is as stated: "That which is called 'form' does not exist as form."
Form possesses length, width, and direction, and since these are present in consciousness without distinction, how could it not follow that they are equally existent conventionally? Therefore, it is not the case that this [consciousness] is also a non-entity. Furthermore, as the Blessed One said in the Laṅkāvatāra Sūtra:
"In the absence of an entity, there is no consciousness;
Without a basis, the ālaya does not exist.
These are conceptualized by the taste
Of base dialecticians."
Thus, it is taught that all entities are without intrinsic nature. Moreover, as it is said:
"These entities asserted by ourselves and others,
In reality, because they are devoid
Of a nature of being one or many,
Are without intrinsic nature, like a reflection."
Having thus shown that all entities are non-entities, now, in order to conclude the established meaning, the words "Therefore" and so forth are stated. By the method of reasoning just explained, because they are devoid of a grasper and so on, all moving beings and all non-moving, insentient things without exception are the continuum itself. That entity which is imputed as form and so forth, and which possesses the essence of the aspect of its own continuum, is called:
"The essence of the imputed form and so forth of the continuum."
One’s own continuum itself is also imputed as form and so forth because, even though external objects do not exist, they arise from nothing but one’s own habitual tendencies. Alternatively, that in which the apprehended and the apprehender do not mutually benefit one another is called "autonomous" (svatantra). If one asks, "In that case, how should this presentation of form and so forth be viewed?" the term "imputed nature" (parikalpita-svabhāva) is mentioned. Since this very nature of being imputed exists in this [nature], all these things such as form are of an imputed nature; this is the established tenet (siddhānta). Therefore, in the ultimate sense, it is impossible to establish anything as being distinct from anything else. This is as it has been taught: "All these three realms without exception are like an illusion," and so forth; and as it is taught: "One should strive to purify conceptual constructions." Furthermore, the Śrī-Samvarottara-tantra states: "Because conceptual constructions are completely pure, they are therefore correctly explained as conceptual." Nevertheless, because the very delusion of conceptualizing with attachment to external objects accords with cyclic existence, it is described as "ordinary." For those who desire liberation, one must definitely turn away from that very attachment to the external; it is also the definitive establishment of things in their own respective natures. Since conceptualization established in the mere nature of things itself is a result that is irreproachable, it receives the name "pure."
"Abiding in its own essence alone is the great festival of the intellect," and so forth, as it has been said. Furthermore, all these things depend solely upon conceptual construction and are of its nature; thus, they share the single characteristic of suffering. That which is of the nature of a succession from one moment to the next is the bondage of existence, and the mere reversal of that is nirvāṇa. In such explanations, it is definitively shown that one must strive to turn away from conceptual constructions that look outward. For conceptual construction has no other fault than the attachment to the external; therefore, turning away from it is the cause of all excellence, because it is a superior conceptualization.
If that is so, then since all these presentations of saṃsāra and nirvāṇa are of an imputed nature, they should be applied as examples for the logical reason that establishes non-existence. Such entities are similar to and like the city of the gandharvas. For example, when a river and a mountain are nearby, although there is no external city of the gandharvas, there arises for each person a distinct appearance of white houses, horses, elephants, people, and so forth.
Similarly, although they do not exist as the nature of a grasper and so forth, appearances in the form of a grasper and so forth arise from the latencies of beginningless time. Alternatively, because the so-called "city of gandharvas" is renowned in the world as being of a false nature, that very example is applied here. For example, just as a city of gandharvas appears even though it does not exist, so too are saṃsāra and nirvāṇa to be viewed as equal in that same way; thus it is taught by the example of being like a city of gandharvas. To demonstrate the distinction, it says: "All things, moving and non-moving, without exception," and so forth. "Moving" refers to humans and the like; "non-moving" refers to mountains and the like. The collection of entities that exist together with both the moving and the non-moving is called "all things, moving and non-moving, without exception." Therefore, when these entities, which consist of the internal and external, are definitively analyzed, they are established as not existing in suchness. As it is said: "These various appearances, internal and external, are not determined to exist as anything in reality," and so forth. Furthermore, because they are asserted to be pleasant only when not analyzed, they are the nature of the conventional. As it is said: "Those things which are pleasant when not analyzed, which possess the nature of arising and ceasing, and which are capable of performing a function—this nature is explained as the conventional," and so forth.
Therefore, it is a summary stating that there is no contradiction in the previously explained forms of the deities and so forth abiding as one's own mantra. Furthermore, by teaching the absence of the apprehended object and so forth, one's own mind is inserted into one's own mind; this should be viewed as being like fire being inserted into fire, and so on.
If, according to the manner just explained, the grasper and so forth do not exist and thus all things are indeed without intrinsic nature, then how is it tenable that this cyclic existence exists? And how could liberation from it be tenable? To address this, the text says "self and mine" and so forth. The conceptualization of those two—self and mine—is called "the conceptualization of self and mine." The meaning is: "one is attached to that [self] despite the non-existence of self and so forth." Its "continuum" is its engagement as a stream. "By way of its essence" means that by its very nature it is cyclic existence. "In that" means while abiding in this way, although it is like a city of Gandharvas, one wanders in cyclic existence due to the power of misconceiving things. This continues until: "even though there is no cyclic existence of birth in happy realms and so forth in this or other worlds, it appears that way to the foolish."
Purity, too, should be known and understood as the mere essence of that very continuum of conceptualization of self and mine, which is free from error.
Furthermore, when the mind—which in reality is devoid of the apprehended object and so forth—is superposed with a self and so on, that is saṃsāra. When, however, it is free from the superposition of a self and so on, and its own ultimate nature is realized, then that king of the mind is purified. One should understand that purity is the very reversal of the false conceptualization of "I" and "mine," and that this is what is called "liberation" (nirvāṇa).
Moreover, in this context, it is said: "The entities that appear are peace; the nature of existence is the nature of phenomena (dharmatā)." Thus, there is no distinction whatsoever between that by which one abandons saṃsāra and seeks nirvāṇa through emptiness, for both are emptiness. For this very reason, the master Nāgārjuna stated:
"When reality is not seen, there is the conceit of 'the world' and 'nirvāṇa.'
When reality is seen, there is no conceit of 'the world' or 'nirvāṇa.'
Existence and nirvāṇa—these two do not exist.
The thorough knowledge of existence is what is called 'nirvāṇa.'"
And the Blessed One also said: "Subhūti, the suchness (tathatā) of an ordinary being and the suchness of an omniscient one are one and the same suchness," and so forth. Therefore, although there may be mutual distinctions conventionally, they do not exist in reality (tattva). This is the intended meaning.
Why is it that the nature of phenomena (dharmatā) is without differentiation? It is because of the statement "the apprehended and so forth." For whatever reason, because it is devoid of and non-existent as the intrinsic nature of the apprehended and so forth, it is established at all times—both in the state of peace and throughout all of existence. As the Blessed One said in the Laṅkāvatāra Sūtra: "Whether Tathāgatas appear in the world or do not appear in the world, the nature of phenomena, the expanse of phenomena (dharmadhātu), and the unchanging nature of phenomena have existed from the very beginning."
Regarding the phrase "that which appears there" and so forth: the nature of that which appears as the various moving and non-moving entities is both their own nature and their conceptual construction (parikalpa). Thus, it is the nature of that which appears which is the conceptual construction. Other than that, there are no moving or non-moving things whatsoever. The intention is that there is nothing but that very false conceptualization; there are no other infinite external moving or non-moving entities. For this very reason, the Madhyāntavibhāga states:
"The unreal conceptual construction exists;
In it, the duality does not exist.
Emptiness exists in it,
And in that [emptiness], it also exists."
Therefore, there is no self or any other object of the ego apart from the mind. For that reason, the mind itself is the object of the ego; there is no self or anything else whatsoever.
In order to summarize the fact that there is no distinction between the natures of peace and cyclic existence, the text states, "Whatever nature," and so forth. Whatever is the conventional nature known by the ignorant, that very nature known by the noble ones as the ultimate nature is its own essence. This is because, when the conventional nature is analyzed through the distinctions of reasoning and scripture, it is found to be without intrinsic nature. Therefore, because of that, all things are without distinction through a non-dualizing intellect. All things characterized by the natures of peace and cyclic existence are undifferentiated and empty. The "intellect" refers to realization; because it is the cause [of that realization], there is no distinction or differentiation. Thus, all things characterized by the natures of peace and cyclic existence are without distinction and are of a single essence.
Regarding this, it is said:
"The nature of one thing is the nature of all things;
The nature of all things is the nature of one thing.
Whoever sees the suchness of one thing
Sees the suchness of all things."
For this very reason, the noble Nāgārjuna also said:
"Without depending on the conventional,
The ultimate is not perceived.
The conventional is explained as emptiness,
And emptiness is the conventional."
Likewise, the Aṣṭasāhasrikā Prajñāpāramitā also states:
Kauśika, it is like this: for example, in Jambudvīpa, there are various trees with various branches, various leaves, various flowers, and various excellent fruits that have grown. The shadows of these are without distinction and are not seen as different; they are simply reckoned as "shadow, shadow." In the same way, all phenomena should be viewed as having a single essence in emptiness, just as it has been said: "They have the very essence of emptiness." Because of what was explained in the passage beginning, "Everything is not anything at all," the text says, "even that which has become manifest," and so forth. "That which has become manifest" refers to that which appears individually. Whatever are the objects of the nature of form and so forth to be grasped, and whatever else there may be, the consciousness that is the nature of the grasper is conceptualization. Since the grasper and the grasped—which serve as the locus and support for such a nature of self-awareness—are devoid of and non-existent in terms of their characteristics, their non-existence is non-apprehension. Therefore, although things appear to be distinct and differentiated, when analyzed in that way, they are not apprehended. Then, in the manner just explained, form and so forth are merely appearances; all these external forms and so forth do not exist as anything at all.
Alternatively, the statement that "everything is non-existent" means that because they have become non-existent through separation, and because there is no mutual exclusion, they become of a single nature. Therefore, one should view this as the non-differentiation of the nature of phenomena (dharmatā). As it is said: "Whatever cognition belongs to an ordinary being is by nature in nirvāṇa; that is explained by the term 'Buddha,' just like a Bodhisattva or a Victor." Thus, it is only in relation to suchness (tattva) that the distinction between an ordinary being and the Blessed One is established; in the mental engagement with suchness, there is no differentiation whatsoever. For this very reason, the master Dharmakīrti also said: "Whatever the wise have explained comes from the power of reality; however it is analyzed, in that very way it becomes true."
Now, with the words "faith and so forth," the purity of the maṇḍala is shown. The purity of the power of faith, the purity of the power of diligence, and likewise the purity of the power of mindfulness and the purity of the power of meditative concentration (samādhi) are, respectively, the guardians of the gates. Having visualized the maṇḍala circle together with the gatekeepers such as Yamāntaka and the others, one should meditate on one's own mind in the form of the supreme mantra-tilaka, to be connected with the description "possessing light" that follows below.
"Pure insight appears as the entirety of objects" means that those who have become goddesses, such as Rūpavajrā and the others, are the very nature of the objects. "Signless" means the abandonment of all signs; the joy arising from that is the bliss of supreme joy. That itself is purity, which is the essential nature of the entire assembly of goddesses, Locanā and the rest. "Sentient beings" are the essential nature of the apprehending faculties, such as the eyes. "Meaning" is the essential nature of the objects to be apprehended, such as forms. "Self" is the view of the transitory collection that is coemergent. "Conceptualization" is the essential nature of the thorough conceptualization of subject and object. "Engaging consciousnesses" are the five collections of consciousness, such as the eye-consciousness. Thus, the faculties, meanings, self, conceptualization, and engaging conceptualization—their purity is non-apprehension. Furthermore, by becoming the stainless nature of the mental consciousnesses, such as the mirror-like and the others, they are the nature of all the Buddhas, Vairocana and the rest. "Mirror" refers to the mirror-like wisdom (ādarśa-jñāna). By the word "and so forth," the wisdom of equality, the wisdom of individual discernment, the all-accomplishing wisdom, and the wisdom of the utterly pure expanse of phenomena (dharmadhātu) are included. Since they are both the mental consciousnesses, such as the mirror-like, and are stainless, they are the "mirror-like and so forth, stainless minds." That is their very nature.
That which has also become the wheel of the natural maṇḍala is described by the phrase: "Because the mind is stainless in essence, like a mirror, and so forth." In terms of suchness, its nature is the very essence of all the buddhas, such as Vairocana and the others, according to their respective order. The word "also" is a connective term referring back to what preceded. The purity of objects is the mirror-like wisdom; its purity is Vairocana. The purity of sentient beings is the wisdom of equality; its purity is Ratnasambhava. The purity of the self is the discriminating wisdom; its purity is Amitābha. The purity of conceptualization is the all-accomplishing wisdom; its purity is Amoghasiddhi. The purity of the engaging consciousnesses is the purity of the dharmadhātu; its purity is Akṣobhya. The purity of the element of earth and method is Locanā. The purity of the element of water and aspiration is Māmakī. The purity of the element of fire and power is Pāṇḍaravāsinī. The purity of the element of wind and wisdom is Tārā. The collection of the sense faculties are sentient beings, who have become the grasper. The objects are the six sense-fields, which have become the grasped, such as form and so forth. The conceptualization of a self is the afflicted mind, which views things as "I." Conceptualization is the ālaya-vijñāna, which has become the basis for habitual tendencies.
The engaging consciousnesses are the five, such as the eye and so forth. It is said: "Form is explained as being like foam; feeling is like a bubble on water; perception is like a mirage; formations are like a plantain tree; and consciousness is like an illusion. Thus, the aggregates were taught in every way by the Supreme among Bipeds to the Bodhisattvas."
"Without the method of compassion, one clings to emptiness; thereby, the supreme path will not be found. If one knows how to unite these two as one, one will abide in neither cyclic existence nor nirvana." Because of this explanation, suchness is non-dual wisdom, and that itself is the purity. Through its application, it is the principal of the maṇḍala; the mind abides as the essence of the lord of the maṇḍala, like the wheel of the maṇḍala.
Regarding the phrase "form and so forth," it refers to the aggregates of form and so on. That which is free from and has abandoned the delusion of ignorance is stainless; since it is both stainless and the aggregates and so forth, it is called "the stainless aggregates and so forth." Furthermore, because these also appear as mere illusions and are the very essence of reality, they are so designated. Alternatively, their stainlessness is such that the superimposition of externality is itself a delusion, and that is the stain. Since delusion is the very nature of the stain, one should understand that it is free from the stain of delusion. By the word "and so forth," the sense bases and so on are included.
These, too, are of the nature of non-substantiality. That which is established by them is the state of perfection. Stinginess is the very state of mind that does not give; that which is preceded by that is stinginess and so forth, including immoral conduct, lack of patience, laziness, mental distraction, and corrupted insight. To turn away from these is non-existence. Their purification is the nature of the transformation, which is the perfections—namely, the perfections of generosity and so forth, and the stages such as the Joyous and so on. Thus, these perfections and stages are the virtuous dharmas, and their nature is the nature of turning away from stinginess and the rest. Therefore, without such conceptualization, spontaneously and without effort, that very mind is the cause from which the welfare of oneself and others—known as higher realms and liberation—arises; and because it has become the cause, that mind is like the form of a maṇḍala. Regarding the phrase "gradually," it means that through the sequence of familiarization, it possesses the identity of insight and method; it is the very essence of insight and method. In this regard, the meaning is as follows: it is the depth of being the cause for the arising of one's own welfare, which is the cause for abandoning all afflictions, and because it possesses the identity of insight that is difficult to enter; and because it is the cause for bestowing instructions upon others, it is the cause for the worlds of others.
Because it generates all supramundane excellences, it is vast and thus possesses the nature of skillful means, which is the very essence of compassion. Now, in order to demonstrate the nature of the equality of that elaboration, the text states, "In the ultimate sense," and so forth. In the ultimate sense, by the nature of phenomena (dharmatā), no entity whatsoever is differentiated from others; it does not possess a diverse nature, yet it is not without differentiation, nor is a single nature asserted. Why is this? It is stated: "Because of turning away from grasping at 'other,'" meaning that one turns away from and eliminates the clinging to others as being other. If some "other" on the far side existed, then one could analyze whether it is non-differentiated from or differentiated from the one; however, because of that turning away from grasping at "other," one does not assert anything at all—neither non-differentiation from others nor the absence of differentiation. Why turn away from grasping at "other"? It is stated: "Because it is likewise free from distinctions and so forth." This means it is free from and does not possess a master of differentiation or non-differentiation; it has already been established previously that there are no external objects separate from the mind. Therefore, because one is free from the conceptualizations of differentiation and non-differentiation, and because one turns away from grasping at "other," one does not assert that anything is either non-differentiated or differentiated.
Having thus examined and thoroughly meditated in the manner just explained, one should meditate and contemplate one’s own mind as a radiant, blazing drop (bindu)—the transformation of the sublime essence (hṛdaya)—situated in the center of the sign within the stainless moon maṇḍala of suchness (tattva) at the heart of the wisdom being (jñānasattva) in one’s own heart. Alternatively, one’s own essence is the seed syllable of one’s chosen deity; one should meditate on one’s own mind as the transformation of that into the form of the sublime secret mantra in the form of a drop.
The garland of light rays from that mind in the form of a drop awakens and illuminates the supreme body of the vajra body, speech, and mind, manifesting the ultimate form of Mañjuvajra. Then, from each and every pore, immeasurable and limitless masses of light rays pervade and fill all various realms of beings with all things. That mind, possessing a garland of light from the precious jewel, re-enters and is absorbed back into that very form of the drop. One should then familiarize oneself with the non-dual wisdom form, the non-dual nectar of wisdom, and the vajra body of both speech and body—the sublime insight of the wisdom of selflessness. Since without this one will not become a buddha, one should make the compassionate aspiration: "I shall bring all sentient beings to buddhahood."
When one is embraced by the sublime insight cultivated through the realization of selflessness, that which possesses the nature of causing that wisdom to descend is the "descent of the nectar of wisdom." One should contemplate that by being touched by this, one comes to possess non-dual wisdom. By this much, the yoga of the bindu has been explained.
Alternatively, regarding the phrase "one's own" and so forth: one should meditate on the subtle sign of the deity, which abides upon a moon maṇḍala at the tip of the nose of one's consort, contained within the wheel of the Sage and accompanied by rays of light. Furthermore, because compassion is the cause, one should constantly meditate day and night, correctly grasping one's own sublime insight.
The signs of the stabilization of the subtle yoga are as follows: the first is like a mirage; the second is like smoke; the third is an appearance like the sky; the fourth is like a blazing lamp; and the fifth is a constant appearance like a cloudless sky. Having seen such signs with stability, one should emanate. From the rays of light of the subtle sign, one should emanate the Lords of Sages and various hand-symbols, such as the sword, the vajra, the wheel, and so forth. By this much, the subtle yoga has been explained.
Immediately following that, the recitation is performed. As for how to do so, it is as stated in the passage beginning with "Alternatively, recitation": the mind itself, endowed with one-pointedness, is the nature of all things without exception—the King of one's own mind.
One should ascertain that this very mind of mine is like the wheel of the entire maṇḍala without exception, and that there is nothing existing outside of it. Then, the wise and learned practitioner should contemplate and meditate upon their own mantra, which possesses various lights—that is, is accompanied by various rays of light—residing in the heart of the wisdom-being (jñānasattva), and which, residing in the hearts of their respective retinues and so forth, has the syllable placed in the center.
In order to show how this recitation is to be performed, the text says "life-force" and so forth. Without restraining the life-force and the effort (prāṇāyāma), one should contemplate the various rays of light of the king of secret mantras and emanate the body and so forth; this is how it should be applied.
If one asks how they are to be emanated, it says: "Without strictly restraining the life-force and the effort." This means that without strictly restraining the two—the releasing and the entering of the life-force and effort—one emanates the body and so forth with utter clarity; the meaning is that there is no need for any contraction whatsoever.
If one asks how to do this, it says: "Either gradually or else, the simultaneous emanation should be performed well." "The expanse of space" refers to the realm of space, which is to be completely filled by the Vajra Body and so forth. "By the illumination of the gateway of light" refers to that which has the nature of illuminating by means of that gateway of light; the meaning is that the garlands of light rays are completely agitated.
Then, it should be connected with the phrase, "one should emanate everywhere the array of clouds of various offerings." "As before" means as in the Samādhirājamahāmaṇḍala. "Various" means of many kinds. "Offerings" refers to the goddesses of form and so forth; with their clouds and their arrays, immediately after filling the entire expanse of space with the [deities'] bodies and so forth, one should emanate everywhere and completely offer with all things. Furthermore, light rays are perfectly emanated from the syllable at the heart of the wisdom-being (jñānasattva); by these, the goddesses such as Rūpavajrā residing in the ten directions are summoned and absorbed into one's own body. Having become the essence of bodhicitta, they are emitted through the vajra path and abide within the lotus of the goddess. Then, from the body of one's own goddess, through the gateway of light rays, the goddesses such as Rūpavajrā are emitted, holding their respective colors and hand-symbols. Surrounded by these, one should offer to the Body-Vajra and so forth—this is the meaning. Because they are both completely concealed and embraced, and are also the supreme knowledge (vidyā), they are called "the completely concealed supreme knowledges." Alternatively, they are "supreme" because the knowledges are the very nature of non-dual wisdom (jñāna). With that as the cause, there is great bliss (mahāsukha); its "descending" means becoming oriented toward direct experience, whereby one sees oneself as having come under the power of another.
"The hosts of the Lord of Sages, in their graceful splendor, should finally be dissolved into one's own body." This means that at the conclusion of the recitation, the emanated forms of the Vajra Body and so forth should be dissolved into one's own body while remaining exceedingly beautiful. By this much, the recitation is complete.
Regarding the subtle yoga and the yoga of the drop, there are likewise four branches each. One should view the causal concordant result and so forth as the four great [results], and the Vajra Mind and so forth as the four great causal concordant results and so forth. One's own essence is the seed-syllable of the wisdom-being (jñānasattva). The accomplishment of the meditative absorptions (samādhi) such as the initial yoga is suchness (tattva). The definitive realization of that is meditation. Becoming weary of that is exhaustion. Being discouraged by that is becoming narrow-minded. The "conduct of the mind" refers to whatever engagement of the mind there is; thus it is said: "By the definitive realization of that very essence of one's own, if the mind's conduct becomes discouraged by weariness."
When that occurs, one should be thoroughly exhorted and well awakened by the songs of the assembly of vidyās, such as Locanā and the others, as previously explained. Then, as before, one should present offerings such as the wheel. Now, with the words "the excellent mind" and so forth, the text shows how to satisfy [the deities]. The "excellent mind" is the bodhicitta. Since that itself is water, it is the "water of the excellent mind"; one should visualize its stream flowing and descending into the Vajra Body and so forth.
Regarding the phrase "according to the ritual": one should visualize a moon maṇḍala at a distance of about one span above the crown of the head. One should then contemplate that [the moon] has become the essence of nectar. There, one should summon the nectars residing in the ten directions with the syllable OṂ, unify them, and cause them to descend definitively into the Vajra Body and so forth.
Regarding the phrase "to dispel weariness": this means that if weariness arises, it should be dispelled. If one asks how, it is said: "Having drawn [them] in with the hook of the light of prāṇa and āyāma." The wind that exhales is called prāṇa, and that which draws [it] in is called āyāma. These two, prāṇa and āyāma, are the "prāṇa and āyāma"; their light is the hook. Having drawn [the nectar] in with that hook, one should cause it to descend.
"In that manner," by the method just explained, one should rest for a moment according to the ritual and dispel fatigue. Then, having meditated on the previously explained "accumulation"—one's own mantra endowed with various lights—one should emanate the Vajra Body and so forth, and perform the recitation of the sublime king of secret mantras day and night.
Regarding the phrase "one should act without attachment to the mantra": this means that the mantra to be recited is free from conceptual clinging. The meaning is that one should be free from the clinging that thinks, "This is the mantra to be recited," "This is the recitation," or "I am the reciter." Therefore, the recitation of secret mantras should be performed by one who has thus come to know suchness.
Now, with the words "Praise and..." and so forth, the ritual for requesting the deities to depart is shown. "Praise and offerings and so forth" refers to whatever mantra practitioner has performed the praise, offerings, and so on; it is said of that practitioner who possesses great diligence in requesting the departure of the meditated maṇḍala. One should contemplate that the Vajra Body and so forth are permanent, yet not truly existent as mere conceptual imputations, but are emanations. If one asks how that is, it says: "Having gathered the wheel with Oṃ and so forth." That which begins with the syllable Oṃ is "Oṃ and so forth." The gathering of those very syllables, Oṃ and so forth, refers to the gathering of the Vajra Mind and so forth of the Lord of the Wheel and the maṇḍala deities at their heads, throats, and hearts. This is expressed as: "Having gathered the wheel with Oṃ and so forth, one should make the Body and so forth permanent." The mantra practitioner should contemplate in that way. Thus, seeing the suchness of the form of the maṇḍala wheel and having realized suchness, one is certainly liberated and attains liberation. Then, observing and bringing to mind the realms of sentient beings belonging to the three worlds, one should manifest the gateway of aspiration: "For the benefit of wandering beings, having become Mañjuvajra myself, through the cause of compassion, I shall make all wandering beings without exception into Mañjuvajra." Regarding the words "Having arisen" and so forth, "arisen" means having emerged from meditative concentration.
The "pure being" (viśuddhasattva) is one who has completely abandoned ordinary pride; thus, it should be understood that they must fully accomplish all activities without exception, such as teaching the sublime Dharma. To demonstrate how a yogin becomes a pure being, it is said: "Having brought to mind the pride of one's own deity's form." This means one should maintain the generation of the mind in the form of one's chosen deity. Regarding the phrase "the objects abiding as universal appearances": "universal appearance" refers to the consciousnesses of form and so forth that depend upon the eye and other sense faculties. Their "abiding" is their formal establishment, such as the internal cognition: "This is the consciousness of form." Their "objects" are form and so forth, because they are produced by them. Furthermore, whatever consciousness arises from the sign of form is established as "the consciousness of form." The same should be understood for the consciousnesses of sound and so forth. "The purity of their respective essences" means the complete purity of the nature of the self. In that regard, the purity of form is the Vajra Body; likewise, sound is the Vajra Mind; smell is Ratnasambhava; taste is the Vajra Speech; and touch is the Vajra Samaya. Through these respective purities of essence, one should meditate upon the objects in their proper order. "By the nature of phenomena" (dharmatā) means in the ultimate sense.
The phrase "mutually without distinction" means that they are indivisible from one another. Regarding the expression "like the glorious Vajradhara," all these objects are the very nature of the glorious Vajrasattva, because all these entities are the nature of non-dual wisdom (jñāna). Therefore, one should meditate upon them as being like the glorious Vajradhara. Regarding the phrase "by abandoning distorted conceptualization," distorted conceptualization refers to the aspects of subject and object, as well as the nature of ordinary pride. To be "freed" from that is to have abandoned it. Alternatively, it refers to the mantra practitioner who has abandoned distorted conceptualization; such a person should "complete all activities without exception," which refers to activities such as teaching the sublime Dharma. Regarding the phrase "offering to the entire wheel of the Sage without exception," for such a practitioner, this offering to the entire wheel of the Sage is the supreme and most excellent. By meditating on the wheel of the maṇḍala, the completion of all activities without exception is the universal offering; this should be viewed as the supreme [offering] at all times.
Now, with the words "at the heart" and so forth, the ritual for enjoying food is shown. In this regard, since the yogi should enjoy food with a mind that has abandoned ordinary pride, the phrase "at the time of eating" refers to the occasion of enjoying food; at that time, [one should visualize] upon the moon at the heart.
Regarding the phrase "the principal of the wheel," one should visualize and contemplate the lord of the wheel together with the deities of the maṇḍala by means of their respective mantras—that is, by means of the syllables of their own essence-mantras, such as BHRŪṂ, LAṂ, JAṂ, BAṂ, and so forth, as well as the syllable HŪṂ. One's own food and so forth, having become the very nature of bodhicitta, should be visualized as residing in a lotus vessel situated upon a maṇḍala of wind and fire, appearing everywhere and endowed with light, and then consecrated by the syllable OṂ. One should then recite the three syllables, OṂ and so forth, and contemplate that which is the equality of all phenomena—emptiness—as being purified and the very nature of non-dual wisdom.
If one asks, "Having contemplated one's food in that way, what should be done next?" it is said: "By that, one should completely satisfy all the deities, such as the Vajra Body and so forth." This should be understood to mean that one should also make the tongue into an excellent vajra by placing the syllable HŪṂ upon it. Thus, the explanation of the fire-offering ritual during the occasion of consuming food is because the yogi’s very act of consuming food is the manner of a fire-offering.
Regarding the phrase "the external fire-offering ritual should be applied," the "fire-offering ritual" refers to the performance of the fire-offering ritual in the manner of external fire-offering substances such as ghee and so forth. The mental [offering] is also performed in this same manner by the yogi through the mind. The aggregates, elements, and sense bases themselves are the fuel in the manner of inanimate matter.
If those [offerings] are burned in the fire of the blazing wisdom of primordial wisdom (jñāna), the arising of non-dual wisdom is explained and renowned as the unsurpassed [offering]. By this, the three types of fire offerings are explained: the outer, the mental, and the unsurpassed. In the sequence just described, one should perfectly make offerings to oneself or to others who have become the form of one's own deity, using all desired objects such as forms and so forth. This samaya is unanimously authorized and praised by the Sugatas.
Now, regarding the phrase "in accordance with" and so forth, this teaches how the yogi should perform the activities of the body and so on after arising from meditative concentration. Having thoroughly examined the welfare of beings through the teaching of the sublime Dharma and so forth in accordance with oneself, and having thoroughly examined the offering to all the Sugatas without exception by means of outer offerings such as flowers in accordance with oneself, one should always—meaning continuously—remain well-composed in meditative equipoise and possess the divine pride (devatāhaṃkāra) while performing those various physical activities such as walking and so forth.
Likewise, to demonstrate how there is no engagement in non-virtue for the being who is like the wheel of the maṇḍala, the phrase "of such a kind" and so forth is stated.
It has been taught and proclaimed by all the Perfect Buddhas that whatever physical and verbal actions occur within a mind endowed with such divine pride of one’s own deity are, respectively, the forms of mudrās and mantras. If one asks, "How is it that the physical and verbal actions of this body, which are of the nature of the mind, become the forms of mudrās and mantras?" it is for this reason that the passage beginning with "Because even for a single entity..." is stated. For what reason? Because even for a single entity, many distinct types of actions arise through the accumulation of various conceptualizations by the intellect; therefore, it is explained that whatever action possesses the aspect of being virtuous or non-virtuous arises through the power of the mind. Consequently, the Blessed One has said that the mind is the cause of both the accumulation of merit and the accumulation of sin. Furthermore, the meaning of this is as follows: those non-Buddhists whose intellects are scorched by the fire of ignorance and who thus disparage the Buddha, the Blessed One, will go to hell; whereas those who have completely cleared away the cataracts of ignorance by relying upon the lotus-dust of the feet of a sublime spiritual friend, and whose intellects have become completely pure, will go to the higher realms.
Those who have developed profound faith in the Buddha, the Blessed One, and have meditated upon the path he taught, become vessels for any of the three types of enlightenment, according to their respective fortune and the extent of their cultivation. Therefore, even from a single entity, suffering, happiness, and liberation arise through the distinctions of karma produced by various conceptualizations; thus, they are called "suffering, happiness, and liberation." Many such distinctions of karma arise that produce and accomplish these states. Because they arise in such a manner, the "actions of body and so forth"—meaning the virtuous and non-virtuous modes of action of body, speech, and mind—are said to be "under the power of the mind," meaning they are designated as virtuous or non-virtuous by the power of conceptualization. In the sequence just explained, the mind that has abandoned all stains without exception—that is, the mind in which everything has been cleared away—is "black"; how could it become a non-virtuous action? It could not; this is the meaning. Now, with the words "degeneration of the samaya" and so forth, the text teaches the very ritual for restoring the samaya for one whose samaya has been exhausted through faults such as disparaging the guru. "Samaya" refers to the commitment to not transgress the established system and so forth; it is the formal pledge made in the presence of the guru, thinking, "I shall act in this way." "Degeneration" means having transgressed that.
In this regard, it should be connected as follows: "The practitioner of the glorious Vajrasamaya mantra should receive and maintain the empowerment according to the sequence previously explained." The "glorious Vajrasamaya" is Amoghasiddhi; because this authentic application exists through the sequence of meditating on the initial union and so forth, one is a "yogin of the glorious Vajrasamaya." Furthermore, to demonstrate a specific distinction, it says: "Upon the moon at the heart, one should visualize the variegated vajra according to the essence." This means the moon residing at the heart is the "moon at the heart." The variegated vajra—that is, the crossed vajra—located upon that moon at the heart is the "variegated vajra of the essence." Regarding the phrase "visualize according to [the essence]," one should visualize the variegated vajra upon the moon in the center of the petals of a variegated lotus according to the ritual procedures of the oral instructions received. One should then visualize the syllable khaṃ upon the moon and receive the empowerment through the sequence of being consecrated by the water of wisdom from the vases held in the hands of the hosts of vidyās arising from the light rays of the Supreme Sage, according to the aforementioned sequence.
If one asks, "Having done what?" it says: "Having visualized that beings are pure by nature." "By nature" means that they are pure by their very essence, and one should visualize that all beings without exception are liberated. This is for the purpose of applying this very ritual to the external bathing as well. Thus it says: "In the external ritual of bathing, one should also contemplate this sequence in particular."
The sequence of empowerment should also be considered specifically in relation to the external ablution. Now, with the words "at the intervals" and so forth, the text teaches what the yogi should do following meditative concentration during the intervals. For the time being, first, it is not only the activities preceded by offerings and so forth that are to be performed, but also during the intervals, one should precede with offerings and so forth according to the previous ritual. Having first performed the offerings and then the recitation, one should place the maṇḍala within the heart, as it is said: "Having placed the wheel within the heart." Having done so, the yogi, endowed with both compassion and insight, should go to sleep. At the time of rising from bed, one should also arise, exhorted by the songs of the goddesses such as Locanā as previously explained. Then, as before, the practitioner should recite their own mantra endowed with various lights and perform the recitation and so forth through the ritual of emanating the Vajra Body and the others. Now, with the words "attainment" and so forth, the ritual for achieving the siddhis is shown. "Attainment" refers to achieving buddhahood itself or achieving [worldly] siddhis such as the sword and so forth. "Seeing the signs" means obtaining the marks, such as seeing an adorned maiden in a dream and so forth. Having performed and analyzed the worship of the three suchnesses, characterized by the meditation on the Vajra Body, Speech, and Mind, [one should proceed].
Regarding "one's own mind," by abiding in the maṇḍala of one's own mind as previously explained, one should thoroughly accomplish the desired siddhis; that is, one should achieve the state of a buddha or siddhis such as the sword and so forth. At the time of accomplishing siddhis, if obstacles arise, the words "obstacles" and so forth are mentioned in order to repel them. "The maṇḍala of Amṛtakuṇḍalī" refers to the maṇḍala of Amṛtakuṇḍalī. By performing the empowerment and receiving the empowerment, one will certainly conquer obstacles without effort or the need for exertion. If one asks what that maṇḍala of Amṛtakuṇḍalī is, it is said: "That maṇḍala which resides in the center shall belong to him." This means that in the center of that maṇḍala circle, in its very center, it resides. Because it resides in the center, it is "residing in the center"; the maṇḍala belongs to whichever Blessed One resides in the center. This teaches that one should take the empowerment with Amṛtakuṇḍalī acting as the presiding lord.
If one asks: "Since all these inquiries are for the purpose of investigating liberation from the suffering of existence, how will one be liberated from the suffering of existence by this path?" for that reason, it is said: "Without realizing the stream of ordinary conceptualization," and so forth. "Ordinary conceptualization" refers to the conceptualization of "I" and "mine." "Its stream" refers to its continuous arising.
There is no other suffering of existence apart from that; the meaning is that this very thing is the suffering of existence. "With that" means that which becomes the direct opposite of that suffering of existence. The yogi will come to clearly realize through direct perception that the mind in the form of the maṇḍala circle is its antidote. If one asks how it is clearly realized, it is stated: "Profound and vast," and so forth. That which is of a profound and vast nature is the mind that has the nature of insight and method, such as the maṇḍala circle. Within that, the conceptualizations that are the nature of the suffering of existence do not appear, nor do they manifest individually. Therefore, since the mind in the form of the maṇḍala circle is clearly realized to be the antidote to the entirety of the discordant factors that are the nature of the suffering of existence, that suffering is not merely an external appearance. Why is that? It is stated: "It was previously established that it does not exist." This is because there is no other external object whatsoever distinct from mind-only, as it was previously shown in the passage beginning, "Because it is devoid of the aspects of form and so forth." Regarding the phrase "Whatever," and so forth: whatever entity is in a state of discordance with something else, whether it occurs simultaneously or at one and the same time, is what is meant by being discordant.
The progression of that which has become discordant increases and brings one to the culmination of insight. As it is said: "By the expansion of the training in seeing." This means that by repeatedly attending to and observing that which has become discordant, whatever training has been undertaken expands and reaches its ultimate limit. This becomes the antidote to its own discordant factor and brings about the complete cessation of the suffering of existence, having the nature of supreme certainty. For example, just as the meditation on impurity is the antidote to attachment, the mind in the form of the maṇḍala is discordant with the conceptualizations that constitute the nature of the suffering of existence. Therefore, because it is inherently discordant with the suffering of existence, the mind trained in seeing the form of the maṇḍala wheel expands; and when that mind in the form of the maṇḍala wheel’s progression has increased, it repeatedly ceases its own discordant factor, the suffering of existence.
Now, in order to show how this yogi is distinguished from the yoga of the perfections, the text says "generosity and so forth." That which is both ordinary and its own essence is the "ordinary essence," which is the nature of the appearance of "I" and "mine" and so on. To turn away from that is "reversal." "Unchanging" means indivisible.
Even though generosity and the other perfections are endowed with selflessness, they do not turn away from their ordinary nature; this is the extent of the argument. Why is that? It is because the text says "for which reason" and so forth. For although the ordinary nature exists here, even if it is endowed with selflessness, it does not become discordant with generosity and the rest. Therefore, it does not turn away. This is what is being shown: if generosity and the rest were seen to be concordant with the ordinary nature, then they would cause one to turn away from their own discordant ordinary nature. But when they are not so seen, how could they cause such a turning away? This mind in the form of the maṇḍala circle is seen to be discordant with the suffering of existence; therefore, it causes one to turn away. Thus, when one realizes and understands that this very mind in the form of the maṇḍala circle is the cause of liberation from the suffering of existence according to the manner just explained, one should apply the phrase: "Who would not certainly meditate on the glorious Samantabhadra?" If one asks what the distinction is, the text says: "Accomplished in an instant through inconceivable wisdom." Because one generates oneself as the non-dual wisdom of inconceivable wisdom, it is "in an instant"; that is, it is accomplished and generated under the influence of wisdom characterized by non-duality in brief.
This means that the very cause for the welfare of sentient beings can be fully accomplished in this very life. Because he is both glorious and Samantabhadra, he is the Glorious Samantabhadra; he is the Blessed One, Vajrasattva, whose nature is non-dual wisdom. Furthermore, in his own essence, the Blessed One is the nature of the suchness of all phenomena without exception, and is thus the very essence of all phenomena. Therefore: "Who, possessing compassion, would not certainly meditate?" This means that those who rely on the desire to dispel the suffering of others seek the stages of the path as explained; why would they not certainly meditate on such a Blessed One? Otherwise, it is something that everyone should indeed meditate upon. Now, in order for the master himself to abandon pride, he says "stainless" and so forth. Because it is both stainless and intellect, it is "stainless intellect." That itself is the "light ray," which dispels all darkness characterized by ignorance for those who have attained mastery over authentic wisdom. This is what is meant by: "By the light rays of stainless intellect, all darkness is completely dispelled." Through their blessings, others also come to see the maṇḍala circle; thus, these [teachings] were revealed and composed by them.
This ritual for meditating on the Blessed One through the pith instructions of the glorious Guhyasamāja is sufficient. The meaning is: "Who has the opportunity to be like me? There is none at all." In those places where it is applied as "shown by one like me," it should be explained as follows: the Blessed Buddhas, who possess the light rays of stainless intelligence, are sufficient to manifest the complete clearing away of all darkness. Where, then, is there any opportunity for one like me to exert effort in explaining? There is none.
Nevertheless, if one asks why this was done: it is because, by grasping and receiving even a slight portion of what was taught in the treatises of the sublime gurus, it is renowned that even a small amount loosens the bonds of saṃsāra and becomes an antidote. For that reason, I have exerted great effort in composing this sādhana, and it should be understood that this was not done out of the pride of thinking one knows.
Now, with the words "In that way" and so forth, the dedication of the roots of virtue is shown. By whatever stainless virtue has arisen from the excellent arrangement just explained, may all beings always have the maṇḍala circle in their minds, together with the protector of the Buddha’s wisdom; that is, may they possess the wisdom of exhaustion and non-arising, and may their minds be inclined toward and flow into that form of the maṇḍala circle, so that beings may always meditate upon it.
The Commentary on the Sādhana of the Glorious Samantabhadra, composed by the great learned master Thagana, is hereby complete. It was translated, edited, and finalized by the Indian preceptor Ācārya Śraddhākaravarman and the chief editor and translator, the 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.