Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical and philosophical exegesis of the ritual procedures associated with the Guhyasamāja maṇḍala. The text functions as a guide for the practitioner and the ācārya, moving from the definition of key terminology—such as the meaning of Guhyasamāja as the gathering of the body, speech, and mind of the buddhas—to the precise physical and mental requirements for ritual execution. It argues that the mental ritual is the primary practice, asserting that the correct application of meditative concentration and the abandonment of afflictive obscurations are essential for liberation. The work commits the reader to a rigorous path of training that integrates logical reasoning, pith instructions, and specific ritual actions, such as the construction of the maṇḍala and the administration of empowerments. By framing the maṇḍala as the truth of the path, the text positions the ritual not merely as a ceremony but as a direct antidote to the suffering of cyclic existence, potentially bypassing the need for eons of accumulation.
Provenance
About this text
A commentary on the ritual of the maṇḍala of the Glorious Guhyasamāja, the Śrīguhyasamājamaṇḍalavidhiṭīkā belongs to the classical Tibetan tradition. The work is attributed to the Indian author Ratnākaraśānti. It was translated into Tibetan by Vīryabhadra and the great translator monk Rin chen bzang po, and is preserved in the Tengyur (vol. ནི) within the collection of the Guhyasamāja and Related Tantras. The text provides a technical and philosophical exegesis of ritual procedures, arguing that the mental ritual is the primary practice. It asserts that the abandonment of afflictive and cognitive obscurations—which act as obstacles to liberation—and the correct application of meditative concentration are essential for the practitioner. By framing the maṇḍala as the truth of the path, the work integrates logical reasoning and pith instructions with specific ritual actions, such as the construction of the maṇḍala and the administration of empowerments. A scholar or serious reader consults this 143-page treatise today to understand the precise physical and mental requirements for ritual execution and the theoretical framework that positions the mental ritual as the core of the practice.
Sanskrit title
Śrīguhyasamājamaṇḍalavidhiṭīkā
Indian author
Ratnākaraśānti
Tibetan translators
Vīryabhadra, sgra bsgyur gyi lo tsa ba chen po dge slong rin chen bzang po
Cite thisAnuvāda, “A Commentary on the “Maṇḍala Ritual for the Glorious Guhyasamāja”” (Toh 1871), machine draft, 2026.https://naxiai.com/tibetan/works/toh1871
Summary & commentary
Significance
The work is significant for its integration of ritual precision with high-level Buddhist philosophy, specifically the application of the Four Noble Truths to tantric practice. For the modern reader, it illustrates the complex intersection of somatic ritual, visualization, and cognitive psychology in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-12
Introduction and Definitions
Establishes the purpose of the text, defines the term Guhyasamāja, and discusses the nature of afflictive obscurations and the qualifications of the practitioner.
17-132
Ritual Preparation and Execution
Covers the dedication of merit, the visualization of seed syllables and deities, physical preparations for the maṇḍala site, and the procedures for empowerment and offerings.
148-192
Meditative Practice and Philosophical Framework
Analyzes the role of samādhi, the nature of purified wisdom, the primacy of the mental ritual, and the application of the Four Noble Truths to the tantric path.
Themes
The Primacy of Mental Ritual (186-187)
Afflictive Obscurations and Liberation (3-4)
Ritual Symbolism and Visualization (34-66)
The Four Noble Truths in Tantra (190)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the “Maṇḍala Ritual for the Glorious Guhyasamāja”·
In the language of India: Śrī-guhyasamāja-maṇḍala-vidhi-ṭīkā. In the language of Tibet: dPal gsang ba 'dus pa'i dkyil 'khor gyi cho ga'i 'grel pa (The Commentary on the Ritual of the Maṇḍala of the Glorious Guhyasamāja). Homage to the Blessed One, the Lord of Speech.
Whatever excellent ritual of the maṇḍala of the glorious Guhyasamāja there is, measuring four hundred and fifty [verses], that I shall now analyze. Here, because one who possesses such a nature—having seen, taught, heard, contemplated, and meditated upon the entire maṇḍala of all the Tathāgatas without exception—has directly realized the capacity to constantly and perfectly fulfill the welfare of all beings in every way, it is generally well known that this serves as a prerequisite for accomplishing a vast amount of one's own and others' welfare.
Therefore, by the very explanation of the subject matter of this maṇḍala from which the glorious Mañjuvajra arises, the purpose of this treatise is to be understood as the attainment of that state, preceded by the accomplishment of a vast amount of welfare; it is not otherwise. The purpose of the expression [the title] must certainly be stated, for otherwise, due to the suspicion that it lacks one, this treatise would not be adopted, becoming like the investigation of a crow's teeth and so forth. Furthermore, those who seek the aforementioned purpose, having been distinguished from other maṇḍala rituals, desire to enter into this very one.
Therefore, the expression and the purpose of this [text] must be stated in such a way that they are understood as being unique and not shared with others. It is not possible for a single verse to express two primary purposes separately, because that would contradict the nature of a single utterance. As it has been said: "A single word is explained as having a single meaning." In this case, one [purpose] is primary and the other is secondary; therefore, the primary one is taught, and thus there is indeed a single meaning. Furthermore, as it has been said: "That which is most closely connected with a word is the meaning of that word." Consequently, because one of the two purposes—either the expression or the expressed—is distinguished, the other is also indicated. Thus, it says: "Completely liberated from the obscurations of the knowable and so forth," and so on. "Obscurations" (sgrib pa) is a term for hindrances and obstacles. Here, by way of metaphorical designation, the word "knowable" (shes bya) refers to the wisdom that takes the knowable as its object, just as, for example, a meditative concentration that takes emptiness as its object is called "emptiness." The word "and so forth" (sogs pa) includes the afflictions. Since they are both "knowable and so forth" and also "obscurations," they are called "the obscurations of the knowable and so forth," which is a term for the afflictive obscurations and the cognitive obscurations. Among those, the afflictive obscurations are attachment, aversion, ignorance, and so forth.
Because they are both afflictions and obscurations, they are called "afflictive obscurations." Like a door-bolt to entering a house, they act as an obstacle to the attainment of liberation. If one asks how they act as an obstacle, it is because when they are present, that [liberation] does not arise. Regarding the "cognitive obscuration," in this context, the "objects of knowledge" are the ten aspects, such as the all-pervading dharmadhātu. The non-afflicted ignorance that acts as an obstacle to the arising of wisdom regarding those objects of knowledge is the cognitive obscuration. By abandoning each of these in successive order, the bodhisattva will gradually attain the ten stages. Thus, for the time being, there are two types of obscurations. Alternatively, in this tantra, there are four types of obscurations: the cognitive obscuration, the afflictive obscuration, the obscuration of meditative absorption, and the karmic obscuration. As it is taught: "Therefore, one brings the objects of knowledge to an end," and likewise, "one brings the afflictions to an end," and likewise, "one brings meditative absorption to an end," and: "When the afflictive and karmic obscurations are purified, all karmas become completely pure. When all karmas are completely pure, the results born of karma are completely pure." These four obscurations will be explained below in the section on the purification of the gatekeepers. Because one is liberated from them without exception, one is "definitively liberated"; that is, because one is definitively liberated from the obscurations of the objects of knowledge and so forth.
"Completely liberated from the obscurations of the knowable and so forth," it is said, because those [obscurations], along with their habitual tendencies, have been abandoned. By that very fact of having definitively abandoned [the obscurations] along with their habitual tendencies, the eleventh ground, the Buddha-ground of Universal Radiance (samantaprabhā), is attained. Since it is both a mirror and wisdom, it is "mirror wisdom" (ādarśajñāna); this is the meaning of the term "mirror-like wisdom." The mention of "wisdom" is for the purpose of distinguishing it from the mirror itself. By the word "and so forth," the wisdom of equality (samatājñāna) and the others are to be understood. "Endowed with" means being perfectly possessed of mirror-like wisdom. Here, the first line explains the Blessed One’s excellence of abandonment, while the second explains his excellence of wisdom. Others have not been mentioned here for fear of making the text too long. "Wheel" (cakra) refers to the maṇḍala. "Supreme" (parama) means being sublime and auspicious. Since it is both secret and the supreme wheel, it is the "supreme secret wheel," which is the supreme wheel of Mañjuśrī. There are no wheels of the noble Mañjuśrī that are not supreme or inauspicious; thus, although the meaning of the term "supreme" implies this, it is shown that the Guhyasamāja maṇḍala is the supreme of all. It is "secret" because it is to be concealed from those who are not suitable vessels, or because it is of the nature of the secret of the [Buddha's] mind. Furthermore, in this tantra, this Blessed One has arisen from the Mind Family.
Alternatively, "secret" refers to that which is of the nature of body, speech, and mind. "Supreme" refers to the sublime ones—the buddhas and bodhisattvas—and since it is their wheel, it is the "supreme secret wheel." This is the meaning of the term Guhyasamāja (Gathering of Secrets). As it is said:
"The three aspects of body, speech, and mind
Are taught as the 'Secret.'
'All Buddhas'
Is explained as the gathering of the assembly."
In this context, all subsequent [sections] primarily teach the maṇḍala to be drawn, in the manner of the tracks of an elephant, because the maṇḍala to be visualized is taught as its very limb. "That shall be explained" indicates that it is to be described.
These [lines] explain the purpose of what is to be expressed. By demonstrating the specific nature of what is to be expressed, the specific purpose of what is to be expressed will be understood, for it has been explained in that way previously. The phrase "for the sake of my own recollection" is a locative of cause; the meaning is: "for the sake of the cause of recollecting myself." This indicates the purpose of the expression. Furthermore, just as it was difficult for others to obtain a thorough understanding of that which I have been taught—having been favored by the special compassion of the presence of the Buddha’s wisdom—likewise, it is difficult for me to obtain a recollection of it from others.
Therefore, by the words "this shall be explained for that very purpose," it is evident that the subject matter itself is to be correctly presented. Consequently, since this is a presentation of the maṇḍala that is the specific feature of that subject matter, it is shown that the purpose of the expression of this maṇḍala ritual is that which is common to other maṇḍala rituals. One should understand that by this very door of recollection, the purpose of the expression is explained as the thorough knowledge of its other specific features; otherwise, the words would be fruitless. By stating the purpose of the expression, the subject matter and so forth are also stated, as they are explained here by way of that very door. When the expression and the purpose are stated, since those two are characterized as means and the result of the means, the connection is also stated by the force of the meaning.
The drawing of the maṇḍala and so forth are the activities to be performed by the practitioner; therefore, in order to show the qualities of the practitioner, the words "the sublime text of the glorious Guhyasamāja" and so forth are mentioned. This should be connected to the phrase "by whom [one] is empowered," referring to that sublime and praised tradition of the glorious Guhyasamāja. If one asks by what sequence one is empowered, the words "by this sequence of the oral instructions on the wheel" are mentioned. The word "by this" refers to what is explained below. "Wheel" refers to the maṇḍala. "Oral instructions" refers to that which has been transmitted from one guru to another. "Sequence" means by this very sequence.
The meaning is that it is not by other stages. If one asks, "How is the empowerment conferred?" it is stated: "By the water first and the permission last." That empowerment in which the water is first and the permission is last is what is meant by "by the water first and the permission last." These two are the specific activities. Empowerment is a ritual bathing; it is the washing away of the external stains of the body. Because the practitioner, possessing the twelve types of rituals such as water and the crown, washes away the stains of the obscurations that have become substantial entities, it is called "empowerment" (abhiṣeka) due to its similarity to that [bathing]. Furthermore, it is of three types: the empowerment of knowledge (vidyā), the empowerment of the master (ācārya), and the supreme empowerment. These are to be applied respectively as five, one, and two. Here, the verse says:
Water, crown, vajra, and lord,
Naming, and what is called the vase,
The secret, and the wisdom-gnosis—
Know these as the three types of empowerment.
And: "Knowledge and master are designated as supreme; the fifth is held to be the vow. The prophecy, permission, and encouragement are the sixth, or alternatively, the eighth."
By these, a single summarized quality is explained, namely: "having correctly obtained the empowerment." In detail, there are twelve. Furthermore, they are as follows: the attainment of the water, and likewise, the others below should be understood in the same way.
Then, from the words "the guru" up to "knows that very yoga," the second quality is explained. The word "then" means that after being empowered as a master, one has received suchness from the guru and has obtained the suchness of the maṇḍala, the suchness of the deity, and the activities of the master. Here, the word "then" excludes the explanation of suchness for those who have not been empowered. The word "guru" also excludes those who are not disciples. As it is said: "To one's own great disciple, who possesses excellent conduct and has been empowered, the Bodhisattvas have fully revealed the teaching." Others say that these two terms, "then" and "guru," share a common basis, referring to the very guru from whom one first receives the water empowerment and finally the empowerment of permission. Thus, following the attainment of suchness, one should connect this to "knowing the secret" and "knowing the suchness of yoga" through the secret and insight empowerments in this secret wheel. In this Guhyasamāja, "knowing the secret" and "knowing the suchness of yoga" refers to the secret and insight empowerments bestowed when the secret maṇḍala is either drawn or meditated upon. If one asks how one knows the secret of those two, it is immediately following those two: "Just as this empowerment is..." [and so forth].
This is because the secret is explained by means of these three verses beginning with those words. If one asks how those two know the suchness of yoga: it is because at that very time, they realize it through direct perception by means of the cognitions of the body in their proper sequence. Furthermore, yoga is the meditative equipoise of insight and method, and its suchness is the ultimate truth. This is the Great Liberation of the Blessed One, the nature of which is the uncontaminated and eternal supreme bliss of all the Tathāgatas; and it is only by those two that this is perfectly revealed, and not at any other time. This sequence is explained below:
"Having bestowed the irreversible empowerment,
One should teach the suchness of the wheel.
Having well taught the suchness of the wheel,
One should teach the suchness of the deity.
The suchness of the maṇḍala and the deity,
And the activities of the master—
Having well explained the secret and the insight,
One should explain the suchness of the empowerment."
Regarding the phrase "knowing the suchness of the intent of the three vehicles": these are the Śrāvaka vehicle, the Pāramitā vehicle, and the Secret Mantra vehicle. The "intent" refers to the intended meaning of the Teacher that is not explicitly known from these [vehicles] alone; because one realizes the suchness of that intent, it is called "knowing the suchness of the intent." Furthermore, regarding those two vehicles, [it is said]:
"If one kills father and mother,
And the two pure Brahmins,
And destroys the king along with his realm..."
"...that person is explained to be completely pure." As it is said, the suchness of the underlying intention here is as follows: the mother is the existence of becoming (bhava); the father is the existence of karma; the king is the contaminated mind; the two brahmins are the view of holding [views] as supreme and the view of holding ethics and observances as supreme; the country is the collection of the sense faculties; and the retinue is the objects.
Furthermore, in the Vehicle of the Perfections (pāramitā-yāna), it is said: "A bodhisattva should take life; should take what is not given," and so on, up to "should come to hold wrong views." The suchness of the underlying intention here is that "life" means the vital breath and the sentient being. To "take life" means to completely extract and deliver that being from falling into cyclic existence (saṃsāra). "Taking what is not given" means that out of compassion, one takes and fully assumes for oneself what has not been given by sentient beings and acts for their benefit. "Wrong view" means seeing all the things possessed by childish ordinary beings as being false.
In the same way, one should understand the suchness of the underlying intentions of the teachings spoken in the two vehicles regarding other topics as well. Similarly, in the Secret Mantra Vehicle (mantra-yāna), it is said: "You should kill living beings," and so forth; this should be understood from the oral instructions of the guru and other sources. Whatever many such underlying suchnesses are taught in this tantra, they are well explained in the eighteenth chapter.
As for the remaining points taught in other tantras and other vehicles, one should understand them as appropriate through the application of logical reasoning or through sublime pith instructions. It is intended that one must come to a definitive certainty regarding the suchness of the underlying intentions. Otherwise, one will either harbor doubts about suchness or come to hold a mistaken view. Here, the Secret Mantra Vehicle is the primary subject, while the mention of the two other vehicles is for the sake of providing examples or for the purpose of increasing one's learning. Knowledge and so forth will be explained below. The three meditative stabilizations are the preliminary application, the supreme king of the maṇḍala, and the supreme king of activities. Common accomplishments are accomplishments such as invisibility and so forth. The other is the supreme accomplishment, which refers to the accomplishment of the Great Seal (mahāmudrā) and so forth. Regarding the phrase "knowing the distinctions of the tantric texts," this refers to the distinctions of this very tantra or of all tantras. The samayas and vows will be explained below. Regarding the phrase "exerting oneself in the yoga of insight," the yoga in which insight is primary is the "yoga of insight"; to exert oneself in that means to train with thorough familiarity. Mantra is well known. Tantra refers to the wheel of repelling and so forth. Skill in the application of these means being proficient in activities such as pacifying and so forth. One endowed with such qualities is worthy of accomplishing the welfare of sentient beings; the welfare of sentient beings is their benefit.
[This refers to] the siddhi of Mahāmudrā, entering the maṇḍala, and so forth—all of these. "Worthy" (arha) means appropriate, which is to say, "qualified." Why is it explained that one is worthy by means of these qualities alone? One might ask: "Do not other qualities arise from other sources, such as: 'Steady, disciplined, and possessed of intelligence; patient, upright, and without guile'?" If one asks why those are not mentioned here, it is because the text says "possessing generosity" and so forth. For even if one possesses qualities such as generosity, if one is not praised by the aforementioned qualities, one is not worthy. Why is that? Because if the previously explained qualities are present, qualities such as generosity will necessarily arise. Therefore, it is stated that one is worthy solely by means of what was explained before. Otherwise, it would follow that one must also practice what is impossible here. It is not intended to explain the presence of generosity and so forth in the manner of Siṃhacandra and others. If one lacks the corresponding generosity and so forth, how could one receive empowerment and the like? By these [qualities], it is explained that one is worthy of performing the drawing of the maṇḍala and so forth. Furthermore, in order to show what the preliminary actions are when drawing the maṇḍala, it says "possessing compassion" and so forth: meditating on compassion for all sentient beings, and possessing the ascetic conduct (vrata) endowed with samaya and vows.
The meaning is as follows: one who possesses the recitation of secret mantra, who possesses faith because of being free from doubt regarding the way of mantra, who understands the profound suchness through the lack of self in all phenomena and through an exceptional devotion to the greatness of the Buddha, and who, by abiding in the manner of his own maṇḍala of Mañjuvajra, has performed the preliminary service (pūrvasevā), should thereafter draw that maṇḍala.
That very preliminary service is explained in detail by the passage beginning with "In a place that is agreeable to the mind" and ending with: "Having performed the recitation as appropriate, having obtained the command from one's own lord and so forth, or through familiarity with the wheel of cessation, one should draw [the maṇḍala] once one's own mind is purified."
"Agreeable to the mind" means pleasant. "Anointing" means smearing. "The doors of liberation" refers to the three doors of liberation: emptiness, signlessness, and wishlessness. Being "well-purified" by these means "perfectly purified," which is the characteristic of the wisdom that is the complete purity of body, speech, and mind, just as it is. In brief, that is the accumulation of wisdom.
Therefore, for that purpose, one should visualize the syllable Māṃ with a blazing garland of light rays upon the moon situated at the heart. Following that, for the sake of the accumulation of merit, one should perform the confession of misdeeds and so forth.
If one asks: why is it said, "having visualized the syllable Māṃ in order to purify the doors of liberation"?
The seed syllable demonstrates the complete purity of the syllables of the three bodies; otherwise, it would not serve as the seed syllable for the mantra deities whose secret mode is the single taste of the three suchnesses. In that regard, the consonant demonstrates emptiness, the vowel syllable demonstrates signlessness, and the bindu demonstrates wishlessness. The etymological method should be understood by following other tantras, other vehicles, and the gateways of dhāraṇī. The three suchnesses of OṂ are demonstrated by A, U, and the bindu. The syllable Ī is demonstrated by the short, long, and visarga. Alternatively, it is by the syllable Ā and the visarga; by being summarized as the nature of insight and method, the single-syllable mantra demonstrates the single activity of being indivisible itself through the mode of the single taste of the three suchnesses. In this king of tantras, the Blessed One himself has taught that the meaning of the seed syllable is the secret mode of the single taste of the three suchnesses through many gateways. Therefore, those who desire virtue should develop supreme devotion toward this in the ultimate sense. For that very reason, although this should not be taught, I have clarified it. Furthermore, if one asks what else should be done, such as the confession of misdeeds, the text says "in the ten directions" and so forth.
One should visualize, through the power of devotion, that one is present before all the Blessed Buddhas who have appeared throughout the three times in the ten directions. Then, with flowers and so forth, one should respectfully make offerings to those very Blessed Buddhas, using the forms of Rūpavajrā and the others arising from the light rays of the essence syllable maṃ. This is the meaning.
Confessing one's own misdeeds to others is the confession of sins. To demonstrate this, the text says "one's own" and so forth. One should connect this to the thought: "I confess to the Blessed One the misdeeds arising from the obstacles of attachment, aversion, and ignorance, which stem from nothing more than my own afflicted, false conceptions of 'I' and 'mine'."
The word "mere" (tsam) indicates that the cause of the sin is small, and the word "one's own" (rang) indicates that it depends upon oneself; thus, it shows that because the sin is weak, it is possible to completely abandon it. Alternatively, the word "mere" is a pervasive term; it should be connected to the thought: "I confess all misdeeds arising from every kind of false conception." In this context, the position that takes it as a pervasive term is the better one. This is as it was explained: "All sins accumulated by every conceptualization without exception." In this position, there is no additional distinction in meaning between the words "one's own" and "done"; "arising from mere conceptualization" is a pervasion of the cause, and "the three times" is a pervasion of time.
Therefore, this constitutes the confession of all misdeeds arising from every cause and occurring at all times. "What has been done" refers to actions that have become causes of suffering—those already committed, those currently being committed, and those yet to be committed. Alternatively, it refers to the confession of the very sins that have been committed. "Of the three times" refers to those of body, speech, and mind. "Three times" means having performed them during the three periods of time.
Regarding the phrase "like a dream within a dream and so forth," the meaning is that just as someone in a dream might display dreams, illusions, mirages, or cities of gandharvas, so too should one confess one's sins. Furthermore, when displaying dreams and so forth within a dream, the person who displays them, the recipient to whom they are displayed, and the very act of displaying—all these are without intrinsic reality because a dream is false. Likewise, the meaning is that one should confess with the superior conviction that the Buddhas, oneself, the misdeeds, and the confession itself are all non-referential.
Rejoicing is the joy preceded by faith in the merit of others. Dedication of merit is the dedication of one's own merit toward enlightenment, thinking, "May the fruit of my merit become like this." To demonstrate these two, the words "Perfectly Awakened" and so forth are stated. "Perfectly Awakened" refers to the Truly and Perfectly Awakened Buddhas.
"Supreme Sons" refers to the Sons of the Victors, which is to say, Bodhisattvas. "The Noble Ones" refers to the Śrāvakas and Pratyekabuddhas. "Others" refers to ordinary beings. "Sublime virtue" means unmixed merit. Having rejoiced in all of these, I shall dedicate them toward perfectly complete enlightenment. The meaning of the word "after" (anumodana) is that, after first rejoicing in those merits, one subsequently dedicates one's own merit. Alternatively, the meaning of the word "after" is "together with," and thus it is to be connected with the word "virtue." Rejoicing is the primary sense; its meaning is this: the phrase "I shall dedicate the merit that arises together with rejoicing" is the intended sense. To request the Buddhas to remain for a long time in order to teach the sublime Dharma for a long duration is "exhortation." To explain this in another way, the words "for the sake of all" and so forth are mentioned: "I shall exhort." If one asks what is being exhorted: it is that the Dharma taught by all the Buddhas may appear to the entire world and become an object of the intellect. If one asks in what manner: it is "sinless," meaning blameless and free from faults; all of their intentions are "desired by all."
It bestows relief for all the mental aspirations for the excellence of both the mundane and the supramundane. To place one's trust in objects that are unreliable is what is meant by "granting relief." If one asks how so, it is because the teaching of all the buddhas is equal to the limits of space; that which abides eternally and without interruption, like space, is what is meant by "equal to the limits of space."
If it is argued that there is no need to request them to remain, nor to exhort them to teach the Dharma, because their dharmakāya is without arising or ceasing, their saṃbhogakāya is without cessation, and their nirmāṇakāya displays birth, enlightenment, the turning of the wheel of Dharma, and parinirvāṇa in various world systems according to the respective eons for as long as space endures—thereby being already established—nevertheless, the exhortation is made for the sake of the appearance of the Teacher. This is because [the appearance] does not occur for those who are not suitable vessels. Furthermore, the nirmāṇakāya itself is what is being requested to appear, because it is of the nature of teaching through the body and because "teaching" is mentioned in a general sense.
Regarding this, the verse is:
The Buddha does not pass into nirvāṇa,
Nor does the Dharma ever set.
Both are not seen due to the faults of the vessel,
Like the moon in water.
To the deluded, the sinful, and those with non-virtuous friends,
The Moon of the Sage does not appear.
"It remains obscured, far from the darkness, like the moon in a vessel of water." Thus it is said. For those beings who are without refuge, there are three refuges: the Buddha, the Dharma, and the Saṅgha. To take these as one's very refuge, making a commitment not to transgress, is what constitutes going for refuge.
Regarding that, going for refuge to the Three is shown by three verses. First, to the Perfect Buddha: he is one who, by abandoning afflicted conceptualization, has purified all conceptual thoughts without exception; who, by abandoning the conceptualization of subject and object, has realized the joy of the nature of individual self-cognition; and who, through teaching the Dharma and other means, bestows the perfect fruit of his own and others' welfare upon sentient beings—to that Perfect Buddha, I go for refuge.
The Dharma is of three types: the scriptural Dharma, the realized Dharma, and the Dharmadhātu. Among these, the scriptural Dharma consists of the nine branches of the excellent speech. The realized Dharma consists of the levels, the perfections, and so forth, as well as the abandonment of the afflictive and cognitive obscurations. If one asks what the Dharmadhātu is, it is suchness, the limit of reality, and the ultimate truth.
The supreme beings are the Buddhas and the Bodhisattvas. Their sublime Dharma is without exception. The "sublime ones" are the Buddhas, Bodhisattvas, Śrāvakas, and Pratyekabuddhas; the "abode" of their excellence is the cause.
The inconceivable is so called because it transcends the domain of conceptual thought. Since it is both the locus of excellence and inconceivable, it is termed the "Inconceivable Locus of Excellence." If one asks what that is, it is the expanse of phenomena (dharmadhātu). If one asks how this is the cause of that excellence, it is because those [excellences] are realized through the path that takes the expanse of phenomena as its object. Therefore, because it is the cause of all phenomena, it is explained as the "expanse of phenomena" (dharmadhātu); the term "expanse" (dhātu) is a synonym for "cause," hence the expanse of phenomena. Furthermore, that is emptiness. If one asks by what it is empty, it is empty of self, of "mine," and of the apprehended and the apprehender. If one asks whose emptiness it is, the meaning is that it is the emptiness of all entities consisting of the collections of consciousness. Moreover, because that expanse of phenomena has infinite divisions, all phenomena distinguished from one another are of a single taste; that is to say, they are of a single taste in emptiness. For that very reason, it is the domain of the non-conceptual supramundane wisdom that views it in such a way, but it is not the domain of the mundane. The consciousness of mundane beings and of immature bodhisattvas is merely an object of aspiration; it is not a direct perception. If one asks what the difference is between suchness and the mode of the perfections (pāramitā), there is no difference in the body of the nature of phenomena (dharmatākāya), but there are many differences in the body of phenomena (dharmakāya). These include the distinctions of the sublime mantra, the signs, the body, and...
These are the modes of yoga, complete movement, and joy. The "assembly" refers to the community of Bodhisattvas. To "turn back" from perfect, complete enlightenment is to regress, which is to fall into the enlightenment of the Śrāvakas. Because that is absent, they are "non-regressive," and for that very reason, they are said to have "attained relief." Furthermore, there are two types: attaining the results such as the "concordant result" and attaining the secret empowerment; both constitute the attainment of non-regressivity itself. The mention of "non-regressive" here is intended to distinguish them from the Śrāvakas and others. Bodhisattvas who practice the gateway of the perfections are included by the mention of the "concordant result" and so forth. Moreover, the fact that they have become suitable vessels for this in this life, due to having trained in and familiarized themselves with virtues in previous births, is their "ripened result" (vipākaphala). Whatever they have performed here that has become powerful is the "dominant result" (adhipatiphala). Their intense craving for those very virtues is the "concordant result" (niṣyandaphala). The further increase of the trainings here is the "result of human effort" (puruṣakāraphala). It is also the result of being free from the stains of their obscurations. As it is said in the Madhyāntavibhāga:
"Becoming a vessel, the ripened result,
By the power of that, strength,
Desire, increase, and purity—
These are the results in their respective order."
This refers to the four results, excluding the dominant result; it does not refer to the great enjoyment and so forth that are counted as results of the same class. To indicate abiding on the path, the term "Lord of Sages" is mentioned; the sons of the Lord of Sages are the bodhisattvas, and the meaning is that one should abide on their path. The word "now" refers to the period immediately following the taking of refuge. If one asks what kind of path it is, it is described as "realizing the conduct without beginning or end." The "conduct" of the bodhisattvas is any practice whatsoever that is the method for the perfect fulfillment of the welfare of oneself and others; in brief, it consists of the ten perfections, the six perfections, or the two accumulations. "Beginning" means the primordial; "end" means the final. Because it is free from these, it is "without beginning or end," meaning cyclic existence is without beginning or end. "Realizing" that means comprehending it; the path by which the conduct of enlightenment is fully perfected through the thorough knowledge of cyclic existence is what is called "realizing the conduct without beginning or end." If that is the path, and the function of the path is to liberate one from bondage, one might ask: what are bondage and liberation? Not teaching suchness regarding all phenomena and teaching what is not suchness is bondage; [and] not teaching suchness regarding all phenomena...
Regarding the two teachings on what is not suchness, the mere characteristic that is the reverse of those is the characteristic of the continuum of the mind with outflows. That which is the transformation of the basis is the liberation of the bodhisattva, because by abandoning all obscurations, one attains the state of acting according to one's will. Others, however, have not attained that and thus remain in a state of bondage. Furthermore, bondage is a state of extreme perversion. As it is said in the Mahāyānasaṃgraha:
"For the childish, reality is obscured,
And the unreal appears everywhere.
When that is removed, for bodhisattvas,
Reality appears in every way.
One should know that the non-existent and the existent
Do not appear and appear, respectively.
That transformation of the basis
Is liberation, because one acts as one desires.
For those who know cyclic existence and nirvāṇa
To be equal, at that time,
Cyclic existence itself becomes nirvāṇa.
It is not to be discarded, nor is it not to be discarded;
Since cyclic existence itself is nirvāṇa,
It is not attained, nor is it not attained;
Because it becomes nirvāṇa."
And as it is also said in the Yuktiṣaṣṭikā:
"Cyclic existence and nirvāṇa—
These two do not exist.
The thorough knowledge of cyclic existence
Is what is called 'nirvāṇa'."
By these verses, the characteristic of the thorough knowledge of existence is explained as the parinirvāṇa of the buddha. Thus, this refutes the systems of others who assert that it has the characteristic of the cessation of the four aggregates.
If one asks, "How should one abide?" it is said: "With the supreme mind that all are the Buddha-nature." This refers to the supreme mind that perceives all things as having the nature of a buddha; that is, through the mind of suchness, one realizes that these very things are one's own nature and that all these phenomena are the Buddha.
If one asks, "In what way are they one's own nature?" it is because external objects do not exist apart from the mind; therefore, sentient beings are characterized by the continuum of the mind, and the continuum of the mind is inseparable from the dharmakāya.
If one asks, "In what way are they the Buddha?" it is because they are the nature of the buddha-dharmas of the buddhas, and because those buddha-dharmas are characterized by the complete purity of the mind, and because all sentient beings are naturally completely pure by way of the dharmatākāya. Furthermore, the dharmatākāya is the primary dharmadhātu on the path of the bodhisattvas, and the dharmadhātu is not divided anywhere, for it is explained as being of a single taste in emptiness. Thus, the phrase "with the supreme mind that all are the Buddha-nature" means that even without the joy derived from the forms of special mantras and mudrās, it is the state of great bliss and great power; this is the meaning of the tantra.
For that very reason, it is said: "Therefore," which means by way of the sequence of the mandalas of the deities and so forth, as explained below.
Here, by mentioning "practicing this path," it is shown to be complete. By mentioning "without beginning or end," it is shown to be concise. The phrase "with the supreme intellect of the Buddha-nature" indicates its nature. Furthermore, in terms of suchness, one meditates on one's own being as having the nature of the utterly pure stages and perfections. By the power of that, through the perfections and so forth of all the Buddhas, one brings the perfections and so forth of oneself to complete perfection in every single moment of mind. Moreover, by making offerings to oneself and others, one makes offerings to all the Buddhas; and since even inferior things become sublime offerings, awakening is easily attained. Thus, this is the nature of the path to awakening. The phrase "therefore" indicates the distinction of attaining awakening very swiftly, as it is said: "By this very yoga, one will swiftly attain Buddhahood itself." "Aspiration" is the desire for an action. A mind accompanied by desire is a "prayer" (aspiration), such as: "O, may I do this!" or "O, may I become like this!" Therefore, the mental activity that desires to attain unsurpassed, perfectly complete awakening in order to exhaust all the sufferings of all sentient beings is the "aspiration for awakening."
That is the generation of the mind, and that itself is bodhicitta. That itself is also the seed of unsurpassed, perfectly complete awakening, and of the qualities of the buddhas and bodhisattvas. That mind should be generated in this way: "Alas! In order to exhaust all the suffering of all sentient beings, I shall manifest complete awakening in unsurpassed, perfectly complete buddhahood." To explain that very point through other aspects, the term "all obscurations" is mentioned, which is to be connected with the phrase "generates the mind of awakening"; the meaning is that one should direct the mind with the aspiration to attain unsurpassed awakening. Why does one make this aspiration? It is for the sake of "delusion," meaning in order to thoroughly realize the views of all sentient beings who have become deluded and mistaken, and for the purpose of perfecting the wisdom of suchness. Furthermore, it is for the sake of thoroughly realizing all sentient beings who possess mistaken views. The meaning is that if both [oneself and others] come to know suchness, it will become the cause for attaining liberation and the exhaustion of all suffering. How does one aspire for it to be so in every respect? The implication is that one should generate the mind in all its aspects. Furthermore, what is it like? In that regard, when one has trained thoroughly and attained the ultimate purity, the afflictions and—
It completely eliminates all cognitive obscurations and serves as the locus and foundation for the infinite nectar of primordial wisdom (jñāna). In this context, primordial wisdom refers to the mirror-like wisdom and the others. It is "infinite" because its classifications are infinite, and because its objects are infinite or inexhaustible. It is also "nectar" because it shares the same characteristics as nectar. This commonality of characteristics lies in its ability to satisfy by means of being spontaneously present, being irreproachable, and being thoroughly applied to the supreme, inexhaustible bliss.
Bodhicitta is of two types: the conventional and the ultimate. Regarding these, the conventional has already been explained. The ultimate shall now be explained. In that regard, "enlightenment" (bodhi) is the non-conceptual primordial wisdom that arises from the force of aspiration and is free from conceptual proliferation. Furthermore, it takes the selflessness of all phenomena as its object, because it directly realizes that which is the inexpressibility of phenomena and their emptiness of subject and object. It is also "signless" (animitta), because it is free from the apprehension of any signs of conceptual proliferation.
As it is said in the Mahāyānasaṃgraha:
"Bodhisattvas know the object of non-conceptualization:
The inexpressibility of phenomena,
And the suchness of selflessness.
Bodhisattvas know the aspect of non-conceptuality:
That which is signless with respect to that very object of knowledge."
It is just as it has been explained there.
This bodhicitta is also merely conventional as long as one is merely inclined toward emptiness but does not realize it directly; however, it should be understood as ultimate when it is realized directly. As the master Buddhajñānapāda has also said:
"Because it is devoid of intrinsic nature, it is empty;
Likewise, because it is devoid of causes, it is signless;
Because it is devoid of conceptualizations, it is the entity
That is definitively liberated from all aspirations."
The purpose of this is as follows: this tantra teaches the three suchnesses of the three doors of liberation, which is the sublime wisdom of the selflessness of all phenomena. As it says in the second chapter:
"The supreme body, speech, and mind,
The secret of all the Tathāgatas,
The unsurpassed bodhicitta—
Blessed One, Essence, please explain it!"
Then the Blessed One, the Lord of the Vajra Body, Speech, and Mind of all the Tathāgatas, knowing the request made by all the Tathāgatas and perceiving with his mind the mental reflections of all the Bodhisattvas, spoke to those Bodhisattvas as follows: "Generate your mind as being like the body, the body as being like the mind, and the mind as being like verbal expression." Then those Bodhisattvas, the great beings, purified the body, speech, and mind of all the Tathāgatas as being like space.
With this utterance, he uttered this inspired speech: "Ema! The body, speech, and mind of Samantabhadra are vajra-like; by way of the unborn, this birth is proclaimed." As it has been said, this generation of bodhicitta is also the generation of the mind of Samantabhadra. Therefore, by mentioning Samantabhadra, and by the nature of that which generates, the Blessed One, the Tathāgata who encompasses all, is Vajrasattva. As it is said in the tenth chapter: "Through this awakening, one will attain the three vajras which are like space; the ocean of bodhisattvas, Vajrasattva, is attained in that very life." With all of this in mind, the words "bodhicitta and so forth" were spoken. Non-attachment to the cause is the non-apprehension of the cause; non-attachment to the result is the non-apprehension of the result. This is because all phenomena are empty of the nature of subject and object, and because they are of the essence of mind-only. They are of the nature of individual self-cognition. That bodhicitta in which all phenomena appear as the very nature of individual self-cognition is the dharma of individual self-cognition, because it is of that essence. Thus, the non-apprehension of result, cause, and essence constitutes the three doors of liberation; to be of one taste therein is the teaching of bodhicitta. If one asks, "How is it that cause and result are not apprehended?"
Because it is impossible for those things to exist as cause and effect by way of an essence that is empty of intrinsic nature, one should stabilize this bodhicitta by means of mantra. Therefore, in order to show the mantra spoken for this purpose, it says: "I, who possess the wisdom of emptiness." That very mantra is expressed as "Oṃ" and so forth. "Oṃ" is the introductory invocation. The nature of all phenomena, which is devoid of cause and effect, is śūnyatā, or emptiness. The wisdom of that is śūnyatājñāna, which means a mind that is of one taste with emptiness, signlessness, and wishlessness. That itself is vajra, because it is indestructible by opposing factors, because it destroys them, and because it is imperishable; thus it is called "Vajra." Furthermore, because it has reached the ultimate of complete purity, it is first svabhāva, meaning that which exists and abides within oneself. The meaning is that the mind, naturally pure by way of the body of suchness, abides in a nature free from adventitious obscurations. For that very reason, because it is naturally pure, its own essence, which is the identity of truth, is ātmaka; whatever is like that is aham, meaning "I." Thus, "I" am the one whose identity is the vajra-nature of the wisdom of emptiness.
Therefore, this bodhicitta is to be visualized as having the specific characteristic of the wisdom of emptiness through the term "emptiness" (śūnyatā), and as the ultimate purity through the term "vajra." Through the term "nature" (svabhāva), it is to be visualized as being without excess even at the time of ultimate purity. Through the two terms "essence" (ātman) and "self" (sva), it is to be visualized as being established by its very nature within that [emptiness]. Just as the dharmadhātu is without beginning or end, so too is bodhicitta; for by focusing upon suchness (tattva), it is primarily of the nature of suchness (tathatā). The meaning of the words in other blessing mantras, such as vajrasvabhāvātmako ’ham, should also be understood in this same way.
In order to protect that unsurpassed enlightenment, one must meditate on the wheel; thus, it is taught: "Alternatively, Hūṃkara," and so forth. "Hūṃkara" refers to Vajrahūṃkara. "Uṣṇīṣa" refers to the Uṣṇīṣavijaya and others. "Vairocana and the rest" refers to any of the six universal monarchs (cakravartins). "Abiding in the wheel of wrathful deities" means abiding in the hub of a ten-spoked yellow wheel, with the ten wrathful deities such as Yamāntaka situated upon the spokes, according to the oral instructions. In order to purify the site, one should visualize a blue, double-pronged vajra arising from the syllable HŪṂ upon a sun mandala at one's own heart.
From the syllable HŪṂ contained within its center, subtle vajras are emanated. These vajras then converge into one, and one should visualize a vajra fence in the ten directions, a vajra net above, and a ground of vajra nature below. In the center of that, the source of phenomena (dharmodaya) is to be meditated upon; to demonstrate this, the text says "Then," and so forth. "The sphere of phenomena" (dharmadhātu) refers to the triangular form of the source of phenomena, which abides as a triangle. "The wheel of directions" refers to the collection of directions. "Light" refers to rays of light.
Regarding the phrase "Within space, below, the lotus and vajra abide": within the interior of space, below, a crossed lotus (viśvavajra) abides, and it is endowed with a vajra. "Abides" means to have attained this; "attained" means to be endowed with it. The phrase "there" should be connected with "one should clearly visualize the celestial mansion in the center of the source of phenomena." The remaining words indicate the specific qualities of the celestial mansion.
Furthermore, from the syllable BHRŪṂ, the wheel arises, and from that, the "knowledge" (vidyā)—the goddess and Vairocana—emanate a host of buddhas that pervade space. "Four-cornered" means it possesses four corners, as it is explained below that it is endowed with four gates and so forth. Regarding "various" and so forth: there are nineteen divine seats consisting of crossed lotuses, well-pressed by twelve moons and seven suns. The directions are adorned and distinguished by the colors of the various parts.
In order to teach the stage of generation of the causal Vajrasattva, the text states "vowels" and so forth. Thus, the very mind that has accumulated virtuous dharmas is visualized as a full moon of wisdom—the "wisdom moon"—seated upon a moon disc in the center. If one asks what it is like: "Endowed with the vowels as the major marks, and the ka-series as the minor signs, possessing rays of light." This means the sixteen vowels; when doubled, they are the seeds of the thirty-two major marks of a great being, and thus they are called "marks." Being perfectly endowed with these means they are generated from them. The "ka-series" consists of thirty-four letters; by adding the four with minor articulation—ḍa, ḍha, da, and dha—along with ya and la, they become forty. When doubled, these are the seeds of the eighty minor signs, and thus they are the "ka-series minor signs." The rays of light that arise from the complete transformation of these are what is meant by "possessing rays of light from the ka-series minor signs." This is the intended meaning, as it appears in the Sādhana of Samantabhadra: "Arising from the parts and the collection of sixteen," which means being endowed with the parts of the sixteen vowels. Furthermore, "Possessing a collection of immeasurable rays of light, one should visualize [it] upon the central seat according to the ritual," also means "possessing rays of light from the ka-series minor signs." Some [interpret] the doubling of the vowels and consonants as follows: ...
Some do not desire the insertion [of the moon]. Others desire that the moon be formed from the vowel letters and the second [disk] from the consonants; still others desire that these two become one. Regarding the phrase "therein," one should meditate on a vajra within the wisdom moon. Furthermore, "the first essence" refers to that which arises from the syllable HŪṂ of the Śrīparamādya. "Having performed the welfare of beings through emanations" means that from the light rays of the syllable HŪṂ residing within that vajra, emanations like the Victors emerge; thus, it refers to the mantra that performs the welfare of all sentient beings, from the generation of the bodhicitta up to the attainment of enlightenment. Immediately following that, one should apply the phrase "endowed with the pride of that very self" and the mantra OṂ VAJRAĀTMAKO ’HAṂ, and then meditate on oneself as Samantabhadra. The remaining words are the specific qualities of the Blessed One. Furthermore, his entire body is the color of crystal; his first face is white like the moon, his right face is blue, and his other face, the left, is red. "Supreme in all aspects" refers to the vastness of the major and minor marks and so forth, and "qualities" refers to the superknowledges and so forth. "Supreme" means being the most excellent of all. The vajra, the red lotus, and the nine-faceted green jewel are the abode—that is, the cause—of the glorious prosperity of beings.
These masses of light rays that pervade the expanse of space are the utterly pure method and insight, which serve as the father and mother of all buddhas and bodhisattvas. From their concordant cause, the common attainments known as Samantabhadra and Vajradhara are obtained. As it is said in the Śrīparamādya and other texts:
"The mother is the Perfection of Wisdom,
The father is skill in means.
For the sake of those to be trained, Vajrasattva
And the [five] families also arise."
And from this very [text]:
"From then on, all sentient beings became Samantabhadra, Samantabhadra."
And:
"The form of the supreme Vajra-holder,
Well-drawn in the center,
Becomes the locus of the maṇḍala,
Arisen from the secrets of body, speech, and mind."
Therefore, wishing to explain the generation stage of the lord of the maṇḍala who emerges from that concordant cause, the purification of the vessel-like world was already performed by the summary of the complete purification of the field. Consequently, the explanation of the purification of the world of sentient beings to be acted upon immediately follows. This begins with the words "Then, passion..." and so forth. "Then" means immediately after that. "Great passion" refers to the delight in the ultimate reality through the supreme union of non-dual method and insight.
The term "vessel" refers to the worlds of those to be trained, who are suitable vessels for manifest enlightenment. "The sound of joy" refers to that very great passion itself; it is so called because the sound arising from it pervades the ten directions in the manner of emanation. "That" refers to those very assemblies of Victors, which are then extracted as the nine types of awareness—the four types of awareness and the five types of objects—and these nine goddesses are to be inserted into their respective awarenesses. The lotus is red with eight petals, situated within a triangle. The "navel" is the pericarp. It is like a stainless pearl fruit, perfectly endowed with its dimensions. "Arising from supreme joy" refers to the moon of primordial wisdom; having emanated a celestial palace, which is a maṇḍala of that nature and the nature of the city of liberation, "here" means in that maṇḍala. The Buddha himself is the supreme spiritual friend, and he is extracted from within the portion of the jewel in the manner of melting. "For the sake of non-retrogression" means for the sake of irreversibility itself. Therefore, having seen the beings who are comforted by the conferral of empowerment, one should extract [the seed] into all sentient beings; this is how it should be connected. "All sentient beings" refers to those beginning with Kṣitigarbha and ending with Vairocana and the others. If one asks what they are like, it says: "Beings arise from the essence of the mind." Here, "mind" is the bodhicitta. "Self" is one's own essence. "Entity" is the attainment.
The empowerment of beings by means of bodhicitta is the attainment of the mode of bodhicitta; it is the attainment of the nature of sentient beings by those beings. "Arising from that" means arising from its complete transformation. If one asks what kind of seed [it is], it is said: "Arising as the essence of the eyes and so forth." This means that they arise from the suchness of those [senses] and from that which reveals suchness. Alternatively, it means arising from the essence of bodhicitta; the meaning is that it is its concordant cause. "Perfectly extracted" means that one should mentally relinquish one's own side, location, and so forth.
Having explained in general, the specific [deities] are stated as the six, such as Kṣitigarbha and the rest. "Arising as the essence" means that the nature of the eyes and so forth is their own essence, and "nature" refers to their state. Furthermore, the meaning is that they are free from all adventitious obscurations. Because they are born from that, they "arise from that"; the term means "having that as their nature."
"Arising as the essence of the outer, inner, and self" means that they arise from the purification of the six [objects], such as the body and the other forms. "Abiding externally" means being external to the six, such as the eyes. "Born from the suchness that is the nature of the phenomena of beings" means that the phenomena of beings are whatever insight there is. Their "nature" is their inherent character.
Its suchness is the mere-ness of those [aggregates]; this is the meaning of the term "the ultimate purity." "Born from that" means its very nature. The essence of the aggregates is the utterly pure suchness. "All phenomena" is said because all are subsumed within the aggregates. Alternatively, it is a general summary stating that all phenomena should be correctly extracted in that manner.
Now, in order to show the generation stage of the lord of the maṇḍala, the words "Oṃ" and so forth are mentioned. "Then" means that immediately after the sentient beings have emerged, the yogin should visualize his own mind in the sky before him as the nature of the three syllables, interspersed with two red syllables Hoḥ. One should meditate on this in the manner of a gandharva approaching, entering through the mouth of the Blessed One and abiding in the lotus of the goddess, in order to purify the minor concordant cause. Thus it should be applied.
Then, one should visualize that blended mind melting through the blazing fire of the passion of insight. Then, just as a vessel of butter is melted, those two bodies are also immediately melted; thus one should contemplate: "The two bodies are melted."
Then, the Blessed One, upon the central moon seat, becomes like the melting of the autumn moon, equal to space. Abiding in the meditative absorption of supreme peace, free from conceptual elaboration and non-conceptual, he remains.
In order to be roused from that meditative absorption, one should visualize the four goddesses, Māmakī and the others, who are like spiritual friends (kalyāṇamitra) in the nature of loving-kindness and so forth, exhorting him with songs. Because they appear like the supreme spiritual friend, they are called "appearing as the supreme friend" (mitrottamābhāsa). Because they are situated in the intermediate directions, the goddesses of the directions are called "directional goddesses" (digdevī). Since they are both appearing as the supreme friend and are directional goddesses, they are so designated. Alternatively, they are so called because the goddesses reside in those directions where the supreme spiritual friends, the Buddhas, appear and are manifest.
The four verses of that very exhortation are stated as "In the realm of sentient beings," and so forth. The ultimate mind that is the purity of the vajra of the mind and so forth is as before; it should be applied as "O Vajra Mind, please protect me!" "In the realm of sentient beings" refers to the causes and conditions of the world of sentient beings (bhājanaloka); the meaning of "realm" (dhātu) here is the meaning of "cause." "Lord of the abode" refers to the dominant condition of the world of the environment (bhājanaloka). If one asks by what he is to be protected: it is that which is joyful, delightful, and of great significance. These are also the forms of Vajrarūpā and the others, which are thus called "great loving-kindness" (mahāmaitrī). "Father of sentient beings" is so called because he gives birth to all noble beings (āryapudgala).
Regarding the phrase "to me," it means: "Please take delight in great love," or "Please sport [in it]." Regarding "supreme kinsman," it refers to Vajrasattva, the kinsman of the supreme Buddhas. "O Protector, if you wish for me to remain alive today," means that if you do not arise, there will be no way to accomplish the welfare of sentient beings, and thus your love for me will be destroyed; such is the meaning. Regarding "O you of the vajra body," and so forth, it should be connected as: "O you of the vajra body, please take delight in me through passion." Here, "passion" refers to affection for those beings who are without refuge. That itself is the "samaya of passion," which is the meaning of "co-emergent great compassion." "The wheel of your command benefits all sentient beings" means that since you are the wheel of Dharma itself, you are so described. The meaning of the word "Buddha" is "awakening" (bodhi). Since that is suchness, it is the "supreme object," because Buddha and awakening are inseparable. As it is said: "The wisdom of the perfection of insight is non-dual; that is the Tathāgata." "Teaching for the benefit of others" means teaching the three vehicles. The remainder should be understood by following the previous [explanations]. Regarding "You," and so forth: O Vajra Speech, you act with compassion for the sake of the welfare of the entire world without exception, and for the sake of that which is irreproachable.
They are constantly and perfectly engaged in acting for the benefit of those worlds, and they possess the conduct of supreme joy, which is the conduct of investigating suchness. Because everything becomes excellent through this, he is Samantabhadra; for the root of all excellence is the Dharma. "Be pleased with me" refers to great joy. The remainder is as before. Regarding the phrase "You are the Vajra of Desire" and so forth: the very nature of the mind that follows after attachment, aversion, and delusion is "desire." Because the Vajra appears in various ways as desire, it is the samaya. Because it is the most sublime among all wisdoms, it is supreme. Alternatively, samaya is perfect realization; because it is the most excellent among those, it is the supreme samaya. Because he acts for the benefit of beings by the manner of going to and coming from all Buddha-fields, great benefit arises from this, and thus he is of great benefit. Because he is the vital essence of the lineage of the Sugatas, he is the supreme lineage. Because he acts with compassion through the single taste of attachment, aversion, and delusion, he is the compassion of equality. Because the three joys are gathered therein, he is the many jewels. Because he possesses those qualities, he is called the treasury of qualities. "Be pleased with me" means: "Be pleased with me through great equanimity." The remainder is as before. The "invokers" are those very verses.
Regarding the word "again": it means that by subsequently and correctly realizing all things to be like an illusion, one's own mantra-meaning becomes the syllable maṃ. Through the complete transformation of the melted [seed-syllable], it takes the form of maṃ, and the meaning is that one should contemplate all beings as being just like an illusion by means of that maṃ.
Regarding the phrase "supreme face" and so forth: one should connect it to the idea that one becomes Mañjuvajra himself, born and arisen from the sword marked with the maṃ sign, which emerged from that very syllable maṃ, one's own seed-syllable. Furthermore, the "supreme face" refers to the central face, which is the color of fine saffron; the right face is blue, and the left is white. His ornaments and attire are like those of a young child. The meaning is that through the joy of insight (prajñā), he is uniquely non-dual, and being most beautiful, all the limbs of his body—which increase supreme bliss—are enchanting. Moreover, he holds the lower lip of the insight that is his own appearance with his [central] face; he holds a sword and an arrow in his two right hands, and he holds a blue utpala lotus and a bow in his two left hands.
The phrase "fulfilling the purpose" means that he is generated in the manner of a Buddha and so forth. Thus, in order to abandon clinging to existence and peace within the purification that realizes the essential nature of the identity of Mañjuvajra, one must individually examine emptiness; therefore, the words "existence" and so forth are mentioned. "Existence" (bhava) is saṃsāra. "Peace" (śānti) is nirvāṇa.
Attachment is the state of intense longing. Furthermore, by being attached to cyclic existence (saṃsāra), existence itself becomes infinite; whereas a bodhisattva who is attached to and intensely delights in peace (śānti) will experience the loss of their spiritual wealth, because they fall into the Lesser Vehicle (hīnayāna). Therefore, by correctly practicing the approach (sevā) through discerning both existence and peace as being like an illusion, the yogi who has brought the branches of approach to completion becomes free from the two types of attachment and becomes the very nature of the expanse of phenomena (dharmadhātu). Since the expanse of phenomena is by nature utterly pure, the meaning is that one will abide in neither cyclic existence nor nirvāṇa.
The mantra for the blessing is stated as "Oṃ" and so forth. The nature of the expanse of phenomena abides as its very essence, because it is free from all adventitious obscurations. That is nirvāṇa, and its identity is "I." Thus, one perceives this "I" as nirvāṇa, and therein one perceives neither arising nor ceasing. By means of these [verses], the minor branch of approach and the minor result concordant with the cause are shown. As it is said: "One should correctly apply the meditative absorption of approach and meditate on supreme enlightenment."
In order to explain the minor branch of accomplishment for pacification and the minor ripened result, the text states "the sublime spiritual friend" and so forth.
Regarding the term "sublime spiritual friend" (kalyāṇamitra): through the transformation of the thoroughly pure natural essence, which is the concordant cause of the nature of all tathāgatas, one attains the body of Mañjuvajra. Thus, the sublime spiritual friend acts as the concordant cause for the yogi’s branch of approach (sevā). Furthermore, through the ripening of that, the six superknowledges (abhijñā) are attained. Therefore, the blessing of the six [senses] such as the eyes is held to be the branch of near-attainment (upāsana). As it is said: "For the supreme accomplishment of near-attainment, one should analyze the vajra sense bases."
If one asks how they are blessed: from their respective seed syllables such as kṣīṃ, one should perfectly fill the eyes and so forth with the forms of Kṣitigarbha, Vajrapāṇi, Ākāśagarbha, Lokeśvara, Sarvanīvaraṇaviṣkambhin, and Samantabhadra. These six are similar in color, face, and hand symbols to the Universal Monarchs (cakravartin), and they possess moon seats and moonlight, wearing precious crowns.
Wishing to explain the minor branch of accomplishment (sādhana) and the minor fruit of human effort (puruṣakāra-phala), the text states "human effort" and so forth. The meaning is that immediately following that, the fruit of human effort should be grasped. If one asks what that human effort is: the text states "phenomena" (dharma) and so forth. The very benefit of beings, as subsumed by the three bodies (kāya), is the meaning of "human effort."
Since that which serves the welfare of beings is the very essence of that [practice], it is the welfare of beings itself; the meaning is that it is capable of perfectly accomplishing the welfare of beings. Therefore, the mere blessing of the three secrets becomes a branch of the practice. Furthermore, it is explained that this is the "exhortation to practice," which is the meditation on the Lord of Mantras. As it has been said: "It is the meditation on the Lord of Mantras."
If one asks, "How does one bless [them]?" the text states "one's own heart" and so forth. One should visualize the secret of the mind, similar to Vajrapāṇi, residing in the center of a vajra arisen from the syllable HŪṂ upon the moon at one's own heart; the secret of speech, similar to Lokeśvara, residing in the center of a lotus arisen from the syllable ĀḤ upon the moon at one's own throat; and the secret of the body, similar to Kṣitigarbha, residing in the center of a wheel arisen from the syllable OṂ upon the moon at the crown of one's head.
From the light rays produced by the gathering of the branches of insight—the seed syllables residing on the moon-marks at the hearts of those [deities] such as the Mind Vajra—there arise light rays similar to those of Rūpavajrā and the others. With these, one perfectly makes offerings to all Buddhas without exception. If one asks, "In what manner?" it is to all those Buddhas who pervade all directions and the three times, and who have perfected the welfare of others, specifically to those perfect Buddhas who reside at the hearts, throats, and crowns [of the practitioners], such as the Mind Vajra and the others.
In order to bless one’s own vajra mind and so forth, one should exhort [the deities] with two verses each and stabilize them by blessing them with each respective mantra. "Glorious" (śrī) refers to the perfection of merit and wisdom; one who possesses these is "glorious" (śrīmān). Because he holds the mind itself as the vajra through its very nature, he is the "Holder of the Vajra Mind." Because he generates and emanates through the suchness of the indivisible and single-taste vajra of body, speech, and mind, it is said: "By meditating on the three indivisible vajras." Blessing (adhiṣṭhāna) means generating an extraordinary capacity; it abides as the specific excellence of that very [suchness]. "Of the vajra mind" refers to one’s own vajra mind. This should be followed accordingly for the meaning of the subsequent verses as well. These verses are taught in the twelfth chapter in connection with the four branches. Therefore, it is appropriate to perform the blessing of the branches of accomplishment by means of these very [verses]. Others, however, desire to perform the blessing by means of the verses taught in the seventh chapter regarding the recollection of body, speech, mind, sentient beings, and so forth; in order to refute that, the "sixteen recollections" are mentioned. The blessing of the mind and so forth constitutes one part of the sixteen recollections.
The Blessed One has taught that when the mind and so forth are purified through the subtle yoga and other practices, the yogi becomes the agent. As it is said in the eighteenth chapter: "From the stable vajra path, one should radiate into the expanse of space. Whatever recollection is meditated upon, if one possesses that, one radiates perfectly."
The phrase "that is" means "therefore" or "moreover." We, the gurus, have not explained the blessing here, because to do so would result in the fault of speaking at an inappropriate time. In order to teach the minor branches of the great accomplishment and the minor branches of the result of empowerment, the text says "illusory" and so forth. The three secrets, which are the remainder of the branches of accomplishment, are without characteristics; because they are without substantiality, they should be viewed as being like an illusion.
If one asks how they should be viewed, it says: "The illusory branch of insight is assembled." This means the assembly of the branches of that insight which has the nature of an illusion. Therefore, it says: "For the sake of the purity of the minor result of empowerment, it is asserted to be the great accomplishment."
That very point is expressed by the words "wisdom" and so forth. One should visualize the wisdom-being Mañjuvajra, similar in form to the deity, in the position above the Mind Vajra residing at the heart. Then, by the light of its essence—meaning by the light rays of the syllable maṃ on the sword situated on the moon at the heart—one perfectly exhorts the Buddhas residing in the ten directions.
The consorts, such as Locanā and the others, who have arisen from the light rays of the Buddha, hold in their two hands precious vases made of the nature of jewels, completely filled with the water of nectar—that is, the melted bodhicitta. By means of these, they perfectly bestow empowerment in a manner that is pure and like Akṣobhya. The Lord, who is the glorious and supreme crown of the family, is the principal figure. Because the water of empowerment has completely transformed, the Lord of his own family, Akṣobhya, resides as the supreme crown upon the precious diadem; thus he is so called. He is the "Principal" because he is empowered as the King of Dharma. For that very reason, he is "Glorious." As it is said: "At the time of the great accomplishment, the body of the Lord Buddha is the great secret of all Vajra-holders and the supreme yoga." The meaning is that by visualizing the body of the Lord of the Family upon the crown of one's own deity's body, which is endowed with the wisdom-being (jñānasattva), one will achieve accomplishment. The intermediate branches, such as the approach (sevā), and the intermediate results, such as the result concordant with the cause, are taught by the half-verse beginning with "In that same way." Just as before, one should visualize the sequence of self-appearance arising from the syllable Māṃ—starting from the moon seat, the wisdom-moon, the Vajra-Paramādya, and Vajrasattva, who enters like a gandharva—and then perform the purification of the eyes and so forth.
The meaning is that the blessing of the body, speech, and mind, as well as the conferral of empowerment, should be performed as previously described. Because this is explained as the great branch of approach and the great result concordant with the cause, the text says "the crown, the navel," and so forth. First, from the crown down to the thighs and the ends of the feet, one should use the "essence," which refers to the seed syllables. Furthermore, the meaning is that one should fill each subtle particle with the five seed syllables, which are the nature of the five families, from among the five parts. Regarding "HŪṂ A, an eight-petaled lotus," this means that from HŪṂ a red lotus is generated, and from A its center is produced with a color like a pearl. "Perfectly purified" should be connected to the phrase "one should please [the deity] by means of that which has been thus perfectly purified." One should also understand that HŪṂ generates the supreme vajra, OṂ emanates the jewel, and between the two jewels, the syllable PHAṬ should be placed. This is as it was said in the seventh chapter: "One should thoroughly meditate on the syllables HŪṂ and OṂ, and also PHAṬ; pervaded by five-colored light rays, one should meditate on the lotus and the vajra." "Insert" means to cause it to enter the mouth. "Supreme mind" refers to bodhicitta. "Abiding at the end of the vajra-lotus" means first at the jewel of the vajra, and subsequently at the jewel of the lotus. "In the wheel of the Victors" means similar to the outer wheel.
Nevertheless, the principal deity is Akṣobhya. His own seed-syllable is the letter maṃ. "Stabilized by the mind" means by means of the mental faculty. "In order to purify the ignorance of wandering beings" means that the wheel is made to resemble his own wisdom. In the specific explanation, the lord of the wheel is Akṣobhya. Furthermore, his body color is like that of an indranīla gem. For that very reason, his first face is blue, the right face is white, and the left face is red. Like the hands of the Paramādya, he is endowed with a vajra, a sword, a jewel, and a lotus; however, his vajra is blue and slightly opened. Since Akṣobhya is explained as being of the nature of the knowledge of exhaustion, that which uproots all aspects of the afflicted side is here "great hatred." That is the meaning. Thus, in order to discipline the world possessed of hatred by means of this very activity, one should correctly invoke him with the mantra vajradhṛk. By way of emanation, one should mentally emit him to fill the world systems of the ten directions like a pod of sesame seeds. Having performed the activity, one should gather him back in the manner of a mass and, having made him into a single Akṣobhya, cause him to enter oneself who has become Mañjuvajra. "By all things" means that one should meditate on him as being contained within method and insight, body, speech, and so forth. The explanation concerning Vairocana is given by the mantra jina-jik and so forth.
With the mantra Jinajik, one should correctly invoke, emanate, and reabsorb [the deity], just as in the case of Akṣobhya. "Similar to the first" means that the body, faces, and body color are similar to those of the Śrīparamādya. Because mirror-like wisdom (ādarśajñāna) is unimpeded regarding all objects of knowledge and does not take on their forms, it is "great delusion" (mahāmoha). To refute the claim that [this deity] is similar to the hands of the Śrīparamādya, the text states "possessing a fine wheel and so forth." The meaning of this is that he holds a wheel in his primary hand, while the remaining hands are similar to those of the Śrīparamādya. This should be understood to apply to the subsequent [deities] as well. "Jewel Lord" (Ratneśa) is Ratnasambhava. Regarding "possessing the diligence of equality": "equality" is the wisdom of equality (samatājñāna); because he engages the worlds through enlightened activity that strives for the sole purpose of equality toward all sentient beings, he is called "possessing the diligence of equality." "Similar to the face of a youth" means that the right face is blue and the left is white. "In the southern direction" means upon the seat in the southern direction. In the hands of Ratnasambhava and the others, there are, in their respective order, a jewel, a lotus, and a sword. In the position where the order is reversed, the symbol is a wheel. Furthermore, since the root of the wisdom of equality and the others is mirror-like wisdom, the symbol of the mirror is established as the general [root]. If one asks, "Is the dharmadhātu not the root of mirror-like wisdom and the others?"—
That is indeed so; for that very reason, the embrace by the two primary hands, which possess the nature of that single sign, is present in all [deities]. The Lord of Speech is Amitābha. The discriminating wisdom (pratyavekṣaṇā-jñāna), which is unimpeded regarding all objects of knowledge, is great passion (mahārāga). Ruby (padmarāga) is a precious gem; that which possesses a sign or hand-emblem similar to it in the first [hand] is described as "the color of ruby, lotus, and so forth." "In the western direction" means upon the seat in the western direction. "Amogheśvara" means Amoghasiddhi. "Great Fierce One" (mahācaṇḍa) is extremely violent envy, which is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). If one asks how that is envy: it is envy because it "goes" (gacchati); that is, because it emanates emanations in all Buddha-fields in order to act for the benefit of sentient beings. "Appearing as lapis lazuli" means having the color of emerald. "In the north" means upon the seat in the northern direction. "All of them" refers to all these Tathāgatas. "Lotus and sun mandala" means upon a sun mandala situated on a variegated lotus. For Vairocana, it was previously explained as a moon mandala. The desire to dispel the suffering of all sentient beings is compassion (karuṇā). The complete dedication of all merit toward great enlightenment is the perfection of skillful means (upāya-pāramitā). Through these two, one exerts effort for the sake of beings. The Body and the Lord is Vairocana. Therefore, the summary is loving-kindness (maitrī).
To always aspire in every birth to be in complete harmony with the conduct of awakening is the perfection of aspiration. These two are called "desires" because they are things to be desired. The lord of the mind is Akṣobhya. The intention of joy that is never separated from bliss is joy. The power of exertion and the power of training that always, in every birth, accord with the conduct of awakening is the perfection of power. Meditative concentration is a stable mind. "Meaning" refers to wealth. "Pure" means being without fault and having a stable result. Because one possesses such an intention, it is called "the pure meaning of the intention," for it is said, "possessing a great treasury." Equanimity is the intention comprised of benefit. The thorough knowledge of all phenomena exactly as they are intended is the perfection of wisdom; these two bring about accomplishment. The "remainder" refers to the remaining items, such as the sword and so forth. "Like one's own self" means being similar to Vairocana, Akṣobhya, the lord of speech, and Amoghasiddhi. "Teaching" means explaining. "Form and so forth" refers to the vajras of form, sound, smell, taste, touch, and the sphere of phenomena. "The mirror and so forth" refers to the mirror, the lute, the perfume conch, the vessel of taste, the various garments, and the source of phenomena, which are the primary hand symbols. "Body and so forth" refers to the body color and—
The other faces and hand-symbols are similar to those of the six Universal Monarchs, such as Vairocana and the rest. Regarding the phrase "by the three realities," it means that one should correctly invoke and recite them with "Oṃ Āḥ Hūṃ." It is taught in the subsequent explanation of the reality of the maṇḍala that these six are, in their respective order, the very essence of the six perfections, such as generosity and the rest. These ten goddesses also have moon seats and jewel crowns, and they embrace their respective consorts. "Destroying epidemics" means destroying general afflictions, because they destroy the māra of the aggregates and the cognitive obscurations. The phrase "abiding in the wrathful posture" is general to all wrathful deities; it means standing with the left leg extended. "Blazing intensely" refers to the fierce gaze. "Destroying craving" means destroying the craving for existence, because this destroys the māra of the afflictions—the afflictions of those with afflictive obscurations—and destroys the view of a self. "Destroying desire" means destroying the craving for nirvāṇa, because they delight in non-abiding nirvāṇa. Because they fill the region of the throat with a fierce "Hūṃ," they are called "fierce and deep-voiced." Regarding the phrase "the deeds are the māras of the gods," it is because they have conquered the karmic obscurations and the māra of the son of the gods. For that very reason, they are the destroyers of the supreme obstructors.
"These" refers to these four wrathful deities raising their eyebrows. Furthermore, because their hair blazes upward, and their beards, eyebrows, and eyes are orange-red, it is said: "Raising the eyebrows, hair blazing upward, beards, eyebrows, and eyes orange-red." "With mouths agape" means their mouths are wide open. Furthermore, their primary hand-symbols are a hammer, a staff, a lotus, and an upward-pointing vajra; the remaining ones are a sword and so forth. Furthermore, they are adorned with wrathful poisonous snakes, and "with limbs joined" means they remain in an embracing posture. All the members of the maṇḍala face toward the central lord. "From all sides" means to their respective places. "By their own nature" means by their respective modes. The light of the essential seed-syllable is the hook, because it performs the function of summoning. By that, the entire mode of the wisdom maṇḍala of Mañjuvajra is gathered and invited. One should visualize this as being like seeing the Buddhas residing in front. Then, the obstructors such as Yamāntaka who have arrived together with them are expelled, and in order to prevent them from entering again, the maṇḍala is protected by those very deities. One should offer the water for the feet, complete with the moon and so forth, and the flowers and so forth, while reciting the mantra of Mañjuvajra. Then, one should visualize the wisdom wheel entering and being absorbed into one's own wheel. This is how the passage should be connected.
Furthermore, how is this so? One should perform the blessing of the eyes, the body, and so forth, by means of Kṣitigarbha and the others, as well as Vajrakāya and the others. Regarding the phrase "as before," one should visualize the jñānasattva between the breasts. Then, by the light rays of the seed syllable of one's own jñānasattva, one should invoke the tathāgatas of the ten directions and imagine that they are conferred empowerment by pouring the water from precious vases, which have emerged from the light rays of their heart-essence mantras.
If one asks what the result of these is, the text states "the concordant result and so forth." This means that they become the great results, such as the concordant and ripened results, and the great branches, such as the service and near-attainment. In this regard, the section beginning with "the light of the sword-essence on the moon of the heart" and ending with "that wheel should be inserted into the wheel" teaches the great branch of service and the great concordant result. The other two pairs [of branches] arise from the blessing of the eyes and so forth of the maṇḍala deities, and from the blessing of the body and so forth, and the conferral of empowerment.
Because the empowerment is fully transformed, it culminates in the blessing by the Universal Monarch (Cakravartin) as a crown. To show which [deity] resides upon whose crown, the text states "the buddhas and so forth." The term "gatekeepers" refers to the guardians of the gates; it should be understood that they confer the empowerment.
Regarding the crown of Akṣobhya, there is Vajrasattva; regarding his crown, there is Akṣobhya—so it is explained. Thus, "having been empowered" means having become empowered in that manner. "Entering" means having entered through one's own mouth and become melted. From that very melting, the light rays whose nature consists of Rūpavajrā and the others, who abide in the pores of the Prajñā, transcend the light of the celestial mansion—here, the remainder is "external forms and so forth." "Becoming the master of the offering and the offering" explains the divine pride. "By all phenomena" means by all entities. "Praise" means causing [them] to perform praise. Regarding "by the body of the perfect Buddha, one's own self," "one's own" refers to the master. "By the body of the self" means by the body of suchness; that which has become the body of the perfect Buddha as one's own self-form is what is meant by that. Furthermore, that which is suchness and mind-only is the general characteristic of all phenomena, and that is the very nature of the maṇḍala lord. Therefore, by the manner of thinking "all is the self," "all is mind-only," "all is Vajradhara," or "all is Mañjuvajra," one is able to see all phenomena in a single instant. For that reason, it is appropriate to state only "by the body of one's own self."
"It is illogical to say, 'One's own self is the perfect Buddha.' If the Buddhas possess specific characteristics, and if those are fivefold, how can they be seen to discern the infinite phenomena? To address this, it is said: 'By the five wisdoms, the mudrās, and the hundred, five, and three families.' This means that all phenomena are mind-only, and sentient beings are characterized by the continuum of mind. Since sentient beings also possess the tathāgatagarbha, the collection of all the tathāgata's qualities consists of the five wisdoms, such as the mirror-like wisdom, which are without beginning or end. Furthermore, because they are naturally pure by virtue of the dharmatākāya, when they are purified of the mere stains of adventitious obscurations and abide in their own essence, they are called the 'five wisdoms' and the 'attainment of the Buddha's enlightenment.' In that way, it was previously called the 'seed.' Therefore, because it serves as the seed of the bodhisattva, it is also explained as the 'family' and the 'lineage.' As for 'mudrā,' through the divisions of mudrās, they are explained as the hundred families, the five families, and the three families. The meaning of this is as follows: although phenomena are infinite, they are nonetheless indicated by a hundred mudrās, five mudrās, or three mudrās. By being sealed with the twenty mudrās, one is able to see the nature of the Buddhas who possess specific characteristics."
If one asks how there are three families: it is because pride and envy are subsumed within the family of passion, which is the nature of insight. If one asks how there are one hundred families: it is because the mudrās of the aggregates, sense bases, and elements are each divided into five types—peaceful, enriching, magnetizing, wrathful, and manifold. If one asks how there are twenty mudrās, the eighteenth chapter states: "The aggregates, sense bases, and elements are to be sealed with mudrās." Furthermore: "To that which is like the bodhicitta, vast and great—the form, feeling, perception, formations, and consciousness; the six sense bases and the six faculties; earth, water, fire, wind, and space—all of these—I pay homage." This is as it has been explained. Also, from the Nidāna: "These mudrās alone are taught," beginning with "The bodhisattva Samayavajra" and continuing until "the Tathāgata Vajrāvināśin." Also, from the seventeenth chapter: "In brief, the five aggregates are renowned as the five Buddhas. The vajra sense bases themselves are the maṇḍala of the bodhisattvas. Earth is explained as Locanā; the water element is Māmakī; the fire element is Pāṇḍaravāsinī; Tārā is renowned as wind. The expanse of space, the very samaya, is remembered as Vajradhara himself. Form, feeling, and so forth, by the mantrin..."
"One should meditate on them as the deities themselves," as it has been explained. Therefore, since all phenomena, however many there may be, are the very divisions of the five families, they constitute the hundred families. Some say that because the word "hundred" is merely an illustration, the five buddhas are all phenomena whose nature consists of various divisions; thus, having brought such a manner to mind, one should say "of those." Alternatively, if it is the case that the lord of the maṇḍala is the one to be praised and the maṇḍala deities are the ones who praise, why is it said, "I praise the wheel of all phenomena"? To that end, it says, "By the body of the perfect buddha, which is one's own self." By mentioning "by the body of the perfect buddha," the primary subject is shown, and thus all the maṇḍala deities are included. "One's own self" refers to the identity of the lord; since this is the body of both the maṇḍala deities and the lord of the maṇḍala, it is so called. Furthermore, the lord of the maṇḍala is the general characteristic of all phenomena, while the maṇḍala deities are the specific characteristics. Therefore, by praising the lord, the maṇḍala deities are also praised, because there is no distinction between them. Since it has become the praise of all the maṇḍala deities, it has become the praise of all phenomena. If it is argued that the praise is only for these [deities] by mentioning the names of Akṣobhya and so forth, and not for the lord of the maṇḍala nor for the maṇḍala deities:
Regarding the phrase "the five wisdoms" and so forth: the very nature of Vajrasattva, which consists of the five wisdoms, becomes the hundred families, the five families, and the three families through the divisions of the mudrās. It is well known that the essence of Vajrasattva is the lord of the maṇḍala. Therefore, because he is the essence of the five families and the essence of Vajradhara, this praise is a praise of the lord of the maṇḍala; it is both his praise and that of the maṇḍala deities, for there is no distinction between them. Thus, there is no inconsistency.
Although the passage beginning with "Akṣobhyavajra" is taught as a supplication in the seventeenth chapter, nevertheless, because it is accompanied by prostrations and because these five are primarily words of praise, it is so. As it is said in the sixth verse: "When one praises the Vajra Enjoyment with these four verses of praise, which are the exhortation of all the Buddhas, one will become just like a Buddha."
In that regard, the specific terms such as "Vairocana" and so forth, along with their respective verses, show that the Lord is the essence of the mirror-like wisdom and the others. By the term "Vajrasattva," it is simultaneously shown that Vajradhara is the essence of the five Buddhas and the nature of the essence of the five wisdoms.
"Akṣobhyavajra" refers to the vajra itself, because it possesses the essence of wisdom. "Great Wisdom" refers to its greatness, because all afflictions have been uprooted from their very foundation. "Vajradhātu" is the cause of the buddhas, because the buddhas are born from the womb of the enlightened mind. Because it is the great wisdom, it is the "Great Sage," for there is no distinction between wisdom and the knower. Since the maṇḍalas of body, speech, and mind are subsumed within the mind, they are the "Three Supreme Maṇḍalas." Since the vajras of body, speech, and mind depend upon the mind, they are the "Three Vajras." "Vajraghoṣa" means "speak the secret." "Homage" means to bow down deeply. Because obscurations have been utterly abandoned, it is called "Great Purity." Because harms have been utterly pacified, it is "Great Bliss." Because it remains for the sake of beings as long as space exists, it is "Great Joy." Furthermore, because it is the naturally established dharmakāya, it is "Naturally Luminous." Because it is the supreme among the supreme Tathāgatas, it is the "Supreme of the Supreme," for the wisdom of equality and the others depend upon the mirror-like wisdom. "Teacher" means "act as the teacher." "Ratnarāja" means "King," because he is a universal monarch.
"Extremely profound" means that he knows all sentient beings, both those who are buddhas and those who are not, to be equal to himself. "Vajra space" means that it has the aspect of being signless and that it is the very essence. "Stainless space" means that, being free from all stains of obscuration, it is like the sky. "Naturally pure" means that stains are not its inherent nature. "Untainted" means that because it is naturally pure, even adventitious stains are unable to harm it. "To the vajra body" means: "Speak the secret of the vajra body." Because he has become the sovereign of all phenomena, he is the "Great King." Because he is inexpressible, he is "non-conceptual." For that very reason, because all signs are of one taste, he is called "Vajra Space Holder," for vajra itself is the Vajra Holder. The analytical investigation of the ultimate suchness of all phenomena is the perfection of passion; he has attained that. "Vajra speech" means: "Speak the secret." Because he has fully realized all aspects, he is the "Perfect Buddha." Since it is both "intention" and "all," "all intentions" or "the intentions of all" is "all intentions"; he has brought that to complete perfection.
Since the wisdom that is the transformation of entities whose nature is naturally and completely pure is itself of that nature, it is said: "It arises from the purity of nature itself." Regarding the phrase "moon and sun," the five [elements] beginning with the moon rest upon a lotus vessel supported by the maṇḍalas of wind and fire. These are consecrated by the syllable OṂ and are joined with a vajra. Through blazing and burning, they become the nectar of wisdom, as clear as crystal, and are visualized as being consecrated by the three syllables after becoming of one taste with the nectar summoned from the ten directions by light rays. With that, one should satisfy the entire maṇḍala contained within the moon at the heart. Furthermore, this is to be done with a tongue possessing the supreme vajra arranged as HŪṂ; such is the meaning. In order to make the mind abide firmly, the "stability of the bindu yoga" is mentioned, beginning with "by the light of the essence." "By the Protector" refers to the Buddhas. "One's own misconceptions" refers to the abandonment of the afflictive and cognitive obscurations. By that much, one is made into the very nature of a Buddha. One should then visualize the essence—the seed syllable—residing on the moon at the center of the sign in the heart of the wisdom-being (jñānasattva), becoming one with the beings who have been made into Buddhas, and then, with the bindu of that, one's own mind becomes non-dual and intensely luminous.
By the garland of light rays from that, the inner and outer appearances of the signs are illuminated, and in that sequence, the wisdom-being (jñānasattva) should be made to appear. Then, the location of the wisdom-being is the sign. Then, the vajra body, speech, and mind together with their locations, and the sign within that location. Having thus returned, one should contemplate that they also remain in their respective locations, with the nectar of wisdom flowing. Following that, having illuminated the entire internal body, the masses of light rays emerging from each and every pore illuminate all wandering beings, and one should completely fulfill the intentions and purposes of those very beings.
Regarding the explanation of other yogas for the purpose of stabilizing the mind, it says "Alternatively," and so forth. The subtle sign is the sword of Mañjuvajra, the size of a grain of rice. Regarding "the wheel of the Sage is one's own knowledge," the phrase "in the center of that" is the remainder. "The stable sign" refers to the signs of a stable mind, such as the forms of a mirage and so forth. "Sign" should be understood as "the sign and..."
If one becomes weary of meditative concentration (dhyāna), one should perform recitation (japa); therefore, it says "body, speech," and so forth. "Mantra" refers to the seed-syllable of the wisdom-being. "Possessing the light rays of the five wisdoms" means emanating as the light rays of the five Buddhas; "should be meditated upon" is the remainder. As it is said: "By the distinction of the five light rays, if one emanates them, enlightenment will be attained."
The body, speech, and mind themselves are the supreme vajras; therefore, those three vajras should be emanated either simultaneously or sequentially. Furthermore, this means that each of the three vajras, or all three together, should be emanated according to their proper order. As it is said: "The emanation of all mantras is proclaimed to be of two distinct types: through the distinctions of the three vajras of the [three] bodies, one should perform emanation and reabsorption." The phrase "one should recite the desired secret mantra" is the remainder [of the verse]. The emanation of that which is stable and abiding is praised in the ritual of recitation. For that reason, the word "vajra" is mentioned: "vajra" refers to the wind maṇḍala; "clarity" refers to the water maṇḍala; "dharma" refers to the fire maṇḍala; and "wheel" refers to the great powerful earth maṇḍala, because the term "that" refers back to the primary subject. These four are the locations belonging to the vajras of body, speech, and mind; the remainder is that one should meditate on them as the external locations of the body, speech, mind, and wisdom-being. "That" refers to having stabilized [the practice] by meditating on the locations of the vajras of body, speech, and mind, and then emanating the previously explained assembly of the three vajras and performing the recitation. The time of reciting the mantra is the emanation, and at the end of the utterance is the reabsorption; therefore, the words "while uttering" and so forth are mentioned.
Thus, having recited the mantra for the purpose of radiating and stabilizing, and having pervaded space by emanating the Vajra Body and so forth, one should emanate the light rays of the seed-syllable of the wisdom-being (jñānasattva), as it is said, "by one's own light." Then, as previously explained, one should offer to the wisdom maṇḍala according to the sequence of offerings. Since it is appropriate to emanate various supreme and excellent offerings—such as the goddesses of the knowledge-aggregate (vidyāgaṇa), including the Vajra Form and others—it is said, "worthy of various supreme offerings."
"From the life-force" (prāṇāt) means obtaining the life-force; the meaning is "together with the exhalation breath." "Knowledge" (vidyā) refers to the offering goddesses. "With charm" means with passion. "Embracing" means embracing from all sides. "The assembly of wisdom Buddhas" refers to those who have become blissful after being emanated and offered; these very beings should be inserted and internalized into their respective seed-syllables or the seed-syllable of the wisdom-being, as it is said, "into one's own."
"At the end" means at the conclusion of the recitation; the meaning is "for as long as a second recitation has not been performed." "With effort" means obtaining effort; the meaning is "together with the inhalation breath." Having recited one, two, or many mantras in accordance with the measure of the mantra, when one exhales slightly for the sake of not becoming weary, that is a single "life-force" (prāṇa). That which is fully gathered by this is the time of recitation and the time of emanation.
If one recites in that manner, the mind will not become distracted. Some say this is to be done specifically when one is weary from meditative concentration (dhyāna). Others say that from the time one recites each individual mantra is the time for emanation, and at its conclusion is the time for withdrawal. Regarding the phrase "the subtle drop" and so forth: just as one should meditate by distinguishing the previous yogas of approach and so on, and by the small, medium, and great results such as the concordant cause, so too should one meditate upon these yogas born and arisen from the three—the drop, the subtle, and the secret. Furthermore, these three yogas are primarily characterized by resolute conviction (adhimukti) rather than by direct vision, because the duration is brief. Therefore, the term "resolute conviction" is used. If one becomes weary, one should rest preceded by an offering; thus, to show that an offering should be made for a while, the words "one's own heart" and so forth are stated. This means that if the mental engagement becomes discouraged or weary through examining the nature of one's own heart—that is, one's own mind—which is the nature of the maṇḍala and so forth, then [the following should be done]. With the four groups of Locanā and the others, through melodious and pleasing songs, one should supplicate and gladden oneself with the words "in the realm of sentient beings" and so forth, and then make offerings to the lord of the maṇḍala and the rest as before. The ritual for satisfying [the deities] is stated by the words "at the crown" and so forth.
Visualize a moon maṇḍala at a distance of about a span above the head. Within that, cool the mantra known as the "moistened Oṃ," and let the stream of water—the bodhicitta known as the "sublime mind"—descend upon the body and so forth, thereby satisfying the body and the rest. Regarding the phrase "according to the ritual": the rays of light from the Oṃ draw [the essence] from the ten directions; having caused it to enter within through the vital winds and exertion, it should pervade the body by circulating through the network of channels.
The explanation of the request to depart is as follows: "In that way," and so forth, means that the mantras of the three suchnesses, which are one's own nature, are condensed and internalized, and then the members of the maṇḍala are requested to depart. "Without attachment" means by means of the superior resolve that all phenomena are without intrinsic existence. Then, for the sake of benefiting all wandering beings without exception, one should manifest aspiration prayers such as the Bhadracaryā.
The explanation of arising from the meditative absorption whose nature is inward-looking is as follows: "From the meditative absorption," and so forth. "The pride of the lord" refers to the pride of Mañjuvajra. "At the time of engagement" refers to the time when the consciousnesses of the eyes and so forth engage their objects. "Objects of the perfect buddhas" refers to the superior resolve that the objects are the very forms of the emanations of the perfect buddhas, such as Vajrarūpā and the rest; one should resolve that through this, one is perfectly making offerings to oneself.
The explanation of the yoga of non-equipoise regarding external activities is as follows:
The passage beginning with "Mañjuśrī" and so forth is stated as follows: "The universal nature of Mañjuśrīvajra" means that all these aforementioned maṇḍalas and the essential nature of the lord of the maṇḍala are of the nature of Mañjuvajra; therefore, they are so called. One should maintain the divine pride of being such, and having become so, the meaning is that all activities should be brought to completion.
Furthermore, in what manner is this so? One should meditate upon and have intense conviction regarding those objects, such as form and so forth, in that same way. How should one meditate? It is called "the object of the essential nature," which is an object characterized by the individual manifestation of wisdom. Likewise, it is also "conformable," and because it possesses that, it is so called. Similarly, "reasonableness" is due to being free from external objects.
Furthermore, in what manner? It is said: "Each abides in its own purity." This means that the purity of their respective characteristics abides exactly as the essential nature of Vairocana and the others. Furthermore, in what manner? It is called "self-awareness," which is the essential nature of whatever dharma is realized by the supreme non-conceptual wisdom, and it abides by way of the general characteristic called "suchness."
How does it abide authentically? It does so by way of the nature of Vajradhara. For that very reason, it is of the nature of Mañjuvajra. It is not merely a conceptual imputation of being permanent and so forth; rather—
One has also abandoned one’s own ordinary conceptualizations; for that very reason, because it is unmixed and stable, it is pure. A "Sattva" is one who has realized suchness and is perfectly endowed with it; this is the meaning of the phrase, "having completely abandoned all fears." Furthermore, it is explained that whatever is done is referred to as "all." If one were to argue: "In that case, if there were no fault even in performing any slight non-virtue, that would be illogical, as it is not tenable for a Bodhisattva to cut off the very head of their own ethical discipline," it is for that reason that the words "examining" and so forth are mentioned. Since completing the activity through the very sequence previously explained is supreme, by generating an exceptional resolve toward oneself as the supreme wheel, one transforms into the infinite supreme form. "Immeasurable" means that each individual aspect is also infinite and immeasurable; "constantly" means that at every single moment, one constantly maintains such an exceptional resolve. Regarding the "supreme yogi," the intention is: since the offering of one who possesses constant and stable resolve is a supreme and infinite virtue, how could there be even a trace of the stain of non-virtue in it? If one then asks: "Since that is so, is it appropriate to act as one pleases according to this method of transforming even non-virtue into virtue through intention?" It is not so; it is not the case for one who does not thoroughly understand the actual meaning.
Furthermore, in this context, whatever is non-virtuous or indeterminate may be rendered suitable through reasoning; for even if it is occasionally impossible or non-virtuous, this yoga is the complete purification of all paths. Thus, the meaning here is that one should gradually and correctly abandon all non-virtue; it does not mean that one should perform all actions and non-actions indiscriminately. If one were to commit acts such as taking life through heedlessness, and if one does not fear falling into a precipice and so forth, and if one causes attachment, aversion, and delusion to increase, then ethical discipline, meditative concentration, and insight will not become pure. How, then, could enlightenment be attained through such means? Therefore, this is prohibited by the statement, "having abandoned one's own misconceptions."
Regarding the specific way of preparing the food, it is stated: "one's own heart," and so forth. "One's own retinue chief" refers to the lord together with his retinue. "One's own seed" refers to the syllable MĀṂ. "Visualizing" means contemplating. "By that very heart of one's own" refers to one's own food. Having transformed it into the nectar of wisdom, which is the nature of all Buddhas, through the syllables BHRŪṂ ĀṂ JRĪṂ KHAṂ HŪṂ, and having summoned from the ten directions the dharmatā of all phenomena—which is the essence of the nectar of the five wisdoms—by means of the light rays of OṂ...
By becoming of one taste with that, one should satisfy and please the circle of one’s own lord through that purity. One should understand that this kind of ritual for food is the ritual of the external fire offering. Furthermore, one satisfies the deities of the fire pit at one’s own heart in an external manner; this is similar to how one acts with ghee and so forth in an external fire pit. However, one should understand that the mental fire offering is mind-only and thus does not depend on the external. The unsurpassed fire offering is unsurpassed because the fire of primordial wisdom burns the very fuel of the aggregates and so forth.
Having thus explained the practice regarding the enjoyment of flavors, the explanation of how to apply this analogy to the enjoyments of forms and so forth is stated by the words "In that way" and so on. "In that way" refers to the sequence previously explained. "One’s own deity" refers to one’s chosen deity. Because it arises from the essential nature of that deity’s identity, it is the "self"—both oneself and others. Because they arise from the nature of the identity of one’s own deity, one should make offerings with the five sensory qualities.
The statement "This is the intention of the Buddhas" teaches this: this conduct of the samaya is authorized and pleasing to all the Buddhas for these practitioners of mantra. As it is said in the scriptures: "Though one relies on inexhaustible austerities and vows, accomplishment will not occur; but if one relies on all the enjoyments of desire, accomplishment will be swiftly attained." Such is what was taught.
Furthermore, because if the mind becomes blissful, it will enter into meditative equipoise. The characteristic of knowing reality exactly as it is with a mind in equipoise is awakening (bodhi); suffering, however, is neither meditative concentration nor awakening. Therefore, by disparaging and slandering the Secret Mantra, one will die before long and, after death, fall into hell. As it is said:
"When body, speech, and mind abide in bliss,
One will see the attainment of awakening.
Otherwise, there will be untimely death,
And one will certainly be cooked in hell."
Therefore, practitioners of mantra should enjoy that object which is blameless and easy to obtain, in accordance with the ritual. Having explained the purity of enjoyment, in order to show the purity of the body, it says "whatever actions, etc." Actions performed by the body and so forth are metaphorically designated as "body, etc."; thus, one should apply the meaning: "Whatever actions of the body and so forth there may be, all of them should be performed as offerings to the Buddha, and whatever benefits for beings are appropriate, those too should be performed."
If one asks, "How is it possible to act in that way?" it says, "One should always remain in meditative equipoise." This means that in all actions, one should perform whatever offerings are appropriate, maintain the mental engagement of the nature of offering, and perform the mental engagement of the welfare of beings through the very state of meditative equipoise.
Regarding the term "concordant," it should be understood by following the Gocarapariśuddhi-sūtra. When entering a city, one should reflect: "May all sentient beings enter the city of liberation." When exiting, one should reflect: "May all sentient beings be delivered from saṃsāra," and so forth. It is explained that even through the mere pride of one's own deity, actions are completely purified; this is expressed by the words "body and speech" and so on. Whatever actions of body and speech there may be, they are rendered sublime through the pride of being Mañjuvajra and so forth, and thus they are, respectively, of the nature of mudrās and mantras. Therefore, by merely performing and accomplishing those various actions, one makes offerings to all the buddhas. In that way, by merely binding a mudrā or reciting a mantra, one has made offerings to all the buddhas.
If one asks: "In that case, how can inferior non-virtuous actions performed in such a manner be virtuous? Are they not the non-virtue of others?" It is not so. Due to the distinction of intention, the actions are not established as being inferior. This is because even for a single object, the intention may be different. Through that distinction, a differentiation of actions arises from the differentiation of the collection of causes. Therefore, it is said: "Even for a single object," and so forth. Even for a single object, various appearances arise through the power of conceptualization; accordingly, there is liberation, suffering, and—
All the specific karmic actions that produce happiness will arise without exception. Furthermore, in this way, prostrating to the Buddha with a devoted mind and dedicating it for the sake of liberation will lead to liberation and freedom; if it is dedicated for the sake of happiness, it will lead to happiness. However, that which arises from an intention to harm or is dedicated for the sake of injuring sentient beings will become a cause of suffering. Therefore, because it is so, whatever virtuous or non-virtuous actions of the body and so forth there may be, they arise from the distinctions of conceptualization. Consequently, there is no room for any suspicion of non-virtue in the wisdom that is definitively liberated from and has abandoned all false conceptualizations, which contemplates the offerings to all the Buddhas as previously described and the welfare of all sentient beings; this is the intended meaning. Thus, the notion that because everything is to be done, non-virtue may also be practiced, is an over-extension that has already been refuted. For one who has transgressed the samaya and whose samaya is impaired, in order to restore it, one should become the lord of the Amoghasiddhi maṇḍala, visualize the syllable khaṃ upon the crossed-vajra at the heart, and while contemplating that all phenomena are naturally and completely pure—known as "all-purity"—one should perform the self-consecration as previously described. "Together with giving" means together with qualities. "To be done" means to offer.
"One's own maṇḍala" refers to the maṇḍala of Mañjuvajra. "Even during the intervals" means that at midday, at the end of the day, and at midnight, one should manifest the complete maṇḍala in an instant. Having performed the offerings, praises, and so forth as before, one should go to sleep at the time of waking from sleep. "Insight" is the focus on suchness. "Compassion" is the intention to benefit wandering beings; one is endowed with these two, as well as the seals of method and insight. Here, according to the divisions of the stages, there are four types of yogis: the beginner, the one who has slight mastery over wisdom, the one who has attained mastery over wisdom, and the one who has perfect mastery over wisdom. Four verses are presented to show, in their proper order, the specific activities for each of these. "At the time of rising" means when waking from sleep. "The song of the goddess" refers to the verse beginning, "Sovereign who dwells in the realm of sentient beings," and so forth. "The first is the proper recitation for the beginner" means that the beginner should correctly recite the ritual without omission; the meaning is that one should perform the recitation after having extensively manifested the three meditative stabilizations. Since one is able to manifest the maṇḍala of the coarse body in an instant, but is not yet able to manifest the subtle [deities] such as Kṣitigarbha and the others, or the Vajra Body and so forth, those who possess the mantra discipline and ascetic observances and have attained that power are called "those with slight mastery over wisdom."
In all sessions, one should briefly manifest the maṇḍala, perform the blessing of the eyes and so forth, as well as the body and so forth, and then perform the subsequent pleasing, offering, praise, and tasting of nectar as preliminaries, followed by recitation with conscientiousness. One who is able to manifest the maṇḍala in an instant through the yoga of radiating and reabsorbing in its entirety is said to have attained mastery over wisdom; this occurs only from having attained the descent of wisdom, and not from not having attained it, which is why the term "slightly" is used. That yogi, in order to travel to the ultimate fruit, should practice that very yoga day and night. A yogi who has reached the culmination of their own welfare has attained perfect mastery over wisdom and is worthy of benefiting beings through meditative concentration alone. If one asks how they do so: it is by means of the maṇḍalas of body, speech, and mind contained within the subtle atoms of all world systems. The phrase "by means of the forms of the reflections themselves" means the forms of one's own emanations. Thus, the yogi who has previously performed the approach service should draw the maṇḍala, and when they have obtained, not just once but many times or repeatedly, the signs of attaining ordinary or supreme siddhis in dreams and so forth, or the signs of mental stability as taught in the tantras—
Having performed the offering according to the ritual through the three suchnesses, one should either sit in the center of the maṇḍala or visualize oneself sitting in the center of the door. Then, as before, one should complete the four branches and perform the offering to the Protectors who grant the siddhis through the stages of blessing by means of the three suchnesses; this is the meaning. The statement that the previously explained meaning is stated with a remainder refers to the words "by oneself" and so forth. "By oneself" refers to one who seeks to accomplish the siddhi. "At the request of another" refers to a disciple who seeks empowerment. "Also by one striving for the benefit of others" means that if one perceives the great benefit of sentient beings and is exhorted, one should draw [the maṇḍala]. When is that known to be the case? When the disciple has made the request two or three times, and if the necessary materials are assembled, then at that time, one should emanate the wrathful form of Vajrayakṣa from the syllable HŪṂ. This HŪṂ resides upon a sun maṇḍala placed at the navel; its light rays cause a black, flesh-eating, and hideous sin to emerge from the syllable KAṂ located at the heart and exit through the tip of the nose. When that syllable HŪṂ reaches the heart, it transforms into the form of Vajrayakṣa, standing with the left leg extended, baring its fangs, with a protruding belly and black complexion. His left hand makes the threatening gesture with the index finger raised like a fang, and his right hand brandishes a fang. Thus, he is emanated in the form of a wrathful deity.
With the mantra oṃ vajrayakṣakrodha khāda khāda pāpaṃ asya hūṃ phaṭ, cause their misdeeds to be thoroughly consumed. Then, visualize that disciple in the form of Samantabhadra from the syllable saṃ. With his mind, he should strike the obstructing demons with the kīla of Amṛtakuṇḍalī. The extremely fierce and terrifying light rays of the kīla completely incinerate all malevolent beings. For the purpose of protection, one should visualize a moon maṇḍala arising from the syllable a at the disciple’s heart, upon which resides a double vajra arising from the final vowel.
Regarding the phrase "recite as it abides on the wheel," this teaches the preliminary service (pūrvasevā). As for the mention of "recite," the explanation of which mantra to recite and for how long is given by the words "the mantra of the wheel-bearer" and so forth. "Wheel-bearer" refers to the principal of the Mind, the principal of the Speech, or the principal of the Body. "In one’s own maṇḍala" refers to one’s own deity, such as Mañjuvajra and so forth. "Authorized" means having obtained permission; that is the characteristic of the recitation. Since the mantra is to be recited, the explanation of how to extract the mantra is given by the words "the extraction" and so forth. One should interweave it with whichever extraction mantra there is, such as vajradhṛk and so forth. The "seed of the essence" refers to the syllable hūṃ and so forth, which is to be interwoven; that is the meaning of "with the others."
One should extract the mantra by interspersing the first letter of the name, together with the visarga, [with other syllables]. If one asks with what it is to be interspersed, it is to be interspersed with the three tattvas according to the oral instructions. As for the mālā-mantra, it is exactly as it was spoken and is not to be extracted. Some explain that by the phrase "others," the mālā-mantras as they were spoken are also to be extracted by interspersing them with the three tattvas. Others explain that by the force of the meaning of the term "essence" (hṛdaya), the mālā-mantra is also included. Since this is the section on mantra, the nature of the mudrās, the "essence" (hṛdaya), and the "knowledge" (vidyā) is also mentioned; this is expressed by the words "body" and so forth. There are four types of mudrās. Regarding that, the statement "explained as the vajra of body, speech, and mind" refers to the karmamudrā, the dharmamudrā, and the mahāmudrā, respectively, according to the order of the mudrās. The mudrā that abides in the midst of the three secrets or is their very essence is the samayamudrā; that is the jñānasattva. The term "seed" (bīja) refers to the mantra that serves as the cause of the form. The phrase "by thoroughly inciting pacification and so forth" refers to the mantras for inciting the activities and for interspersing. The phrase "in all ways" means that because of its great power, it should be recited in every manner. Having explained the primary causes for the purification of the mind, and in order to show the three types not yet explained, the words "as appropriate" and so forth are stated: "By habituating the wheel of cessation..."
This refers to the long-term cultivation of the protection wheel as previously explained. Thus, these constitute the preliminary ritual of approach.
In order to teach the ritual for purifying the site, the words "obstacles" and so forth are mentioned. In that regard, the master should first, on an auspicious day, perform the three meditative stabilizations of Mañjuvajra. Sitting upon that site of the maṇḍala, which is auspicious and delightful, he should present offerings such as the offering cake to the lords of the locality and so forth. Having known that permission has been granted through dreams and other signs, he should perform the "supreme consecration of the Buddhas and so forth." This means that he should receive the subsequent authorization from the Buddhas, Vajradhara, and others residing in the expanse of space.
Then, having meditated on the protection wheel according to the ritual, or having expelled the obstructors through a wrathful fire offering, and having also performed a pacifying fire offering to protect the disciples if following the tradition of performing fire offerings, he should strike the site with ritual daggers. He should then scatter water consecrated with the "all-activity" mantra, or water into which white mustard seeds have been placed, along with ashes. "Supplicating the site" means that he should supplicate the Earth Goddess with the two verses beginning with "O Protector Buddha."
Then, having offered the water for the feet and the offering cake as appropriate, and having satisfied her with offerings and fire offerings, he should mentally lift the Earth Goddess and place her in the sky. Then, having known that the site is free of obstructors, [he should proceed with] the lesser and intermediate accomplishments.
According to the superior [method], one should dig a pit to the depth of the knees, the waist, or the heart. Having removed ash, charcoal, hair, chaff, stones, bones, potsherds, gravel, and so forth, one should fill the pit with that same earth or other pure earth, moistened with fragrant scents or fragrant water. One should sprinkle it with water scented with the recitation of the syllable HŪṂ, then tamp it down and make it level like the palm of a hand. This is also the sequence for filling the pit after it has been prepared: one should perform the very rituals of offering the drinking water (argha) and the bali offering, and so on. Furthermore, at that time, one should invoke the Earth Goddess and visualize that the site is consecrated. Regarding this, the verse says:
"If all the defects of thorns and impurities
Cannot be extracted,
One should sweep with the hand and recite the mantra;
That itself is the purification."
On rooftops, stone slabs, in temples and the like, or on riverbanks—places where purification has already been performed are pure even without digging. In such cases, one should dispel obstructors with the recitation of Amṛtakuṇḍalī, scattering white mustard seeds, water, and ash. Starting from the eastern direction, one should smear the ground with the five products of the cow while reciting the mantra, and perform only the sprinkling of scented water. Then, one should visualize that the site of the maṇḍala is contained within a multi-storied mansion with four doors, surrounded on the four sides by latticed windows and archways, and completely covered everywhere with various excellent banners adorned with hanging flower clusters and bells.
One should spread a canopy and smear the ground with scents consecrated by the recitation of the sarvakarmika mantra. Within a pit dug in the center, one should place medicinal substances, precious gems, and grains consecrated by recitation. To demonstrate how the site was previously purified in such a manner and what should be done thereafter, the text says "Mañjuvajra" and so forth. Having become possessed of the three yogas of the nature of Mañjuvajra and remaining in meditative equipoise, the master—who has completed the preliminary service by performing the same [visualizations] and is endowed with excellent companions and offerings, that is, the collection of maṇḍala requisites—should thoroughly purify the site of the maṇḍala according to the ritual explained.
Once it is purified, one should empower oneself in the site through the application of Vighnāntaka or one's own deity, thereby crushing and subduing all malevolent forces. Then, with "Oṃ bhūḥ khaṃ," one should transform the earth into space; then, with "Hūṃ laṃ hūṃ," one should transform it into the nature of a vajra; and then, with "Oṃ medinī" and so forth, one should consecrate it. This is the ritual for purifying the earth.
To demonstrate the ritual for taking possession of the site, the text says "as before" and so forth. By meditating on the protection wheel, one crushes obstructors; one who actualizes the three samādhis of Mañjuvajra, known as the "nature of the application," is so designated. Since the third samādhi has been taught many times, in order to establish it:
Regarding the phrase "approach and so forth," the "and so forth" refers to everything from the minor approach up to the final stage of pleasing [the deity]. To be endowed with all of these is to be "endowed with the initial application"; the meaning is that one possesses the meditative stabilization known as the "initial application." Following that, the yogi who performs the sequence from first emanating one's own maṇḍala up to the final tasting of the nectar becomes the nature of the "supreme application of the king of the wheel"; the meaning is that one possesses the meditative stabilization known as the "supreme king of the maṇḍala." Following that, the "supreme activity" refers to performing the welfare of beings through the various types of enlightened activities, such as the miraculous displays of each of the deities of the maṇḍala wheel. Since the yogi becomes the nature of the "supreme application of the king of activity," this is the meditative stabilization known as the "supreme king of activity"; the meaning is that one possesses that meditative stabilization. The word "is" means that these are the three meditative stabilizations. To show their nature, the text says "in that way" and so forth; here, the master who abides in these three meditative stabilizations of Mañjuvajra is the embodiment of all buddhas and the embodiment of Vajradhara, and he is well-established in the center of the maṇḍala ground.
This refers to the act of holding the vajra and the bell. "The Hero" means possessing a stable divine pride (ahaṃkāra) that is the very essence of all the buddhas, Vajradhara, and Mañjuvajra. Alternatively, it is expressed by the two verses:
"I myself am the Vajra-holder;
I myself am Vajrapāṇi.
I am the great king of buddhas;
I am the powerful Vajra-holder.
I am the king, the lord of yogis;
I am the steadfast Vajrapāṇi.
I am the great lord of the vajra;
I shall not abandon the blessing."
Having established this stable divine pride, one who possesses the application of Vairocana and the others, whose nature is body, speech, and mind, abides in the four directions. This Blessed One Vajradhara—the essence in which the secrets of the body, speech, and mind of all the tathāgatas have become one—is the ultimate reality of all maṇḍalas. Therefore, the maṇḍala is briefly indicated by one verse as being the very nature of his body, speech, and mind, and is then explained by the [following] three. The request "Please explain that maṇḍala" means: "Grant the command! Speak! Teach!"
If one asks, "In what manner?" it is said: "The peace of all tathāgatas." This means the mind that is utterly pure through the abandonment of all obscurations. "The abode of all tathāgatas" means the body whose nature is the mirror-like wisdom (ādarśa-jñāna).
"Supreme selflessness of all phenomena" means that the supreme among all phenomena is selflessness; it is a term for the speech that definitively teaches selflessness. "Maṇḍala" should be connected with "of all the tathāgatas." The "marks" are the thirty-two. Since they are its retinue, the minor marks should also be included. Its discordant side is the sign. "Samantabhadra" is the tathāgata. The "supreme body" of those is the collection of bodies, just as, for example, the supreme of powers is called the "collection of powers." "Peace" is utter purity. The "supreme dharma" is the collection of dharmas; "arisen from that" means arisen from the concordant cause of the utterly pure dharmadhātu. "Conduct of wisdom" is the conduct of awakening; it is that which applies itself to that. Precisely because of that, it is for the sake of knowing its activity. "Of all the sattvas" means of all the buddhas and bodhisattvas. "Great mind" is the bodhicitta. "Pure" is because all obscurations have been abandoned. Its purity is either the state of being indestructible, or, because the afflictions are adventitious, it is called "naturally stainless." "Charioteer" means one who tames those disciples who are difficult to tame. "Then" means immediately following the request.
Abiding in the yoga of Mañjuvajra, and observing the realm of sentient beings who dwell enveloped in the darkness of ignorance, one should, with the wrathful transformation—characterized by knitted brows, bared fangs, and the posture of a majestic stride—raise the emanation wheel into the sky with the mantra hūṃ vajrod tiṣṭha.
Regarding the two terms "sun and moon eyes" and "one's own eyes" expressed by the syllable maṭa, these explain the vajra gaze: from ma, the right eye is made into the sun; from ṭa, the left eye is made into the moon; and with hūṃ, the pupils are made like the fire at the end of an eon. By looking at all beings with this gaze, one should thoroughly ignite and illuminate all directions and circumambulate the site of the maṇḍala.
If one asks how to circumambulate, it is stated: "Under the feet," and so forth. One should visualize blazing crossed vajras (viśvavajra) on the soles of both feet from the syllable a. The playful movement of those two feet in such a manner, which possesses a gait that is everywhere like a crossed vajra, is the "playful vajra gait." The placing of the steps in that way is the dance of the playful vajra gait; one should dance in the manner that the playful vajra gait arises. Then, with the two verses beginning "Body and speech," one should expel obstructors. After that, the site of the maṇḍala should be smeared with fragrant substances and [adorned with] flowers.
Having made perfect offerings with lamps and the like, and by burning incense from incense burners at the four gates and four intermediate directions, and with dance, song, and so forth, one should touch [the site] with the hand, recite the mantra of the Lord of the Maṇḍala one hundred and eight times, and the hundred-syllable mantra seven times, and then sleep while remaining in meditative equipoise right there. Thus, this is the ritual for the complete appropriation of the site.
To demonstrate the procedure for the two-day consecration, it says "the earth" and so forth. At the time of dawn, having performed the application of the Lord, the Master should mentally visualize Vighnāntaka as a kīla (ritual dagger) from the navel downward resembling a single-pointed vajra, while the upper body is like his own form, holding his own insignia. Grasping that with the left fist, he should strike it with a blazing vajra hammer in the right hand, reciting the mantra "Oṃ gha gha," and thus pierce and destroy the hosts of obstructors of the ten directions, such as Śakra and his retinue, in the center of the maṇḍala site. Then, because the earth has become utterly free of obstructors and has become of the nature of a blazing vajra, it is pervaded by sharp, blazing rays of light; since it possesses such rays, it is so called. Having visualized that, outside [the site], in the proper sequence: from the syllable vaṃ comes a net of blazing vajras; from the syllable hūṃ comes a fence of blazing vajras; and from laṃ arises the yellow, four-cornered maṇḍala of the Great Powerful One (Mahendra), which binds the directions.
One should visualize a triangular red fire maṇḍala arising from the syllable RAṂ to bind the boundaries, and then perform the ritual of the preliminary consecration of the Earth Goddess. In the center, upon a maṇḍala of fragrance, one should properly worship the Earth Goddess, who arises from the syllable BAṂ, is yellow in color, and holds a vase in her hand. Recite the verse beginning with "O Protector, Buddha" three times, request her to depart, and dissolve her into that very spot.
In the afternoon, having bathed, adorned the body with fragrant scents and ornaments, and put on fine red garments, one should wear a garland of flowers and ensure the mouth is fragrant. First, have the ground of the maṇḍala smeared with fragrant scents and various fragrant flowers strewn as a carpet. Having performed the yoga of Mañjuvajra oneself, one should create the maṇḍalas for the deities upon moon and sun disks and so forth at their respective locations. Visualizing their respective seats exactly as they are, one should invite the maṇḍala of Mañjuvajra residing in space and request them to be seated. Having performed the binding of the boundaries and the offerings and so forth, one should perform the preliminary consecration of the vases.
Regarding the phrase "the neck is wrapped with cloth": this refers to a vessel that is "supreme" because it possesses characteristics such as a long neck and is well-secured with cotton cloth or the like. Regarding the phrase "of the maṇḍala deities": this refers to each of the eighteen deities, or alternatively, the four of the consorts of the families, or the five consisting of the Tathāgatas and their respective families.
The all-activity vase is the tenth. For whichever vase belongs to a particular deity, one should recite that deity’s mantra seven times over it and draw that deity’s symbol upon it. In the concise version of the vase ritual, the symbols for the Tathāgata vases are the symbols of the Tathāgatas themselves. For the all-activity vase, one should recite "Oṃ Āḥ Vighnāntakṛt Hūṃ" one hundred and eight times.
Regarding the Victory (Vijaya) vase, because it is the principal one and because there are many activities to be performed, the specific details are presented starting with the phrase "grains, medicines," and so forth. "On the victory [day]" refers to the Victory vase. One should visualize it as having a black root without any discoloration, a drooping lip, a long neck, and a large belly; its neck is wrapped in fine cloth adorned with a garland of flowers, and its mouth is decorated with branches, leaves, and fine fruit. It is marked by the symbol of the Lord situated in the center of the source of phenomena (dharmodaya). One should imagine it to be of the nature of precious jewels arising from the syllable Vaṃ, and then recite the mantra of the Lord of the Mandala. This is how the connection should be understood.
The five grains are sesame, barley, peas, rice, and wheat. The five medicines are br̥hatī, kaṇṭakārī, śatarakṣā, daṇḍotpala, and white girikarṇikā. The five precious gems are pearl, gold, silver, coral, and lapis lazuli. The "fragrant water" is a small amount of scented water. The "wheel" refers to the maṇḍala of the meditative concentration of Mañjuvajra.
Regarding the collection of these [vases], that which is placed upon a vajra adorned with a flower garland is the "Lord of the Maṇḍala." One should recite the mantra of Mañjuvajra, extracted from its seed syllable. Holding the garland tied to the vajra with the left fist, one should clearly recite the mantra one hundred and eight times. As for the "offering water" (arghya), one should offer a small amount of the offering water from which the mantra of one's own lord and the syllable HŪṂ have been recited seven times. The phrase "there" means that a lotus vessel containing the five substances, such as fragrance and so forth, should be placed upon the Victorious Vase (vijayakalaśa); this is the remainder of the explanation. "Daily" means for as long as the maṇḍala is being arranged. "Likewise" means as previously described. "Recite" refers to the Victorious Vase. When the maṇḍala is complete, the occasion for arranging the vases as they were previously explained is indicated by the words "Furthermore," and so forth. "In the intermediate directions" means in locations that are not directly in line with the gates. "To the right" means on the right side, whether outer or inner. The brief explanation of the stage of the water empowerment is given by the words "From that," and so forth. "From that" means from the Victorious Vase and the other vases in brief. "Into the offering vessel" refers to the conch bowl and so forth placed at the eastern gate. The phrase "by the disciples" is understood by implication.
Thus, this is the ritual for the consecration of the vase. Regarding the phrase "kneeling on the ground," it refers to the earth. "The Buddha grants the purpose of the activity for wandering beings" means that he grants the purpose to wandering beings through the activities of the maṇḍala. "Those who abide in the fruit" refers to those who have attained the stages (bhūmi). "Others" refers to those other than those who have attained the stages, such as gods and so forth. "Established in awakening" means they have been tamed. "Sentient beings" refers to humans and so forth. "Possessing the vajra eye" means possessing the divine eye. "Requisites" refers to whatever offerings one can afford. "That" means for that reason. "Having properly protected" means by means of binding the boundaries and so forth. This is the ritual for the consecration of the deities. Then, it should be connected with the statement, "Next, one should perform the consecration of one's own disciples." "Holding a flower garland" means holding a garland of flowers in the palms of the hands. "Free from pride" means being without conceit. "Of high birth" means born into a noble family. "Endowed with qualities" means possessing generosity, stability, and so forth. Regarding the phrase "of the Sugata" and so on, even those of inferior lineage, qualities, or physical form should be consecrated; the meaning is that this is permissible provided they are intensely devoted to the practice of secret mantra, possess great diligence, and do not rely on other teachers. "Ritual" refers to the entry and so forth. "All four assemblies" refers to monks, nuns, and so forth.
[They are] the male and female lay practitioners (upāsaka and upāsikā). "Possessing their own training and faith exceedingly" means to be diligent and respectful toward them. "Having a nature that delights in the Mahāyāna" indicates that, in order to avoid contradiction, the mental action is the primary factor here. Alternatively, since it is not necessary to contemplate every ritual for every engagement, how could there be any contradiction in that? "Seeking the accomplishment of secret mantra" means desiring high status in this very world. "Desiring merit" is for the sake of attaining high status in other worlds. "Seeking the welfare of other worlds" refers to the excellence of the Tathāgatas and so forth in other worlds, which is perfectly subsumed by the three bodies (trikāya) and is superior to all noble and non-noble worlds. This extends up to "seeking the state of Buddhahood itself." "The next world" should be understood as the third position. "This life" is to be applied to the two preceding positions; because it is the inferior world in this very context, it is "this-life" itself.
The explanation of the logical proof begins with "this life" and so forth; "extensive" means complete. "Thus it is said" means that everything starting with "intelligent" and so forth should be spoken in order to purify the intention. "As before" means just as it was explained in the passage beginning with "In the center of the lotus of self-awareness." "House" refers to the maṇḍala.
Regarding the phrase "making the supplication," it is done by means of two verses in order to enter the maṇḍala. "Great Joy" refers to being equal to Vajradhara. "Method" refers to the path. "Reliable" refers to the indestructible. "Samaya" refers to the mantras, mudrās, and so forth. "Recite three times" refers to these very two verses. "With great devotion" means with respect. "Affectionate" means with endearment. "Focusing on the single principal one" means speaking of all [deities] by way of that [principal one]. "Ritual" refers to the great method. "By power" means by means of recitation and meditation. "Incomparable wisdom" refers to great enlightenment. "Do this" means to apply oneself thoroughly to the way of Secret Mantra. "I confess" means to have [the disciple] recite three times the confession of misdeeds and so forth, and then generate the bodhicitta. "Cause to remember" is done by means of a single verse: "I take refuge in the Three Jewels; I confess all misdeeds; I rejoice in the virtue of beings; I generate the mind of a Buddha for enlightenment." "Having protected" means having protected the disciple with the sarvakarma [mantra], and then reciting HŪṂ, ĀḤ, OṂ, and so forth into the vajra and other [symbols] at their hearts and so forth.
At the heart and other locations, one should touch [the disciple] with a fist holding incense water, a vajra, and so forth. Having offered incense and a lamp in front, one should give a twelve-finger-width tooth-stick made of aśvattha or udumbara wood—straight, uncracked, free of insects, and with a flower tied to its tip—while the disciple faces north and holds their palms together.
The disciple should then prepare a square maṇḍala one fathom in size and sit facing either east or north. The master should have the disciple hold the tooth-stick by its tip and cast it forward without looking. Following the direction in which the tooth-stick falls, one should indicate which siddhi—pacifying, enriching, subjugating, or wrathful—it will bring about. In this regard, falling toward the north, east, south, or west results in the attainment of pacifying, enriching, wrathful, or magnetizing activities, respectively. If it falls facing upward, the siddhi of a vidyādhara is attained. If it falls facing downward, the siddhi of the subterranean realm is attained. If it falls outside the maṇḍala, there is no siddhi.
Regarding the "sprinkling water," this is water over which the Amṛtakuṇḍalī mantra has been recited. Regarding the "three sips of water," one should recite the garland mantra beginning with oṃ hrīḥ over the incense water and have the disciple drink it three times. Then, having placed them outside the room, one should give many kuśa grasses over which the Amṛtakuṇḍalī mantra has been recited for use as a seat, and likewise, give a single kuśa blade for use as a pillow.
Then, with a triple-stranded thread over which the Amṛtakuṇḍalī mantra has been recited and which is provided with three knots, one should bind it around their right arms oneself and thus provide them with perfect protection. Then, in order to uplift them, the Dharma should be explained; for that reason, it is said: "In the world..." and so forth. "Once in a while" means at some time or other. For example, in this great eon, one thousand Buddhas will appear, or it may be that they do not appear; for it has already passed that in many great eons, no Buddhas appeared at all. "The way of mantra practice is even rarer than that" means that from this very King of Tantras, it is said: "The Blessed One, the Tathāgata, [spoke of] the past, beyond the expression of the inexpressible, equal to the atoms of Buddha-fields; even the eons that have passed since the Blessed One, the Tathāgata, Arhat, Samyaksaṃbuddha Dīpaṃkara, up until the Great Sage Kāśyapa attained manifest enlightenment, did not teach this," and so forth. "What need is there to mention" indicates that it is superior to what was previously explained. If one asks, "Whose mantra is it that, by abiding in the conduct of mantra, reciting it, and training in it, one will attain the unsurpassed state?" it is the mantra of those known as "Infinite Renown," the Protectors.
"Being born" refers to entering the maṇḍala. The "Great Vehicle" (Mahāyāna) is the nirvāṇa of the buddhas. "Great emergence" refers to the emergence of the Great Vehicles, from which the excellence of the buddhas and bodhisattvas arises. Such a path is what is called the "Great Vehicle." "Having explained the meaning" means having explained the Dharma in order to provide encouragement. Likewise, "one should also perform protection" should be applied to one's own benefit. "To have them lie down" means at the edge of the maṇḍala. "Whatever they see" and so forth refers to the remainder of the instructions. One should also lie down in the lion’s posture with a mind settled in meditative concentration. The definitive presentation of the summarized meaning is expressed by the words "protection" and so forth; this means that for all those things previously explained or to be explained later—such as protection, consecration, and the destruction of obstructors—one should recite the "all-activity mantra." If one asks what that is, it is expressed by the words "the five families" and so forth; this means that for the five families and the three maṇḍalas, the one who performs all activities is Amṛtakuṇḍalī. This is the ritual for the preliminary consecration of the disciples. On the third day, the drawing of the maṇḍala is taught, and thus the words "dreams" and so forth are mentioned.
Regarding any dream that indicates faults and so forth, one should cultivate the conviction that "all phenomena are like a dream," and thus everything is well-guarded. "Becoming a vessel" refers to one who is worthy of being an ācārya. "Vow" refers to the ācārya’s vow. Since that vow is to be taken after having already received the vows of a lay practitioner (upāsaka) and so forth, one should prostrate at the feet of the ācārya, hold flowers in one's hands, scatter the flowers, perform the confession of misdeeds and so forth, and then make the request to take the vow. The verses for making the request are those beginning with "The irreversible wheel," and so forth. Having been requested, the ācārya should make the formal petition to all the families: "This person named so-and-so, who fully embraces the bodhicitta, desires to take the samaya vows in this secret wheel." Then the ācārya should say to the disciple: "Do you, a great being, desire to fully receive the secret of the pure families?" The disciple should reply, "I do." Then the ācārya should say: "Take refuge in the Buddha, the Dharma, and the Saṅgha—the Three Jewels. This is the firm samaya of the pure Buddha family. O you of great intelligence, you must hold the vajra, the bell, and the mudrā. That which is bodhicitta is the vajra; wisdom is proclaimed as the bell."
One should also uphold the masters; the guru is equal to all the Buddhas. This is taught to be the vow and samaya of the pure Vajra family. For the great and supreme Jewel family, one should constantly bestow the four types of generosity—material goods, fearlessness, the Dharma, and loving-kindness—three times during the day and three times at night. You must uphold the sublime Dharma of the outer, inner, and secret three vehicles. This is taught to be the vow and samaya of the pure Lotus family. For the great and supreme Action family, one should correctly uphold all the vows and perform acts of offering to the best of one’s ability. These fourteen divisions are proclaimed as the defeats (pārājika); they must not be abandoned or discarded, for they are explained as the root downfalls. One should recite them every day, three times during the day and three times at night. If a yogi should violate them, it will become a great transgression. The disciple should also say these words: "Master, please attend to me. Whatever the Lord has commanded, I shall do exactly so." "Yoga in meditative equipoise" refers to the three samādhis of Mañjuvajra. "The supreme wheel" refers to the maṇḍala of the deities established through the ritual of consecration. "Established in space" means for the purpose of requesting the deities to depart. Then, one should twist those five threads together; such is the application. If one asks what kind of threads they are, it says "permanent" and so forth.
In their respective order, they are the very essence of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya, and they appear in their respective colors. How is that so? It is because of the statement: "Their colors arise from the seed-syllables." This is because the pigments—white, yellow, red, green, and black—have been individually processed by mixing fragrant scents with white mustard powder; therefore, they resemble those colors. Furthermore, because they are fully generated from the seed-syllables BHRŪṂ, ĀṂ, JRĪṂ, KHAṂ, and HŪṂ, they are of that very essence. For that reason, it is said that they "possess the five wisdoms," meaning they have the nature of the five wisdoms, such as the mirror-like wisdom and so forth. Since each of the five wisdoms, such as the mirror-like wisdom, is followed by the other four, they are divided into twenty-five aspects. Alternatively, since each wisdom is the identity of a maṇḍala consisting of twenty deities, it is said: "Divided into five times twenty," which means they are divided into one hundred aspects. One should visualize the wisdom-thread, which has the nature of light rays, arising from the seed-syllables BHRŪṂ and so forth—the essence of those five Tathāgatas who are gathered within their respective directions. Then, one should make a request to Vairocana with this mantra: OṂ ĀŚĀŚVATE VAJRA-SŪTRAṂ ME PRAYACCHA MAHĀ-MAṆḌALA-SŪTRĀṆAYA HŪṂ.
In the same manner, one should offer supplications to Ratnasambhava and the others by means of changing their names. Then, while remaining in the yoga of Mañjuvajra, one should generate a sun and a moon in the two eyes from the syllable jaḥ. The so-called "blazing gaze" is the hook itself; one should intensely visualize that the wisdom threads summoned by it are dispatched by the Blessed Ones. Having caused the threads held in one's own hands to be contained within their respective colors, the yogi—meaning one who abides in the yoga of Mañjuvajra—should twist them together with the disciples who possess the yoga of Amṛtakuṇḍalī, as it is said, "together with all." Reciting: anyonyānugataḥ sarvadharmāḥ, parasparānugataḥ sarvadharmāḥ, atyantānugataḥ sarvadharmāḥ, one should twist them in such a way that they become twice the length of the maṇḍala and as thick as one-twentieth of the door. Then, immediately after twisting them, one should soak them in scented water mixed with the five nectars, place them within the three syllables, smear them with fragrance, and set them in a golden vessel. Having also made offerings of fragrance, flowers, and incense, one should cover them with the hand, recite the mantra of Amṛtakuṇḍalī, and perform the protection. Then, the ground of the maṇḍala should be smeared with fragrance.
Having scattered loose flowers, one should visualize the maṇḍala of Mañjuvajra abiding in the expanse of space and make perfect offerings, preceded by the offering water. One should then assume the yoga of that deity oneself, and visualize the practice assistant in the form of Amṛtakuṇḍalī. Visualize the left and right eyes as having the yellow luster of the moon and sun, arising from the syllable jaḥ. Holding the cord with the left fist and placing it at the navel, one should hand one end of the cord to the practice assistant with the mantra jaḥ jaḥ jaḥ. The practice assistant should also look directly at oneself and draw the cord in the same manner with the three jaḥ syllables.
The glorious Mañjuvajra master, stationed in the west and south, should face east and north. He should strike the two Brahmā-lines in the sky at the level of the navel, known as the "sky-lines." Holding the cord with the thumb and middle finger of the right hand, which holds a vajra, he should snap his fingers. For all the striking of the lines, one should recite: oṃ vajrasūtram atikrama hūṃ. By the sound of the lines, one should perfectly invoke the Tathāgatas who pervade the entire sky. This is the symbolic meaning: "The time has come for you to come here for the sake of sentient beings." The master and the supreme practice assistant should then proceed, circling to the right in all directions.
Regarding the explanation of how to resolve all directions into equality: "The wise one, having laid the lines in accordance with oneself, circling from the right, should make all directions equal." Likewise, the instruction to "lay the lines below" means that, just as with the lines in the sky, when laying the lines on the ground, both should lower the cord into their hands. Then, since the outer maṇḍala is to be laid out with lines, for that reason the words "yakṣa" and so forth are mentioned. This refers to looking toward the directions of the yakṣas, pretas, Indra, and nāgas; the meaning is that one faces north, south, east, and west. "Abiding in the directions of fire and the realm of truth" means abiding in the intermediate directions of the fire deity and the realm of truth (Nairṛta). Once the master is positioned in that way, he should lay the lines for the four directions: east, west, north, and south. Then, while remaining in the direction of fire, he should lay the line for the wind intermediate direction; and while remaining in the direction of the realm of truth, he should lay the line for the Ishāna intermediate direction by stretching the cord. Then, just as with the exterior, one should apply the lines to the inner eight-square maṇḍala in the directions of east, west, north, and south. Then, having similarly doubled the cord and secured it by tying it to the stake driven into the center of the maṇḍala, [one proceeds].
Outside the outer maṇḍala, one should strike two circular vajra lines. The inner maṇḍala is likewise. Furthermore, as it will be explained below, "completely surrounded by a vajra garland," and the mention of "iron walls" refers to the two lines of the light maṇḍala; for both of these, the lines should be struck starting from the northeast. "Circumambulate to the right in accordance with oneself" means that the master and the disciple should proceed in the proper order, moving well in a clockwise direction. "If an ill omen occurs" refers to the connection with striking the Brahmā lines. "One will become ill" refers to the guru himself. "The four lines" refers to the boundary lines. "Vajra-jewel" refers to a jewel resting on a crescent moon with a vajra at its tip. "Adorned with pillars, wheels, and so forth" refers to pillars decorated with wheels, jewels, lotuses, and swords. The word "similar" indicates that it is like an eightfold maṇḍala with eight pillars and eight lines. Then, the meaning of "hi" and so forth is as follows: with the syllable "hi," one should generate the left and right eyes as the moon and the sun, and while looking all around with the gaze of a wrathful deity, the gates should be opened. The measurement of half a gate is for the cornices and so forth. "On all sides" means that the outer maṇḍala is completely surrounded by the cornice.
"Half of that" refers to half of the molding. "Threefold" means threefold in width. As for the height, it should be made as beautiful as possible. If there is no one suitable to lay the lines, then at that time, having fixed the ritual stake oneself, one should lay the lines in that manner without a companion.
In that regard, if one asks whether this maṇḍala of Mañjuvajra is the maṇḍala of mind, speech, or body, it is taught to be the maṇḍala of mind itself. To demonstrate this, the words "Perfect Buddha" and so forth are mentioned. "Lord of Speech" is Mañjughoṣa. He is renowned as the wisdom body (jñānakāya) of the Perfect Buddhas; that wisdom is the perfectly pure dharmakāya, and the characteristic of the wisdom of the utterly pure dharmadhātu is the Blessed One Akṣobhya. Therefore, this is explained as the "Vajra" family of Akṣobhya. Consequently, the meaning is that this maṇḍala is the maṇḍala of mind itself.
"Dimensions" refers to the measurements to be established, such as "a maṇḍala of twenty cubits" and so forth. By the word "and so forth," the family of the consort, her age, color, and so on are included. These specificities taught in the tantra were spoken in reliance upon the inclinations of sentient beings who delight in fixed rules, but they are not [intrinsic] by their very nature. If one asks, "What is the fault if they were intrinsic?" for that reason, the words "Method and Wisdom" and so forth are mentioned.
"That" refers to the maṇḍala. "That wheel" refers to the maṇḍala; "having merely laid the lines, one should also request the wisdom-thread to depart" is the remainder. Regarding the phrase "on the colors" and so forth, this mentions the consecration of the colors. "By the previous sequence" means by the sequence previously explained in the context of consecrating the thread. "Ignite the wisdom" refers to the light rays of the wisdom of the buddhas. Here is the verse:
Whether made from the five metals or precious gems,
Or produced from elements or ground rice,
Or else from red fired bricks,
Or black colors made from charcoal—
White, yellow, and likewise red,
Green, and black, in that order:
Thus properly arranged, generated from BHRŪṂ, ĀṂ, JRĪṂ,
KHAṂ, and HŪṂ,
The light of the wisdom of the buddhas,
Drawn by the mounts of blazing fire as before,
Is blended and made into wisdom itself;
Having ignited it, one should recite the mantra:
The mantra is: OṂ VAJRA CITRA SAMAYA HŪṂ.
Then, having extracted the kīla situated in the center of the maṇḍala with the syllable HŪṂ and mentally placed it into the vajra held in one's own hand, one should fill the hole of the kīla with the five colors and make it level. Then, by means of the sound of the bell and the vajra song, one should dispel inauspicious signs. From the words "This is the pure dharmadhātu" up to "completely liberated from all faults," one should cultivate intense conviction within oneself; this is the remainder.
The term "guru" refers to the preceptor; having stayed inside, one should apply the colors such as white and so forth. On the exterior of all [the sections], one should apply [the colors] starting from the outside, and on the interior of all, one should apply black. The term "lines" refers to the nature of the colors. That itself is like a peak. The phrase "this" refers to the maṇḍala of the Mind. The phrase "portion of the ground" refers to the maṇḍala. The phrase "without being touched by a barley grain" refers to the lower measurement; above, it should be made as beautiful as possible.
In this tantra, it is said: "When drawing the maṇḍalas, if wind and so forth should arise, having bound the fang mudrā, one should call to mind the fierce enemy." To demonstrate this, the passage beginning with "Amṛtakuṇḍalī" is mentioned. Here, some may have the misconception that "fang" refers to a hand mudrā and "fierce enemy" refers to the Mahāmudrā; in order to dispel that, the passage beginning with "This is the extensive" is mentioned. The intention is that in this arrangement of words, the explanation is primary, whereas the conventional renown is not.
Here, the "moon" refers to twelve, and the "sun" refers to seven. The phrase "and so forth" refers to the wisdom of accomplishment and so forth. "Aspiration" means the pursuit of a goal. The phrase "faith and so forth" refers to faith, diligence, mindfulness, and meditative concentration at the gates. "Having clearly understood in all aspects,"...
Regarding the phrase "thus it is said," this means having understood that the drawn maṇḍala has become clearly manifest in every respect. The consecrated vases should be placed in their respective locations, and a vase filled with water should also be placed outside. Then: "One should meditate on one's own maṇḍala" refers to the wisdom maṇḍala of Mañjuvajra in the sky. "The Buddhas" refers to all the Tathāgatas. "Together with them" means together with those Buddhas. "Completely expelling" is done by Amṛtakuṇḍalī. "Thoroughly protecting" is done by means of the ritual stakes, the fence, and so forth. Having performed the protection of the site, one should perform the four rites of summoning and so forth in their proper order by means of Yamāntaka and the others; then, having performed the blessing of the eyes and so forth, the blessing of the body and so forth, the offering of the drinking water, the empowerment, and the offerings, one praises with the words "Akṣobhya..." and so forth. Having satisfied them with the nectar of suchness and meditated on the descent of great bliss, one should also please them through recitation. Regarding "as before," this means that according to the previous procedure for tasting the nectar, one should generate the nature of the wisdom nectar in a lotus vessel and offer it to the guardians of the directions. "Abiding in their respective unions" means assuming the attire of the deities of the Guhyasamāja together with their consorts.
If one has a suitable assembly, the supreme companions for the practice should be placed within the maṇḍala and then led outside. Having had a maṇḍala constructed or commissioned in the eastern direction and so forth, one should perform the yoga of one’s own lord, or summon the lords of the wrathful yogas and so forth from their respective abodes. Facing each of those directions, one should generate—as before—the offering water, fragrance, flowers, incense, cooked rice, parched grain, sesame, and cakes, along with flowers and water, as the torma offering. These should be offered three times each, using a chariot, a basin, or the hollowed palms.
Then, having offered the sprinkling water and the offering water, and having made excellent offerings, they should be sent back. The remainder should be understood from the oral instructions. Having thus properly worshipped the guardians of the directions, and being endowed with as many garments and ornaments as possible, one should assume the pride of the Victorious One over the three worlds. Taking a garland of blue flowers and reciting the fourfold HŪṂ mantra, one should enter the maṇḍala with the force of the vajra. Ringing the vajra and bell, one should perform three circumambulations. To pacify the faults of excess or omission, one should look upon the maṇḍala, offer the garland to the Blessed One, and then take it back in the manner of a dance and bind it upon one’s own head, performing prostrations as well. Alternatively, for a concise version, one enters without a garland, looks upon it, and performs prostrations, as described in detail in the section on "by means of the fire offerings." "Worship" means to satisfy the maṇḍala.
To explain the hearth for all activities (sarvakarma) as a single, concise method, it says "on all sides" and so forth. "Leaving four finger-widths in the middle" refers to the rim; its measure means it is four finger-widths in both height and width, and it is completely surrounded by a design resembling an opening lotus. "One cubit" refers to the width, and "half a cubit" refers to the depth, which is twelve finger-widths. "Like a wheel" means it is circular. "To be performed by the All-Doer" is the remainder; the meaning is that a sword should be drawn in the center of that hearth and it should be adorned with that.
If one asks what the sword is like: it is eight finger-widths in length and one finger-width in height. It is situated in the center of the four symbols—the wheel, the jewel, the lotus, and the sword—and is surrounded on the outside by a garland of vajras. This hearth is to be dug in the northern direction of the maṇḍala. The ground of the fire-hearth, including an area of one cubit, should be smeared with yellow fragrance and strewn with a profusion of various flowers.
"Facing east" means that because the east is the direction of fulfillment, it is the meaning of "making it complete." The word "mouth" (kha) has the sense of "principal"; the meaning is that one should remain with the principal activity of fulfillment as the focus. This is what is being shown: facing north, with a joyful mind, and possessing yellow fragrances, various garlands, garments, and ornaments, one should sit in the morning with the proper intention. "The All-Doer" refers to Amṛtakuṇḍalī. "By recitation" refers to the water for all activities.
Regarding "protecting everywhere," this is because one performs the sprinkling of consecrated water while holding a bundle of kuśa grass in the right hand. As for the explanation of "arranging," it refers to the mention of the "offering water" (arghya) and so forth. Here, the offering water is water mixed with yellow fragrances and the like, along with sesame seeds and yogurt, placed in a vessel such as a conch shell; it is consecrated by reciting the mantra of one's own deity seven times, ending with oṃ. The word "and so forth" includes placing the water for all-purpose rites to the left. Other requisites refer to the sacrificial materials such as samidh wood, fuel, and kuśa grass. "Having purified" means using the water for all-purpose rites itself.
Then, having taken fire from a household hearth or similar source, one should kindle it in a place other than the hearth using wood that produces milk. One should purify it with the three syllables, meaning one should recite the three syllables while taking the fire from its flames using a dry stick or similar tool. Then, having taken it with the tip of a kuśa blade from the all-purpose rites and circled it three times from the right to purify it, one should place clean dry grass among the split pieces of dry, milky wood in the hearth at a height lower than the hearth itself. One should kindle it by fanning it, and ignite it with the mantra oṃ jvala jvala hūṃ. Then, having kindled it with butter, regarding the kuśa grass: it should be fresh, stainless, green, uncracked, and unbroken. "Spread" means they should be spread without being too long. "Circled from the right" means: "On the rim, spread them facing east; facing south and west, and then at the northern tip of the hearth."
"Place the kuśa grass with the tips pointing east," as it has been explained. In this context, the direction in which the practitioner is facing is itself the east and so forth. Then, having generated the hearth from the seed syllable of one's own deity, one should visualize the fire god, called "Fire," in the center of the blazing fire of the hearth, as indicated by the phrase "here." How is he? It is stated, "arisen from the heart of the first," and so on; he resides upon a lotus within a triangular maṇḍala accompanied by the syllable RAṂ, which is the nature of the essence of the Śrīparamādya. The remainder is easily understood. "Yellow" means that he should be visualized as possessing yellow garments, ornaments, and garlands of light, being joyful and delighted. Then, possessing the divine pride of one's own deity, one should recite the mantra for inviting the fire god:
OṂ EHYEHI MAHĀBHŪTA DEVA ṚṢI DRĪJA SATAMA GṚHITĀHUTI MAHĀRAṂ ASMIN SANNIHITOBHAVA | OṂ AGNAYE DIPTYĀDIPTYA AVIṢAMA MAHĀŚRIYE HAVYA KAVYA VĀHANĀYA SVĀHĀ ||
Then, by combining the mantra of the King of Desire with the three suchnesses, one should invite the wisdom fire god and cause him to enter the form of the deity residing in the hearth. Then, having sprinkled him with the water of all-activity, one should request him to be seated upon the lotus throne. By the word "and so forth," one should also perform the offering of water for the face, water for the feet, and other offerings. Regarding the "ladle and pouring-spoon," the two—the ladle and the pouring-spoon—should have handles measuring one cubit, where a cubit is the length of twenty-four finger-widths of a person of standard proportions.
Beneath the handles of both of these, a vajra and a jewel six finger-widths in size should be fashioned. Thus, a handle one cubit long and the vajra and jewel are the common characteristics of these two. As for the specific characteristics, the text says "above that" and so forth. Regarding that, first, as for the pouring ladle (daka-dhārā): on top of the handle, it is four finger-widths in width and four finger-widths in depth, and two finger-widths in height, making it square. It is hollowed out to that same depth in width and depth, and its interior is fashioned like a lotus petal. Inside that, a four-finger-width hollow is carved, within which the primary vajra resides. At the "end," meaning on top of everything, there is a four-finger-width three-pronged vajra. "In between," meaning between the three prongs and the four corners, there is a shape resembling a lotus petal. One should observe a hole for the liquid to flow out, the size of a thumb or the size of a little finger. To fashion such a thing on top of the handle is the pouring ladle.
What is the dipping ladle (bhṛṅgāra) like? It is said: "The dipping ladle is two finger-widths, lotus-shaped; one finger-width in depth, with a vajra inside." This means it is lotus-shaped, two finger-widths in size, and hollowed out one finger-width in depth, with a five-pronged vajra residing within it. The pouring ladle and the dipping ladle are made from sacrificial wood, or from gold, silver, and so forth. If these two are not found, one should offer the pouring and dipping ladles by joining the five fingers together.
Alternatively, one may offer by squeezing three fingers together. How should one fill and offer the oblation? To explain this, the text says "the filling ladle" and so forth. One should visualize the seed syllable of one's own deity, blazing with light rays, at the mouths of the filling ladle and the pouring ladle. Having placed the syllable RAṂ at the mouth of the fire deity and positioned both hands between the knees, one should offer three ladlefuls of ghee from the pouring ladle into the slightly open mouth of the fire deity.
Then, one must examine the characteristics of the fire to determine whether it is accompanied by obstacles or free of them. If it blazes well with excellent color and shape, and possesses qualities such as sound and fragrance, it is free of obstacles. If there is much smoke and so forth, it is accompanied by obstacles. As it is said:
"Much smoke, flickering flames,
Difficulty in blazing, or only intermittent burning,
Flames that are severed and lack brilliance,
Rough, black, or the color of a Palāśa flower,
Shaped like a spear or a sieve,
Or likewise like the head of an ox,
The smell of a human corpse or an unpleasant odor,
The smell of a donkey or a foul stench,
The fire being scorched by the performer of the burnt offering,
And the flames flickering and wavering—
Know such fire to be accompanied by obstacles,
And perform the ritual of Amṛtakuṇḍalī."
If the fire is thus known to be accompanied by obstacles, one should purify and cleanse it with the mantra of Amṛtakuṇḍalī, provide perfect protection, and offer seven oblations of ghee with that same mantra. Then, one should purify it once again.
Thus, into that fire which has been rendered free of obstacles or devoid of hindrances, one should offer the oblation by pouring one, three, or seven ladles of clarified butter—filled in the darvī (offering-spoon) together with the sruk (dipping-spoon)—while reciting the mantra beginning with oṃ ehy ehi. This is what is meant by "the fire sacrifice should be offered."
Regarding the phrase "for one possessing glory," this refers to the practice for the attainment of wealth, extending up to the phrase "endowed with victory." For that very purpose, one should use fuel sticks made from the sapwood of trees such as palāśa, udumbara, āmra, kadamba, kaśmarī, plakṣa, aśvattha, śamī, and nyagrodha. These should be cut evenly, including the leaves, while still moist, from the middle portion of the tree. They should be two leaves in length, with a thickness of about a fist, and one cubit in height. They should be soaked in milk, curd, and clarified butter, and their two tips should be anointed with yellow fragrant substances. Holding them with the thumb and ring finger, they should be offered with the tips pointed in one direction.
The meaning is that one must completely avoid fuel sticks that are withered, leafless, furrowed, hollow, broken, barkless, too long, too short, crooked, split at both ends, too thin, too thick, infested with insects, worm-eaten, or otherwise defective. The phrase "into the fire of the fuel sticks" refers to the fire ignited by the fuel sticks. The phrase "unbroken" refers to unbroken grains of śyāmāka millet. The phrase "this is the sequence of the ritual" means that it is by these very steps that the procedure is performed.
In this regard, because this is the sequence of the brief explanation according to the ritual of the filling and pouring ladles, whatever substance is to be melted should be offered into the mouth of the fire god (Agni). The sacrificial wood, kuśa grass, and so forth, are offered into the maṇḍala of light. The food, the sprinkling water (ācamana), and so forth, are offered into the hands. The fragrance is offered at the heart. The flowers are offered on the head. The incense is offered into the light. The water for the feet is offered at the feet. The lamps and the water for the guest (arghya) are offered in front. In that context, the water for the guest should be offered into a separate vessel. Then, one should offer the sprinkling water and the cleansing water (prokṣaṇa) to the fire.
Next, regarding the general fire offering (homa) ritual for the common deities, it is stated: "That very wisdom," and so forth. One should visualize the samaya of the wisdom of suchness as being the fire god himself. Then, one should visualize the lord together with his maṇḍala arising from the syllable MĀṂ upon a moon disk at his heart. Having invited the wisdom maṇḍala, preceded by the water for the guest and the offerings and so forth, one should perform the fire offering. Furthermore, from each substance, one should offer one, three, seven, twenty-one, one hundred and eight, or one thousand oblations.
If this is performed for the sake of enrichment, then as a secondary application for all activities, the ritual application is taught for the purpose of invoking with mantras: "For enrichment," and so forth. For the seven activities such as enrichment and the rest, the seven mantras beginning with OṂ are to be appended in their respective order at the end. By the word "also" (aṅ), it is indicated that this should be done at the conclusion of the invocation.
Regarding the phrase "the exhortation should also be performed," this exhortation is to be inserted at the end of the mantra. The meaning is that after the syllable OṂ and so forth at the beginning of the mantra, the exhortation is placed, and then OṂ and so forth are inserted again. By this ritual, the maṇḍala circle residing upon the moon at the heart is to be thoroughly satiated with the previously mentioned substances, such as the moist substances of the moon and so forth, and the gratifying substances such as clarified butter, offered to the tongue that abides as a vajra.
The summarized meaning of how offering the burnt oblation to one's own lord constitutes an offering to all the deities is explained by the passage beginning with "at the heart." "One's own lord" refers to Mañjuvajra himself. "The being at the heart" refers to his jñānasattva; by offering the burnt oblation directly to him and thereby satiating him, one should visualize that all the deities, together with the jñānasattvas, become satiated. This visualization is because one has the conviction that the oblation is being presented to the tongues of all [the deities]. Alternatively, it is through the superior conviction that the tongues of all the deities and his tongue are inseparable.
Then, one should generate splendor by offering the ladlefuls of oblation three or seven times with the essence mantra of that family. Finally, having offered the ladleful of oblation, and having presented the sprinkling water, the rinsing water, and the offering water, one should worship perfectly, offer excellent praise, and request the circle of deities to depart. Then, having offered the remainder of the burnt substances to the fire god, one should likewise request that fire god to depart.
The term "wheel" refers to the drawn maṇḍala. "Perfectly enter" means that one should enter. Then, having visualized the wheel of the deities as if it were actually present, one should perform the offerings correctly according to the previous ritual and then emerge. Next, having appointed the Lord of the Family as the guru, one should first enter the maṇḍala oneself by means of the ritual for the entry of disciples explained below. Having completed the ritual of self-initiation as the Lord of the Family, and having received the authorization for all the master’s activities from that very source, one should make a supplication with verses to please the Blessed One by means of contemplating suchness and the truth, in order to admit the disciples into the maṇḍala.
In that context, "suchness" is the supreme state of liberation. "Truth" is the nature of all phenomena. If one asks what suchness is like, it is said: "That suchness arises from great passion." This means that the nature of Vajradhara, which arises from great passion and is untainted great bliss, is suchness. If one asks what the truth is like, it is said: "The wheel is also like a reflection." This means that the maṇḍala wheel, which possesses the non-dual wisdom body whose nature is like a reflection of all phenomena, is the truth. Regarding that: "Because it possesses the characteristics of the birth of space..."
These five verses beginning with "Thus it is said" constitute the offering through the song of the three samayas. Then, the single verse beginning with "Pervading the minds of all sentient beings" is for the proclamation of suchness. Then, the three verses are for the proclamation of the truth. In this context, the suchness of the three samayas—which is the suchness of Vajradhara—is the dharma of this [practice], and whatever is its samaya is the samaya of this [practice]; therefore, all the lords of the maṇḍala are also of the nature of Vajradhara. Consequently, whatever constitutes the suchness of that [Vajradhara] and so forth will also belong to Mañjuvajra and the others. Among these, the three verses demonstrate the songs of the three suchnesses. The three suchnesses are the suchness of nature, the suchness of union, and the suchness of purity. Regarding the suchness of nature, the verse beginning with "The birth of space" and so forth is taught. The nature of this [practice] is the bodhicitta, which is non-conceptual wisdom—primarily characterized by suchness and of a single taste with suchness, free from conceptual proliferation. That itself is the "Great Vajra" because it is indivisible. Therefore, it is said: "The nature of the Great Being Vajra." The phrase "Accomplish me as Vajrasattva" means "Make me your very self."
The mind is subject to arising, and that which possesses arising is subject to destruction; however, the Blessed One is without beginning or end. Thus, this is the nature of bodhicitta. If one asks what that bodhicitta is: it is the continuum of the minds of the bodhisattvas, which is without beginning or end. Because it is of one taste with emptiness, it is like space and naturally pure. It is the suchness-body (tathāgatagarbha) common to all bodhisattvas, which is realized at the ultimate stage of the gradual purification of adventitious obscurations. Therefore, it is explained as "bodhicitta." Consequently, how could there be a beginning or an end for the Blessed One, who possesses the nature of bodhicitta? Furthermore, when it is freed from obscurations, it becomes manifest; thus, it is appropriate to apply the conventional designation of "arising" to it, just as space appears clearly when free from walls and the like. Therefore, because the example stated as "because space possesses the characteristic of arising" exists, space possesses the characteristic of arising; its very essence is suchness, and for that reason, it is without beginning or end. "Supreme" means the principal. The verse concerning the suchness of the accomplishments (siddhi) begins with "supreme of all" and so forth. The supreme of all accomplishments is the great accomplishment, which is perfectly complete enlightenment (samyaksambodhi). Therefore, he is the Great Lord (Maheśvara).
He is the supreme master of all qualities, such as the ten powers and the four fearlessnesses. Therefore, he is the "exalted deity" (adhideva), for he is the deity who transcends all worldly beings. Because he has attained the vajra body, speech, and mind of all, he is the "Vajra-Holder of All." Because the excellence of all buddhas and bodhisattvas depends upon him, he is the "King." Since his enrichment is forever unchanging, he is the "Supreme Unchanging."
Regarding the teaching on the perspective of perfectly pure suchness (tathatā), it is said: "He is without faults," and so forth. Because he has abandoned all obscurations along with their habitual tendencies, he is "without faults." Furthermore, the phrases "abiding," "activity," "passion," and "joy" are the meanings of the words "permanent" and so on. Because he remains through the three bodies (kāya) for as long as space exists, he is "permanent." Because he delights all sentient beings with the passion that has attained all accomplishments, he is called "the one who is passionately attached to all passion." Because he possesses the passion of great compassion that is without objective reference, he is "Great Passion." Because he is gladdened by the joy of the signless dharma, he is called "Great Joy." The phrase "by that very [fact]" explains the three preceding verses. The song of the nature of phenomena (dharmatā) is shown by the single verse beginning with "utterly pure," in which the dharma is the body of the nature of phenomena, the essence of great liberation.
This is shown by the following verse: It is "utterly pure" because all adventitious obscurations, along with their habitual tendencies, have been abandoned, or because it possesses a purity from which there is no returning. Nirvāṇa is the supreme of all phenomena, and the nirvāṇa of a Buddha is the supreme of all nirvāṇas; since the Blessed One is the very nature of that, he is therefore the supreme of all. Because the dharmadhātu is naturally pure, it is primordially liberated. Because he has realized and "gone" (gata) to the dharmatā of phenomena exactly as it abides, he is the Tathāgata. "All" (ku) means without exception. "Good" (śānta) means virtuous; because fortunate ones arise from this, he is Samantabhadra. Because the dharmadhātu is the defining characteristic of all phenomena, he is the "Self of All" (Sarvātman). A "Sattva" is a being whose essence is enlightenment (bodhi). "Samaya" refers to the mudrā, and its "song" is shown by the verse beginning with "The great siddhi, the supreme of all," which has already been explained. "Great Lord" (Maheśvara) has also been explained. Its mudrā is the symbolic sign of its concordant cause, which is of the nature of the mind.
Through the power of all the tathāgatas, may I be blessed and granted the accomplishment of the mudrā that is the essence of the body, speech, and mind of Vajrasattva, the mudrā-lord and principal of the Blessed Mother Vajragarvā. How is he the lord? Because he is called the "Great Praise of the Vajra," and because he brandishes the primordial vajra with his right hand. This is merely an illustration; the meaning is: "Grant me the accomplishment of the mahāmudrā and so forth."
Having thus explained the offering of the song of the three samayas, the proclamation of tathatā (suchness) is expressed by the words "of all sentient beings" and so forth. The bodhicitta is the wisdom in which the two obscurations are purified, with tathatā as its primary nature. That itself is the state of liberation, the perfectly pure awakening of the Buddhas. That is the Blessed Vajradhara, and he is here referred to by the word "desire" (kāma), because he is the object of desire for the great ones. Furthermore, that "desire" of "all sentient beings" pervades the minds of everyone from Buddhas and Bodhisattvas down to ordinary beings. Because he bestows supreme bliss, he is like a father. In that regard, for the Buddhas, he pervades their minds in the manner of purity; for the Bodhisattvas, he pervades them in the manner of purifying the obscurations of their respective stages.
He also bestows supreme bliss upon them, because he generates the bliss of complete purity. As it is said in the Dhāraṇī of Entering Non-conceptuality:
"When the sons of the Victorious Ones contemplate this sublime Dharma non-conceptually,
They abandon the difficult-to-traverse path of conceptualization
And will gradually attain the non-conceptual.
Therefore, the supreme, peaceful, and immovable bliss,
Which is sovereign and non-abiding in equality,
This non-conceptual bliss will be attained by the bodhisattvas."
Some say that he "dwells in the heart." Because he bestows supreme bliss, he is dear, and thus it is said that he "resides in the heart." The Blessed One, who is desired, is also the father of those beings, because they are born from that very body of pure primordial wisdom (jñānakāya). Just as it is for the Buddhas and bodhisattvas, so it is for ordinary beings as well, because it is in terms of the nature of the purity of both mental and physical bliss that this is established.
Therefore, this Blessed One is the supreme object of desire and the supreme samaya. The supreme of all samayas is authentic primordial wisdom, and he is the supreme—the principal one—of those Buddhas and bodhisattvas who possess it. Alternatively, he pervades the mind in a subtle manner, like oil in a sesame seed. Bliss is supramundane; it is said that he "bestows it" and "resides in the heart," where "heart" refers to the fundamental seat of the mind.
The Father is that which generates through both pure and impure bodies. Regarding the phrase "supreme samaya," "supreme" refers to the purity of the mental form itself; it is preeminent because of that. The proclamation of truth is expressed in the passage beginning with "by which truth," and so forth. "Supreme wisdom" is non-dual wisdom, because it is indivisible into two. Furthermore, the non-apprehension of duality is insight (prajñā), while the apprehension of non-duality is method (upāya). As it has been said: "That which is without entity is insight; method is the characteristic of entity," and so on. This very nature of bodhicitta is also the nature of the lord of the maṇḍala. Therefore, it is shown that the maṇḍala follows that very nature. "Truth" is that which is non-erroneous. "Desire" is that which is intensely intended in the mind. "Phenomena" (dharma) refers to the deities of the maṇḍala, from Vairocana down to Amṛtakuṇḍalī. "Like a reflection" is because they are of the nature of mind-only. "Pure" is because of the complete purification of the afflictive obscurations. "Luminous" is because of the complete purification of the cognitive obscurations. "Untroubled" is because of the complete purification of the obscurations to meditative absorption. "Ungraspable" is because, being known by one's own individual reflexive awareness, it cannot be grasped by any other cognition. "Inexpressible" is because it is not an object of sounds or conceptual thoughts.
The cause of these is the dharmadhātu. The activity is through hearing, reflecting, and meditating, and so forth. Because these arise from these two, they are so designated. That which is called tathatā (suchness) and tattva (reality) is authentic wisdom; the complete purification of all obscurations of both is what is called tathatā and tattva. This is the indivisible dharmakāya of all the tathāgatas. Furthermore, that is the Blessed One Vajradhara, and since he is the lord of all maṇḍalas, [these deities] are definitely born from him; this is the meaning of the term "concordant cause." Therefore, these [deities] such as Vairocana and the rest are the collection of the mirror-like wisdom and so forth, which are connected to all the tathāgatas. By relying correctly on the mirror-like wisdom and so forth being sealed by the wisdom of equality, all other phenomena—both contaminated and uncontaminated—are also sealed by these very aggregates, sense bases, and elements. Therefore, one should meditate on these as being inseparable from them, because the dharmatā that is naturally pure and the seal are taken as the valid authority. "Reflection" refers to how they are drawn. "Clearly" means: look at the form of whichever reflection belongs to whichever [deity]. "Stainless" refers to the blessing of truth and...
This is because the Blessed One’s blessings definitively clear away negativity. Having thus supplicated the Blessed One, one should initiate the disciples who are worthy of initiation. Furthermore, there are two types: the general vows and the master’s vows. Among these, the vows that are granted even if one is not to become a master are the general ones; these were previously explained as having the characteristics of merely taking refuge and generating the mind of awakening. Those granted for the purpose of becoming a master are the master’s vows, which are correctly comprised of the five families. One should cause those who seek to be masters to adopt these; this term "vows" indicates the former, and I have already explained their essential nature.
Regarding how one enters by means of the general vows, it is stated: "the general disciple," and so forth. The disciple should bathe, be adorned with perfumes and the like, wear a flower garland, and have their breath made fragrant. Having put on red upper and lower garments, a crown, and tied a red face veil, they should be visualized in the form of their chosen deity, such as Mañjuvajra and so forth, as previously described. Thinking, "the body and so forth are to be made luminous," they should visualize the blessing of the eyes, the body, and so on. Having been separated by a curtain and sprinkled with consecrated water, the master should ask, "Who are you, dear one?" The disciple should reply, "I am a fortunate one, dear one." Then, the disciple should also offer a gift to the guru.
Having made perfect offerings with incense and so forth, and having had the student hold a flower garland with both hands, they should be placed at the eastern gate in the same manner with the syllable HŪṂ. Then, having generated the mind of yoga with the mantra: OṂ SARVA-YOGA-CITTO-TPĀDAYĀMI, one should place a vajra at the heart with this essence mantra: SURATE SAMAYA STVAṂ HO SIDDHI VAJRA YATHĀ SUKHAṂ. Then, one should recite to them the passage beginning with "Today you are blessed by all the Tathāgatas" and ending with "nor to those who lack faith." Then, having summoned the disciple with this Yamāntaka mantra: OṂ ĀḤ YAMĀNTAKṚT HŪṂ, or by the word "and so forth" [implying] the mantra of Takkirāja or the mantra of Hūṃkāra, and having caused them to enter with the five syllables A KHAṂ VĪRA HŪṂ, one should perform the rituals that follow. Regarding the vows of the master, there are specific rituals for the entry of the disciple, a small portion of which will be explained in the context of the irreversible empowerment. A small portion is also indicated here by the words "Then again." The word "then" refers to the immediate sequence following the entry. The word "again" has the sense of inclusion. The phrase "one should say this" refers to the passage from "Today you have entered the family of all the Tathāgatas" up to "lest your samaya be impaired." The word "again" indicates that these should be spoken to them and the rituals as explained should be performed.
The phrase "at his heart" and so forth explains the common ritual for those possessing the general and master vows. "If one speaks in this manner" means if one should speak thus. "Hell" refers to the River of No-Return. "Siddhi" (accomplishment) is to be connected with the phrase "by you yourself." "The water of Vajrāmṛta" means that it is a vajra in terms of subduing, and amṛta (nectar) in terms of benefiting.
The explanation of the ritual for the descent is as follows: "Then the disciple..." and so forth. The words to be recited by the disciple are: "May all the Tathāgatas grant their blessing, and may Vajrasattva descend into me!" Having had him say this, one should meditate on the syllable laṃ at his heart, from which arises a maṇḍala of the Great Power (Mahendra) marked at its four corners with yellow vajras and the syllable hūṃ. At the throat, one should visualize a white, circular water maṇḍala arising from the syllable vaṃ, marked with a vase. At the crown of the head, one should meditate on a blue wind maṇḍala arising from the syllable yaṃ, shaped like a bow and marked with banners. Within those two, the water and wind maṇḍalas, one should meditate on the syllables hā and āḥ respectively. Beneath the two feet, one should meditate on the syllable jhaiṃ, which is intensely blazing and radiating light in all directions. This jhaiṃ is ignited by a fire maṇḍala arising from the syllable raṃ, which rests upon the wind maṇḍala as its foundation; then, the descent is performed upon the disciple.
One should recite the mantra beginning with āveśaya and so forth with a majestic bearing until the descent occurs. Once it is known that the descent has occurred upon the disciple, one should visualize them as the body of Rāgavajra and visualize a red letter A on their tongue; if one then recites bhrūṃ hi vajra, it will reveal whether [the result] is virtuous or non-virtuous. Then, ask, "What appears before your eyes?" From the appearance of a maṇḍala of light—white, yellow, red, or black—one should know that they possess the fortune for accomplishments such as pacification and so forth. Then, to stabilize that descent, one recites tiṣṭha vajra. Then, with hūṃ, the flower garland is cast, and one recites pratīccha vajra ho. Then, it is bound upon their head, and one recites pratigṛhṇa and so forth. Regarding which deity those disciples have previously taken or not taken—that is, whether they have practiced or not—one should grant the application of whichever deity's sign appeared or was near to whichever deity the flower garland fell upon; that deity will be accomplished for those two. "Or else" means that these two have particular faith and devotion toward whichever deity. "Or else, by their very fortune" means that one should know which deity family these two belong to from their close engagement with it. Likewise, one should visualize a blazing Oṃ in the two eyes of the disciple who has descended, and [recite]: "Vajrasattva, today for you..."
Having removed the blindfold with the verse beginning with those words, one should say, "He vajra paśya," and then reveal the maṇḍala, starting from the Lord of the Maṇḍala down to Amṛtakuṇḍalī. "The eyes of all" means for the sake of seeing everything. "The vajra eye" means an eye that is unimpeded toward all material forms. "Unsurpassed" means as it is for the Buddhas. "Opening" means by clearing away the obscurations. The empowerment with the five [substances] such as water is the knowledge empowerment (vidyā-abhiṣeka); that is what is expressed by the words "vajra" and so forth. "Having spoken" means uttering the words. "With water" means first with the water from the Victory Vase (vijaya-ghaṭa), then with the vases of the four goddesses, and then with the vases of the maṇḍala deities; one should perform the empowerment while reciting their respective mantras. "As before" means as in the initial application, with the hosts of knowledge goddesses holding vases. "Crown" means a crown together with a silk streamer. "One's own lord" refers to Akṣobhya and the others. "That vajra" refers to the hand-symbol (cihna) of one's own deity. Alternatively, "that vajra" refers to the Śrīparamādya-vajra, because the Blessed One is the union of all Buddhas into one. For that very reason, it is said: "This is all the Buddhas."
"Because of perfect accomplishment" refers to buddhahood and so forth. "With the vajra and bell" means holding them with both hands. "By one's own lord" means that the lord should confer the empowerment. "On the crown of the head" means placing the vajra and bell upon the head. Likewise, as for the other name empowerment: it is the conferring of the name by saying, "O, [Name] Vajra," in the form of "O, glorious Mañjuvajra." Here, this name empowerment is bestowed by drawing from the names of the universal monarchs (cakravartins). If one asks who the universal monarchs are, it is the very empowerment of having become the lord of the wheel of the buddhas and bodhisattvas; it is intended that one is empowered by their names. Some may harbor doubts, thinking, "Since this is the state of a bodhisattva, both [the name and the status] are inappropriate," and to dispel that, the term "lord" is mentioned. The meaning is that whatever appears individually is the very nature of oneself; the point is that everything is the manifestation of the mind. "Primarily" means it is not a mere superimposition; the meaning is that in the ultimate sense, oneself is indeed all things. Why is that? It is because the mind itself is the self, that very cognition is the mind, and there is no appearance whatsoever apart from cognition. Therefore, that itself is Mañjuvajra.
The term "self" refers to direct perception and not to a mere conventional designation. Why is that? Because the noble Mañjuśrī is the wisdom body (jñānakāya). Therefore, it is logical to say that all these mental riches are the wheel (cakra), the mind is the wheel-turner (cakravartin), and that is none other than the Blessed One Mañjuśrī himself.
If it is argued that the protector Mañjuśrī is neither the wisdom collection of the buddhas nor that of all sentient beings, and therefore the conferring of empowerment upon sentient beings by the name "Mañjuvajra" is not suchness, then the text states "the phenomena" and so forth. Whatever are the phenomena of the buddhas and whatever else exists, all of them are the mode of suchness, naturally pure. Whatever phenomena are pure, that itself is the wisdom body of the buddhas. Consequently, for the disciple as well, the mental riches are the wheel of the buddhas and bodhisattvas, and since their mind is the wheel-turner known as Mañjuvajra, it is not illogical for both the name and the empowerment to be applied.
Regarding the phrase "himself" and so forth, because he has become the lord of the maṇḍala, the word "glorious" (śrī) should be prefixed to his own name. For example, as in "the glorious Mañjuśrī-āyatanamaṇḍala" and "the glorious Vajrasattva-āyatanamaṇḍala."
Regarding the empowerment of the name, there is a specific distinction, which is explained by the passage beginning with "to all" and so forth. The word "also" (aṅ) indicates the specific distinction of suchness. In the empowerment of the name, for the specific distinction of all deities, one should speak by joining the word "glory" (śrī), and preceding that, joining the word "O" (kye), and finally joining the word "vajra."
If one asks, "How is this known?" it is because of the phrase "from all the lords," which means "from the lord of the wheel" itself. Although in this particular context it is not the case that everyone has become the lord, it is indeed so within their respective maṇḍalas. Therefore, for everyone in this maṇḍala, the empowerment should be bestowed by joining their own name with the words "glory," "vajra," and "O," as appropriate. The meaning is that one should act accordingly, such as: "O glorious Mañjuvajra," "O glorious Sattvavajra," or "O glorious Pramuditāṅkuravajra," and so forth.
The explanation of the suchness of the empowerments described in that way is given by the passage beginning with "the water element" and so forth. The suchness of the purified water element is Akṣobhya, which is the wisdom of the utterly pure dharmadhātu, or the knowledge of exhaustion. The phrase "the lord, the accomplishing of activity" means that it is the wisdom of accomplishing activity. The phrase "bestowing the goal" means that because it bestows and demonstrates the goal, it is the "bestower of the goal."
The phrase "bestowing the meaning" is connected to the act of granting the meaning itself; thus, the teaching indicates that the name empowerment is of the nature of the mirror-like wisdom (ādarśa-jñāna). Regarding the term "wisdom" and so forth: those five wisdoms are "knowledge" (vidyā); therefore, the five empowerments, such as the water empowerment and the others, are explained as the "knowledge empowerments" (vidyā-abhiṣeka). The word "here" refers to the conferral of the knowledge empowerments. The term "vajra" refers to the conferral of the vajra vow (vratābhiṣeka); for while the knowledge empowerments secure the certainty of common enlightenment, they do not secure the special, perfectly complete enlightenment (samyak-saṃbodhi). Therefore, in order to eventually attain perfectly complete enlightenment, it is appropriate to perform only the conferral of the vow within the knowledge empowerments, but not the prophecy (vyākaraṇa) and the encouragement (āśvāsa), because those two are associated with the stage of non-retrogression (avaivartika-bhūmi).
Furthermore, to whom is only the knowledge empowerment granted? It is granted to those who do not seek the master empowerment (ācārya-abhiṣeka), or to those who, though seeking it, take only the general vows but not the master's vows. The term "element" (dhātu) refers to Vajradhara. The term "family" (kula) refers to the nature (svabhāva). If one asks what that is, it is the empowerment of the great vajra. That is "mastery," and the meaning of mastery therein is the state of being irreversible.
For that very reason, the empowerment into the Great Vajra is called the "irreversible empowerment" and is also explained as the "master empowerment." Therefore, if the irreversible empowerment is conferred here, all three—vow, prophecy, and encouragement—must be performed, because both the prophecy and the encouragement are also attained. Regarding the empowerment of knowledge, the phrase "this is the name" means that sometimes, even for the empowerment of knowledge alone, the vow, prophecy, and encouragement are to be bestowed after observing the specific capacity of the vessel. The term "name" is a conventional designation for the purpose of a name. This conventional designation is like bestowing a vow for the sake of eventually attaining great enlightenment through the power of superior devotion, thinking, "I have been prophesied," or "I have obtained encouragement."
It is taught that immediately following the empowerment of knowledge, the vajra vow should be bestowed. This is expressed by the words "This is that," and so forth. It consists of the verse for bestowing the vajra vow, the mantra for causing the vow to be taken beginning with "Oṃ," and the bestowal of the three samayas associated with the vow. As it says in the Śrīparamādya: "By that very [empowerment], one should hold the vajra, ring the dharma bell, and having blessed the great mudrā of samaya, recite the essence mantra."
Thus it was said. Here, the words of the bell should also be applied to the phrase "grasp that very [reality]." To explain this, the passage beginning with "the vajra vow" and so forth is mentioned. "All" refers to the general vows and the vows of both [body and speech]. This should be connected to the phrase "one should cause [the disciple] to grasp that very vajra." The suchness of the vajra is [explained] by the verse beginning with "without beginning or end." "Lord" refers to the lord of all wandering beings. The remaining [terms] have already been explained. The passage beginning with "This is that" and so forth is the verse on the suchness of the bell. Just as the insight that is the very nature of the great enlightenment of the Tathāgatas focuses on emptiness, and that [insight] is perfected by the spontaneous engagement of various sounds and languages that teach it, the bell is also like that. Therefore, since the Victors have explained that this [bell] is the insight of suchness in the form of a mudrā, that very [insight] is held to be enlightenment. The passage beginning with "existence" and so forth is spoken as a verse on the Dharma. "Existence" is the stream of births in saṃsāra. That is pure by way of its being pure in its very nature, which is called suchness. However, by means of the other-dependent nature, which is comprised of the clinging to whatever entities have the character of subject and object as they are conceptually imputed by oneself, a contradictory existence is produced.
The meaning is that what was previously without harm has been made harmful. Furthermore, regarding the term "Supreme Being" (sattvottama), it refers to the Bodhisattvas who act as the supreme within existence, bringing about non-abiding nirvāṇa. If one asks how they do so, it is by means of "natural purity"; this refers to the purification and exhaustion of the false clinging to that very nature.
The explanation of the granting of the samaya through three verses begins with the words "approach and so forth." This is the summarized meaning: having blessed the mahāmudrā with the essence-mantra (hṛdaya) explained in the stages of approach, near-attainment, and so on, one should recite the mantra of one's chosen deity in each moment as an offering, with the objects of desire such as form and so forth having become the samaya. The phrase "without deficiency" means that the branches of the offering are complete.
The verse beginning with "one's own awareness" (svavidyā) teaches the branches of the offering; it should be connected with the statement "one should offer with that samaya." Furthermore, the two branches of the offering are: the definitive determination of suchness through the mere self-awareness of form and so forth, and the supreme greatness through the pervasiveness of all directions and times. The third is the mental engagement of oneself in the manner of the Lord of the Mandala. The fourth branch is the superior resolve to offer both of those; these are the factors that must certainly be performed.
Furthermore, if one relies on vows that cause affliction to the body and mind, even the inferior siddhis will not be accomplished. That is to say, the siddhis of invisibility, the superknowledges, the vidyādharas, and the siddhis of body, speech, and mind will also not be achieved. Therefore, the conduct of mantra itself is the supreme of all conducts. In that regard, the Buddhas and Bodhisattvas who engage in that conduct attain the syllables of the Dharma by means of relying upon all desires; they attain liberation, which is the nature of the dharmakāya. "Supreme" means it is superior to the liberation of the śrāvakas and others.
If one asks: "How can those who do not desire awakening attain awakening? Or how can those who desire awakening achieve the inferior?" It is not so. Regarding the phrase "seeking wisdom," because they seek awakening, those called "possessing passion" should rely on desire through the application of the wheel endowed with pure insight, and should accomplish everything. They should accomplish both awakening and the inferior siddhis. That very point is explained in verse, beginning with the words "Whatever else," and so forth, by means of the pleasing acts of meditating on the body, speech, and mind as previously described. The phrase "whatever was explained" indicates the meaning of "already explained." In that way, the preceptor should himself recite the mantra one hundred and eight times together with the mudrā of the assembly and bestow it upon the disciple who has received the vidyā empowerment.
"O Bhagavān, please grant this to me; please cause it to take hold within me," he says. The disciple also says: "O Bhagavān, I have received it; please cause it to take hold within me." Then, having had him recite within the maṇḍala and having taught him the mudrā of his own deity, one should say: "Do not speak of this to those who are unskilled in mantra and mudrā or who have not seen the maṇḍala; by that cause, you and they would surely fall into hell." Since the empowerment of the master is to be bestowed during the empowerment of knowledge, that which stabilizes it is the section beginning with "the disciple." Here, "vow" refers to the vow of the master. "Bodhivajra" is the Great Vajradhara. Because he possesses this great offering or great power, he is the "Great Offering." "Ākāśavajra" is the Vajradhara; because awakening is equal to space through the single taste of suchness, he is shown here to be of that very nature, and because he engages in its activities, the Guru himself is called "Ākāśavajra." Regarding the phrase "at the entrance," one should remain at the designated entrance through which one enters. Furthermore, having made a multicolored eight-petaled lotus there, one should sit there by means of the "application of one's own deity"; this means one should perform the application of whichever deity one desires. "Bestow the knowledge empowerment as before."
The phrase "on that very seat" means that the student has received the empowerment of awareness through the preceding ritual. To such a student, the empowerment of the Buddha-wheel should be conferred. The phrase "arising from one's own heart" refers to those [emanations] that emerge from the gateway of the light rays of the mantra at the master's heart. The expression "music, fragrance, and so forth" includes parasols, victory banners, flags, and the like, as well as precious vases completely filled with the water of primordial wisdom (jñāna). The word "by this" refers to what is explained below. That which is the secret of the body, speech, and mind of all Buddhas is the very abode of the Great Vajradhara; it is by way of the concordant cause arising from that. By that very [means], it is the "Great Vajra." This is explained as the empowerment of the Great Vajra, the irreversible empowerment, and the empowerment of the master. To whomsoever this empowerment is granted, the secret empowerment and the wisdom (prajñā) empowerment should be conferred. Furthermore, immediately following that very empowerment of the master, all rituals such as the application of the eye-salve should be performed; the distinction is merely this: in that regard, one should grant only the empowerment of authorization through the five verses beginning with "In brief, for the sake of benefiting all sentient beings in all worlds," but one should not perform the six verses beginning with "By nature, sentient beings..." as well.
To make [the teaching] resonate in the heart, one should do so by means of the very first verse and not by the second. Then, the suchness of the maṇḍala, the suchness of the deities, and the activities of the master should be taught herein. The explanation of all of these is found in the Śrīparamādya, beginning with the words, "Because it is without inequality, it is four-cornered," and so forth. The meaning of this is that the maṇḍala is four-cornered because it is without inequality; this is the meaning of the "purity of being without inequality." Furthermore, this extends up to the point that the suchness of the four corners themselves is without inequality. The explanation of "being without inequality" is expressed by the words, "The equality of Buddhas and non-Buddhas." The sense is that because Buddhas and non-Buddhas are equal in their nature of suchness, they are "without inequality." In the Śrīparamādya, it says, "Recollection is the four doors of the faculties." The extensive explanation of this very point is expressed by the words, "Body, feeling," and so forth. The intention is as follows: in the phrase "recollection is the faculties," the word "recollection" includes the fivefold set beginning with mindfulness, as it serves as a mere illustration. These are the four applications of mindfulness, the four right endeavors, the four bases of miraculous power, the five faculties, and the five powers. The word "powers" includes, in their respective order, the fivefold set of subjects beginning with faith.
In this regard, the three groups and the three faculties are, respectively, the eastern gate; the two faculties and the two groups are the northern gate. The phrase "desiring for the sake of awakening" should be applied to all the gates. "Desiring for the sake of awakening" means delighting for the purpose of awakening; because one is transformed for the sake of awakening, it is termed a "gate." That wisdom which is the absence of intrinsic nature—being free from the identity and multiplicity of the body, feelings, mind, and phenomena—is what is called "mindfulness" (smṛti) regarding the body and so forth. Because it is the cause of mindfulness, it is called "mindfulness," meaning the application of mindfulness to the body, the application of mindfulness to feelings, the application of mindfulness to the mind, and the application of mindfulness to phenomena. The meaning is that these applications of mindfulness are of the nature of insight (prajñā) and are the causes of mindfulness. The essence of these four types of mindfulness and the faith that precedes them—both of these are the suchness (tathatā) of the eastern gate; the meaning is that these five are the suchness of the eastern gate. The four types of diligence and the diligence that precedes them—these five are the southern gate; the meaning is that they are the southern gate. If one asks how they are of four types:
Then, following the dharma-smṛtyupasthāna, there is the first diligence, which is for the sake of abandoning the distortions that have arisen and been produced after one has fully understood the afflicted phenomena characterized by distortion and the purified phenomena characterized by non-distortion. The second is for the sake of not producing the distortions that are yet to arise and have not been produced. The word "also" indicates that the third is for the sake of producing the antidotes to distortion—namely, the authentic [states] that have not yet arisen or occurred following these two. The fourth diligence is for the sake of maintaining the authentic [states] that have already arisen. These four types of diligence are explained as the "right abandonments" (samyakprahāṇa). Because the mind is correctly placed within by means of this object, they are called "right abandonments."
Regarding the phrase "aspiration, enthusiasm, stability, and discernment," this is a synonym for the samādhi of aspiration, the samādhi of diligence, the samādhi of mind, and the samādhi of discernment. The samādhi of aspiration is that which arises from the power of application through devotion to the samādhi that places the mind within by means of the right abandonments. The samādhi of diligence is that which is born from the power of constant application. The samādhi of mind is that which is born from the very act of placing the mind upon the mind after having attained the previous samādhi.
The thorough investigation of the object of observation, whatever arises, is the meditative concentration of investigation. When one attains flexibility through these four meditative concentrations, they become the bases of miraculous power (ṛddhipāda); they are the "bases" for the applications of the superknowledges and so forth, meaning they are the "abodes" and "causes." These four bases of miraculous power, together with the mindfulness mentioned above, constitute these five, which are the western gate. Regarding "faith, diligence," and so forth: faith, diligence, mindfulness, meditative concentration, and insight—which constitute the flexibility of the mind through the bases of miraculous power—are the faculties (indriya). They are called "faculties" because they exercise mastery over the roots of virtue conducive to liberation. When these very same factors have attenuated their opposing sides—lack of faith, laziness, loss of mindfulness, distraction, and lack of introspection—and have thus become undistracted, they then become "powers" (bala) because they are powerful. In that context, faith is deep conviction; diligence is enthusiastic exertion; mindfulness is not forgetting the object of observation; meditative concentration is one-pointedness of mind; and insight is the discernment of phenomena. Since the faculties and the powers are both faculties and powers, and are also peerless, they are called the "peerless faculties and powers."
The faculties and powers are peerless because they serve as the application for the supramundane path. Those ten, together with the previously mentioned meditative concentration that takes the faculties as its object, and—by the word "also"—the insight that takes the powers as its object: these twelve phenomena are the northern gate; this is the meaning of the "suchness of the northern gate." "In that way" means that by means of the aspects just explained, such as "body and feeling," one recollects them, and thus the faculties are the four gates of that maṇḍala.
Regarding the phrase "the four dhyānas, beginning with the first": therein, that which is the freedom from the desire of the desire realm is the first dhyāna. That which is the freedom from attachment to the first dhyāna is the second. That which transcends the second is the third. That which transcends the third is the fourth dhyāna. Among these, the first and the third have five branches, while the second and the fourth have four branches. In the first, applied thought and sustained thought are the branches of the remedy, because by means of those two, one abandons the discordant factors of attachment, malice, and the discursive thoughts of harmfulness. Joy and bliss are the branches of benefit, because by abandoning the discordant factors, one attains the joy and bliss born of seclusion. One-pointedness of mind is the branch that is the basis for both of those.
This is because, by the power of relying correctly upon meditative concentration (samādhi), one thoroughly enters into the branches of the antidotes and the benefits. Regarding the second [dhyāna], internal clarity is the branch of the antidote, because it abandons applied and sustained thought (vitarka-vicāra). Joy, bliss, and one-pointedness of mind are the branches of the benefits; the branch of the antidote is the same as the previous one. Regarding the third [dhyāna], equanimity, mindfulness, and alertness are the branches of the antidote, because they abandon joy. Bliss is the branch of the benefits. One-pointedness of mind is a single branch, as before. Regarding the fourth [dhyāna], pure equanimity and pure mindfulness are the branches of the antidote, because these two cause the abandonment of bliss. The state that is neither suffering nor bliss is the branch of the benefits. One-pointedness of mind is as before. As for the phrase "the Heroic Progression" (śūraṅgama), the four meditative concentrations—the Heroic Progression, the Sky Treasury (gaganagañja), the Stainless (vimala), and the Lion’s Play (siṃhavikrīḍita)—collect the infinite meditative concentrations of the Buddhas and Bodhisattvas. These are also of a single taste by virtue of being without conceptual elaboration (niṣprapañca) and without discursive thought (nirvikalpa), yet they are distinguished by their specific functions. Furthermore, that by which one enters into all meditative concentrations without weariness is the Heroic Progression concentration. That by which one makes them stainless is the Stainless concentration.
That by which one sports like a lion through the superknowledges and so forth is the Lion’s Play. That which possesses a treasury like space for the gifts of Dharma and material wealth that pervade all buddhafields is the Sky Treasury. In that regard, that which is comprised by the four meditative concentrations of the bodhisattvas and that which belongs to the buddhas is by means of those very four meditative concentrations. Their purification is the four tiers. "Holding in the hand" and so forth refers to holding offerings such as divine food in the hand; "dancing" refers to [offering] through dance and so forth. That which possesses a maṇḍala of a vast assembly of goddesses whose nature is the dhāraṇīs of words and so forth is called by that name. The assembly of goddesses is called "dhāraṇī" because they are of that nature. "Of words and so forth" means that all dhāraṇīs are subsumed within the four dhāraṇīs, such as the dhāraṇī of Dharma and so forth. Among those, it is called the "dhāraṇī of patience" because it maintains patience; the dhāraṇī of mantra, the dhāraṇī of Dharma, and the dhāraṇī of meaning are likewise. Their purification is to be applied respectively to the gates in the east and so forth, and to the offering goddesses nearby. Here too, the attainment of the level of "The Joyous" is explained as "patience" because it is the wisdom that serves as the cause for being without obstacles, due to its patience toward the ultimate dharmas.
The insight that brings about patience without long delay is called the "dhāraṇī of patience," because it holds patience. What is that? It should be understood as the certainty and the nature of appearance, accompanied by vast joy and satisfaction, which arises from a yogi abiding in a meditative concentration focused on a mantra and, by way of analyzing the meaning of the mantra, individually realizing all phenomena as being of an inexpressible nature or as the emptiness of non-arising. By the power of the meditative concentration that has become such, the speaking of such a mantra and its supreme accomplishment is the "dhāraṇī of mantra," because it holds the mantra. The mindfulness and insight by the power of which one correctly retains the infinite and inexhaustible Dharma spoken by the Tathāgata through the mere hearing of it are the "dhāraṇī of Dharma." The mindfulness and insight by the power of which one retains the meaning of those very phenomena exactly as they are are the "dhāraṇī of meaning." Because it completely fulfills all the intentions of sentient beings, it is endowed with various ornaments; this is the meaning of its "purity." The branches of the sublime Dharma practiced and taught by the Tathāgatas who discipline beings are of nine types. Because the sound of these is omnipresent, it is so called.
Because it is so, the various colors are like bells attached to the tips of wind-swayed [flags] that ring out sound. Wisdom is the arrow; because it destroys discordant factors, it is called "possessing wisdom" as it shares those qualities, meaning the mundane and supramundane paths of meditation. The five wisdoms, such as the mirror-like and so forth, are the mirror, as it is merely an illustration. The branches of enlightenment are seven, and they are the path of seeing. The three that are the intense radiance of light in all directions are the bodhicitta, insight, and the great wisdom of the Tathāgata’s path that is liberated from all obscurations. Because these three have become suchness, they are the blazing of the lattice and so forth. The suchness of the lattice is the supramundane path of meditation, because it uproots the afflictions. The half-lattice is the mundane path of meditation, because it clears away the afflictions. The sun is insight and wisdom. The moon is the bodhicitta. The fly-whisk is the wisdom of the Tathāgata’s path, because it is a royal insignia and because of its subtlety. The flower garland is the branches of enlightenment. The mirror is the mirror-like wisdom and so forth. Regarding the teaching on the suchness of the lattice and so forth, the Śrīsarvarahasya states: "By that, all afflictions are severed."
Because it snatches away the afflictions, it is a "net" (jāla); it is the very act of correctly cutting and abandoning. Abiding in the abandonment that clears them away is the application of the two accumulations. That which snatches away half of the afflictions is explained as the "half-net." That which is the naturally luminous is the unsurpassed bodhicitta. The mind that generates all purposes is explained as the moon maṇḍala. The nature of insight and wisdom, the vajra-like samādhi that has arisen, the great brilliance of the light of liberation, is explained as the sun maṇḍala. It is the flower of the five views and the close application of the five wisdoms; it is correctly explained as the "five buddhas." The supreme consciousness that is selfless like space is wisdom. The ornament of that wisdom is explained as the "mind of passion." Being free from the two obscurations, it is designated as the wisdom of samādhi. Through the distinction of the wisdom of the path, it is described as the "fly-whisk" (cāmara). As it is said: "The seven branches of enlightenment are likewise adorned with flower garlands." Also, from the Śrīparamādya: "The mirror of wisdom is the constant flower; the branches of enlightenment are the flower garland. The net is the constant mirror-flower, surrounded by the ornament of the flower garland." One should understand that this is the very same meaning. Furthermore, by the term "net," the "half-net" is also included.
The two terms "constantly" (nitya) and "stainless" (vimala) signify the meaning of the three [aspects] beginning with bodhicitta, because they are perfectly concordant with the three [aspects] beginning with the moon. Likewise, in the Samantabhadra-sādhana, it should be understood that this is indicated by the two terms "various ornaments" (vicitrālaṃkāra) and "constantly stainless" (nityavimala).
In that regard, what is the mundane path of meditation? It consists of the four meditative concentrations (dhyāna) as previously explained, and the four meditative absorptions (samāpatti) to be explained below: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception. These meditative concentrations and formless absorptions involve seeing the coarse defects of the lower levels and so forth, thereby becoming free from attachment to them, and seeing the qualities of the higher levels, such as peace, thereby attaining them.
What is the supramundane path of meditation? It is the noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. In this context, right view is the body, and the remaining [seven] are the retinue. Among these, right view is the vision that thoroughly discerns the truths. It is the establishing [of the truths] exactly as they have been realized.
The Teacher consists of, in their respective order, right thought and right speech. Pure ethical discipline is right action. Seeking the religious robes and so forth through the Dharma is right livelihood. Whatever diligence, mindfulness, and meditative concentration completely abandon, without exception, the obscurations of the afflictions such as desire for the realm of desire, the obscurations of the secondary afflictions such as anger, and the obscurations to qualities such as the superknowledges—these are, in their respective order, right effort, right mindfulness, and right meditative concentration.
What are the mirror-like wisdom and the others? They are the mirror-like wisdom, the wisdom of equality, the wisdom of individual discernment, the wisdom of accomplished activity, and the wisdom of the utterly pure expanse of phenomena. Among these, that which is the mirror in which the reflection of wisdom appears to all those to be trained—the cause for the differentiation of the wisdom of equality and the others—is the mirror-like wisdom. It is a wisdom that constantly engages with all objects of knowledge and is eternal and aspectless. That which is the wisdom of equality, endowed with great love and great compassion, and characterized by an utterly pure nature toward all sentient beings, is the wisdom of equality. That which is always unimpeded regarding all objects of knowledge and serves as the cause for all meditative concentrations and dhāraṇīs...
The wisdom that definitively demonstrates all enrichments and causes the great rain of Dharma to fall is the wisdom of individual discernment. The wisdom that accomplishes the welfare of all sentient beings in all directions through various, infinite, and inconceivable emanations is the wisdom of accomplished activity. The wisdom that is of one taste with the utterly pure expanse of reality (dharmadhātu) and is shared by all Buddhas without exception is the wisdom of the utterly pure expanse of reality.
What are the branches of enlightenment? Here, "enlightenment" refers to the path of seeing, because it is the first realization of suchness. Since they are its branches, they are called the branches of enlightenment. There are seven of them: the branch of enlightenment of correct mindfulness, the branch of enlightenment of correct discrimination of phenomena, the branch of enlightenment of correct diligence, the branch of enlightenment of correct joy, the branch of enlightenment of correct pliancy, the branch of enlightenment of correct meditative concentration, and the branch of enlightenment of correct equanimity.
Furthermore, among these, the discrimination of phenomena on the path of seeing is the body, while the remaining ones are the retinue. By establishing mindfulness toward phenomena, the discrimination of phenomena attains the nature of seeing the truths. Moreover, through diligence, it is attained without exception, and through the arising of that, joy is attained.
Those who abide in meditative concentration through pliancy do not become afflicted. By eliminating the dysfunctional tendencies (dauṣṭhulya) that consist of the seeds of the afflictions, they are free from affliction; this is explained as "equanimity." Therefore, these constitute the seven branches of enlightenment.
Regarding the phrase "of that," it refers to the square maṇḍala. "Wheel" refers to the maṇḍala. If one asks, "By what is it made to resemble an eight-spoked wheel?" it is said to be by the "pillars" such as the wheel and so forth: the two wheel pillars, the two jewel pillars, the two lotus pillars, and the two sword pillars.
If one asks, "In what manner?" it is because the eight liberations (aṣṭavimokṣa) have been purified into suchness. What are the eight liberations? The first liberation is: possessing form, one views forms. The second liberation is: having become formless internally, one views forms externally. The third liberation is: the view of the beautiful. Then there are the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, the liberation of the sphere of nothingness, the liberation of the sphere of neither perception nor non-perception, and the liberation of the cessation of perception and feeling.
In that context, "possessing form" refers to the nature of the viewer as being possessed of form. "Forms" refers to the objects to be viewed—whether forms are small or large, of poor or excellent color.
Regarding the phrase "seeing whatever gods and humans desire," this refers to the range from the absence of obscuration in emanation through to the stage of resolute conviction (adhimukti), by means of the vision of resolute conviction. "Perceiving internal form" means establishing the perception of oneself, the observer, as possessing form. The remainder is the same as before. Furthermore, by means of focusing on suchness regarding the emanated signs of pleasant and unpleasant forms, one meditates and enters into meditative equipoise by resolving that they are of one taste as pleasant. Through familiarity with pleasant forms and treating unpleasant ones as discordant, that is the liberation of the pleasant. Because one has completely transcended all perceptions of form in all those [realms] and the perception of space increases everywhere, one meditates and enters into meditative equipoise by resolving on space; that is the sphere of infinite space (ākāśānantyāyatana). Mastery over that is liberation, because it is liberation from the obscurations of that [sphere]. The meanings of the lower liberations should be applied in the same way. Then, having completely transcended even the perception of space, one resolves that very consciousness which previously resolved on space as being infinite; meditating and entering into meditative equipoise with the thought, "consciousness is infinite," that is the sphere of infinite consciousness (vijñānānantyāyatana).
When one seeks an object of observation other than consciousness and finds nothing at all—neither material nor immaterial—one becomes intensely convinced that "there is nothing at all" and enters into the meditative absorption of that cultivation; this is the sphere of nothingness. Having seen the faults of that very state through its vastness and so forth, one turns away from the perception of nothingness. Since one had already turned away from the perception of "not even a little" previously, one now turns away from the perception of nothingness as well. Therefore, this is not "non-perception," but rather the engagement of other, subtle, and signless perceptions. Consequently, this is called the sphere of neither perception nor non-perception. Based on that very sphere of neither perception nor non-perception, the cessation of the afflicted mind and the mental states and mental factors subsumed by the active consciousnesses is the cessation of perception and feeling. Here, the first two liberations are for the sake of emanating as one desires. The third liberation is for the sake of being free from the afflictions of emanation. The remaining four are for mastery over peaceful abiding. The eighth is for mastery over the most supreme peaceful abiding. These eight are the noble liberations, because the noble ones abide by means of them. Therefore, because they are relied upon through the bliss of abiding, the pillars are the liberations.
Regarding the phrase "from all directions" and so forth: the suchness (tathatā) that perfectly reveals the Vajrayāna of all the perfectly enlightened buddhas (samyaksambuddha) residing in all directions throughout the three times is completely encircled by the vajra lines. These suchnesses are taken from the Śrīparamādya, while the remaining suchnesses are taken from the Śrīvajraśekhara and other sources. As for "colors," the five colors themselves are the five perfect buddhas. Why is that? Because the wisdoms (jñāna) of the buddhas cause the consciousnesses of sentient beings to be attached and transformed, they are called "colors." That emptiness (śūnyatā) which is pure and free from the characteristics of objects, faculties, and so forth, and the wisdom that knows all phenomena through that very emptiness, is the "nectar" (amṛta). This is the nature of all buddhas, which the Vajra-holder partakes of and drinks; this is the suchness of the vase. That which is moistened and possesses the essence of compassion, arising from the concordant cause of the complete perfection of the two accumulations, is the suchness of the full vase. The suchness of the flowers and so forth is, in their respective order, the accumulations of the factors of enlightenment (bodhyaṅga) of the Tathāgatas and so forth. "Praised and auspicious satisfaction of the mind" means the mind is thoroughly satisfied. "Food of the Dharma" means delighting in the flavor of the Dharma. "Fear of blame regarding oneself" is a sense of shame (hrī). "Feeling shame in dependence on another" is a sense of propriety (apatrāpya).
These two are the garments, which are the suchness of the canopy, the garland of cloth, and so forth. The increase of non-conceptual great bliss is the suchness of the song and so forth. The suchness of the city is the city of liberation. The suchness of the maṇḍala is the condensed essence; it is the maṇḍala of the essence of the utterly pure dharmadhātu. Because it takes up and holds that, it is called a "maṇḍala." Following the explanation of the suchness of the maṇḍala, the suchness of the deity is to be explained; therefore, the phrase "the suchness of the wheel" and so forth is mentioned. "Teaches" means it is to be explained. Furthermore, the suchness of the supporting maṇḍala is enlightenment in its entirety, and the mind that is entirely pure in every respect regarding that enlightenment is the supported maṇḍala. Regarding the phrase "the yogic mind that holds the body and so forth," this refers to the yoga of the secrets of body, speech, and mind. The mind of the yogi who perceives the nature of whatever is the mind of the assembly of buddhas is, in reality, the supported maṇḍala. Why is that? Because the mind itself, through the purification of the four faculties such as faith, is the nature of the four gatekeepers, and through the purification of the faculty of insight, it is utterly stainless.
That which is the external purity and stainlessness of the six perfections, such as generosity, and which has become their very essence, is the nature of Rūpavajrā and the others. This is because the six perfections are their suchness. "Earth" refers to the earth element. "Method" refers to the perfection of method. By the word "and so forth," the elements of water, fire, and wind, as well as the perfections of aspiration, power, and wisdom, are included. "Signlessness" refers to the four joys. The essence of these is suchness, which is the mind; the meaning is that it possesses that nature. Furthermore, because they are the nature of the four goddesses, that itself is suchness. If one wonders how earth and the others are suchness, I say it is by way of the essence of suchness. Because they are perfectly subsumed within the saṃbhogakāya, and because the internal earth and so forth belong to that, they are also suchness; thus there is no fault, as they are of the nature of utterly pure wisdom. What are the perfections of generosity and so forth? They are the physical, verbal, and mental actions of completely relinquishing all possessions with a mind preceded by compassion, based upon the bodhicitta that abides in the dharmatā of the bodhisattvas, and likewise, the perfect undertaking and guarding of all vows.
Likewise, abiding in patience toward all harmful suffering, and likewise the physical, verbal, and mental activities that take joy in correctly gathering all virtuous dharmas—these are, respectively, the perfections of generosity, ethical discipline, patience, and diligence. Likewise, through having mastery over physical, verbal, and mental activities in every respect, the mind abides perfectly in every respect, and likewise the discernment of phenomena in every respect—these are the perfections of meditative concentration and insight.
In this context, the nature of phenomena is the lineage. Bodhicitta is the aspiration. Possessions are whatever one has. Vows are the turning away from non-virtue. Enduring all harm is the capacity to endure. Maintaining equanimity toward all suffering is the endurance of harm. Attaining mastery is becoming the master. Abiding is meditative equipoise. Discernment is definitive analysis.
What are the perfections of skillful means and so forth? They are the dedication of those very perfections toward great enlightenment; the aspiration and pursuit of special births and so forth in order to correctly practice those very perfections in all future lives; the power of insight arising from effort in order to practice those very perfections continuously in all lives; and the power of meditation arising from previous habituation.
In order to demonstrate those very points, one should with great effort correctly understand all the intended meanings. These are, respectively, the perfections of method, aspiration, power, and wisdom. What are those who delight in the signless? They are those who, by focusing on the Great Vehicle, delight in the single taste of suchness. The five cognitions of ordinary beings are, according to the Great Vehicle: the cognition of objects, the cognition of sentient beings, the cognition of self, the cognition of conceptualization, and the cognition of engagement. These are to be applied respectively to: the storehouse consciousness (ālayavijñāna) which has the nature of the objects of form, sound, smell, taste, and touch; the storehouse consciousness which has the nature of the sense faculties of the eye, ear, nose, tongue, and body; the afflicted mind (kliṣṭamanas) which has the aspect of "I" and "mine"; the mental consciousness; and the eye and other sensory consciousnesses. Their master is that which is free from the obscurations thoroughly subsumed by those [consciousnesses]. For that reason, that very mind is, respectively, the nature of the mirror-like wisdom, the wisdom of equality, the wisdom of individual discernment, the all-accomplishing wisdom, and the wisdom of exhaustion and non-arising; it is the nature of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya.
The wisdoms, such as the mirror-like wisdom and so forth, possess the characteristic of being the purified cognition of objects and so on, and they possess the nature of the suchness of Vairocana and the other [buddhas]. Because they possess the nature of the wisdom of exhaustion and non-arising, they appear clearly as the essence of the lords of the maṇḍalas. In this context, the wisdom of having completed what was to be done—expressed as "my births are exhausted" and so forth—is the wisdom of exhaustion. The cognition of there being no further activity—expressed as "I know no further existence beyond this" and so forth—is the wisdom of non-arising.
Furthermore, in order to show other suchnesses of the deities, the text says "form and so forth." When the very mind is purified of the delusions of form and so forth and is definitively liberated from them, the aggregates of form and so forth that are thoroughly meditated upon and endowed with those characteristics are the suchness of the deities. The imputed aggregates and so forth, or those that are contaminated and so on, are not the suchness of the deities. That purity is also inseparable from the mind; therefore, that very mind is the identity of the deities of the aggregates and so forth.
In that regard, the suchness of the buddhas consists of the five aggregates: form, feeling, perception, formations, and consciousness. The suchness of the bodhisattvas consists of the twelve sense bases: the eye, ear, nose, tongue, body, and mind, as well as form, [sound, smell, taste, touch, and phenomena].
[These are] sounds, odors, tastes, tangibles, and phenomena. The suchness of Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, and Vajradhara consists of earth, water, fire, wind, and space. Furthermore, to demonstrate other suchnesses of the deities, the terms "miserliness" and so forth are mentioned. The perfections are the ten perfections as previously explained. The levels are eleven. "Firmly established" means that the mind abides with great stability in the nature of those [levels]. Why is that? It is because of the statement: "Through the transformation of the basis of miserliness and so forth." This transformation of the basis is characterized by the fact that the levels and perfections are not separate from the mind; they constitute the suchness of the deities. In that regard, the suchness of the ten goddesses is the ten perfections. The two levels, "The Joyous" and "The Stainless," belong to Yamāntaka. Then, the three levels belong to the remaining three gatekeepers. Then, the five levels belong to the five Tathāgatas. "The Universal Radiance" belongs to the Lord of the Maṇḍala. What are the levels? They are: The Joyous, The Stainless, The Luminous, The Radiant, The Difficult to Conquer, The Manifest, The Far-Reaching, The Immovable, The Excellent Intelligence, The Cloud of Dharma, and The Universal Radiance.
In that regard, the bodhisattva who, through the thorough realization of the all-pervading dharmadhātu, abides in a state of supreme joy with a pure superior intention, is on the level of "The Joyous" (Pramuditā). Abiding in possession of naturally pure ethical discipline through the cause of the utterly pure superior intention is "The Stainless" (Vimalā). Abiding in the light of entering into meditative equipoise in worldly dhyānas and samādhis through the cause of pure ethical discipline, being free from the stains of immoral conduct, is "The Luminous" (Prabhākarī). Abiding in possession of the light of discerning the thirty-seven factors of enlightenment by relying on that very samādhi is "The Radiant" (Arciṣmatī). Abiding in the discernment of the truths of suffering, origin, cessation, and the path by relying on that very discernment is "The Difficult to Conquer" (Sudurjayā), because it is won and mastered through great difficulty. Abiding in the discernment of the twelve links of dependent origination by relying on that is "The Manifest" (Abhimukhī), because one abides there through the perfection of wisdom in which unimpeded wisdom has become manifest. Abiding in the signless by engaging in uninterrupted effort through having attained mastery in the discernment of the factors of enlightenment and so forth is "The Far-Reaching" (Dūraṃgamā), because one has reached the culmination of the conduct of application. Abiding in the signless by engaging spontaneously and uninterruptedly by relying on that is "The Immovable" (Acalā).
This is because the mind is unwavering with respect to the signless. Based on unwavering insight and meditative concentration, one abides in the purity of the four analytical knowledges—of phenomena, meaning, definitive expression, and eloquence; this is the "Excellent Intelligence," because the intellect of the analytical knowledges has become excellent therein. "Raining down" refers to the clouds; it is the conferring of empowerment or the raining down of rain. Furthermore, abiding in which one obtains the empowerment of the Dharma for great enlightenment, and personally receives as well as bestows upon sentient beings the exceedingly vast rain of the Buddhas' Dharma, is the "Cloud of Dharma." Abiding in which all latencies of obscuration are completely destroyed and the ultimate purity of all the Buddha-qualities is reached is the "Universal Radiance." What are stinginess and so forth? Stinginess is a mental factor that is the discordant opposite of generosity. Immoral conduct is the discordant opposite of ethical discipline. Intolerance is the discordant opposite of patience, consisting of anger, suffering, and fear. Likewise, one should understand that laziness and so forth are the discordant opposites of diligence and the rest. Furthermore, in order to demonstrate the suchness of the goddesses, the text says "their own discordant [opposites]," and so on. The suchness of the ten goddesses is characterized by the knowledge of the ten powers of the Tathāgata, which possess unimpeded capacity regarding the ten points.
The nature of the four fearlessnesses is the individual realization, without any trepidation, of wisdom, abandonment, the teaching of the discordant factors, and the teaching of the remedial factors, respectively. These four fearlessnesses are the suchness of the gatekeepers. The four purities, the complete destruction of the habitual tendencies, and the knowledge of the supreme of all aspects are the suchness of the Lord of the Maṇḍala. All the remaining qualities of a Buddha belong to all the Tathāgatas; they are the suchness of those distinguished by various limbs. In that regard, the very mind that is secluded from the discordant factors of the powers and so forth is the powers and so forth. Therefore, it is said: "Complete with the powers and so forth, stainless." This means the nature of the stainless dharma, in which the powers and so forth are entirely present. For that very reason, it is also the nature of the deities. Furthermore, in order to demonstrate the suchness of the deities who are common to all, the words "non-conceptual" and so forth are stated. This is because all deities are the nature of insight and method. Therein, the suchness of insight is profound, because it is non-conceptuality itself. The suchness of method is vast, because it exercises mastery over the perfect fulfillment of the welfare of oneself and others. That non-conceptuality and mastery are also the purity of the very mind.
Therefore, the meaning is that the mind, which possesses that nature, is the nature of all deities. If, according to the manner explained, the very phenomena of the mind are the deities, then are those distinct phenomena and so forth separate from the mind or not separate? If they are not separate, is the mind that possesses that nature one or many? To address this, it is said: "Because the phenomena are personally cognized, distinctions such as being separate or not separate do not exist." This refers to those phenomena such as faith that are of the nature of self-cognition. Their very essence is that [self-cognition] itself. Furthermore, all phenomena that are being cognized and felt do not exist apart from the mind, because both the mind and perfect cognition have the characteristic of the clarity of space. Nor are they without distinction, because if they were not separate from a single mind, it would follow that they are a single entity. If that were so, would the mind itself be one or many? It is not so, because they are perfectly cognized as being non-distinct. If they were many, they would be individually cognized like the minds of many different persons. If that were so, would this single mind itself be of many aspects? It is not so, because it is contradictory for aspects that are non-distinct from a single mind to be many. If it is asked whether it becomes both one and many, the position of being separate has already been refuted.
Therefore, because all these are individually self-cognized and are correctly known by this very mind, they neither exist as distinct from the mind alone, nor do they exist as non-distinct. These phenomena, while possessing [the mind], do not abide as a single unity, nor do they abide as a plurality. Thus, because it is non-dual—lacking the duality of being either distinct or non-distinct in nature, or being either one or many—that mind is non-dual; and because it is non-dual, it is free from conceptual proliferation (niṣprapañca).
If one asks, "If the mind is thus free from conceptual proliferation, why is it then conceptualized?" it is for this reason that the words "in that way" and so forth are stated. "In that way" means that when the mind is conceptualized by way of the gateways of the deities and the gateways of suchness (tattva), the results of that mind become the Buddha-qualities, such as the perfections (pāramitā), and the manifestation of these is attained; it is not otherwise. If one meditates on "mind-only," one will attain merely a mundane meditative absorption (samādhi) similar to the sphere of infinite consciousness. However, if one meditates specifically on emptiness, that too will result in mere nirvāṇa, because it does not complete the activity of purifying the Buddha-qualities. Alternatively, if one meditates solely on the nature of the deity, one will not attain buddhahood by that alone, because the activity is incomplete.
Alternatively, if one meditates on the suchness of the deities but not the deities themselves, one will attain buddhahood after many incalculable eons, but not quickly. Therefore, because meditating on both is extremely pleasing and, through the distinction of blessings, one will attain unsurpassed, perfectly complete enlightenment most swiftly, there is no deficiency whatsoever. Since the two yogas of the drop and the subtle are also to be practiced as the meditation on suchness through the power of intense devotion—rather than being the initial stage—they are for the purpose of stabilizing the nature after meditation. Furthermore, because they are a portion of the "Supreme King of Activities" and both are for the sake of attaining mastery over the mind, rather than being the actual accomplishment of enlightenment within one's own continuum, there is no fault; such is the meaning.
Immediately following the explanation of the suchness of the deity, the master’s activities are to be explained. Thus, it is stated: "Then, the supreme yoga of the samaya," and so forth, up to "that very self." Here, the master’s activities are twofold: the ritual for requesting the accomplishments and so forth is shown by five verses, and the ritual for consecration is shown by three verses. Here, "yoga" is explained as the perfect application of the body. "Qualities" refer to faith, discipline, and so forth, as well as being in accordance with the activity.
"Opening" means the perfect union of the two organs; this should be connected with the subsequent phrase "to be accomplished." "Examine" means [examine] within the emanation maṇḍala. Following that, one should make the supplication. "Empowerment up to the ultimate of the person" means the empowerment up to the empowerment of the master; such is the meaning. "As explained" means just as it was explained previously. Furthermore, one should perform the recitation of mantras such as the three syllables and have the external bathing performed. "Himself" refers to those very [images] such as the statues. "Like a universal monarch" means like a universal monarch; or alternatively, it means having assumed the attire of a universal monarch.
This is what is shown: outside the site of the maṇḍala, one should have a bathing platform constructed, square with a side of one fathom and a height of two cubits, free from all defects, and beautifully adorned with auspicious [items]. Having first performed the purification of the deity seated upon a throne situated in the center of that [platform], one should smear [the deity] with the five products of a cow and praise [him] with verses of the Victor's auspiciousness, accompanied by various musical instruments and songs. Holding a white parasol and so forth in the manner of a king's empowerment, one should have the bathing performed with fragrant water and the victory vases (vijaya-kalaśa) and so forth. Regarding that:
For volumes, cloth paintings, masks, and so forth, one who knows the ritual should perform the cleansing with mirrors; for cast images and others, it is done directly. Then, having wiped the body with a soft cloth, one should apply [ointment] to the heart, the head, the neck, and the tips of the hands, and perform the perfect offerings. One should generate the maṇḍala of the assembly gathered upon the moon at the heart of the image and so forth, and having performed the ritual of the entry of the wisdom maṇḍala and so forth, one should confer the empowerments up to the end of the empowerment of the person. For those images that are not recognized as the forms of the deities of the assembly, one uses the body of Vajradhara. For Dīpaṃkara and so forth, as well as for temples and stūpas and so forth, one uses the body of Vairocana. For volumes and so forth, one should visualize Amitābha and perform the cleansing, empowerment, and so forth. At the end of the fire offering, one should open the eyes with a golden probe. Then, in order to offer food to the deity, once the fire god has been requested to depart, one should cook the food to be offered in the hearth using the remaining ghee and milk, while reciting the mantra in a manner accompanied by pride. Now, the secret and wisdom empowerments will be explained. In that regard, the generation of enthusiasm in the disciple and the distinctions of the empowerment are shown by one and a half verses beginning with "Wisdom and method." "Supreme" means the most excellent, because it brings about the direct realization of suchness. "Two" refers to the result that accords with the cause. "Three" refers to the ripened result. "Two" refers to the result of mastery.
This is because all obscurations are abandoned through the direct realization of the body and the direct realization of wisdom. Then, with the three verses beginning with "Then," the secret empowerment is shown. "Supreme bliss" refers to the substance of the Lord of Sages; it should be connected with the phrase "it should be brought down." "Stable intelligence" refers to having become free from doubt regarding wisdom. "Like the manifold, it becomes manifold" means that, like Vajradhara, it is the nature of all buddhas. "This" refers to what has been directly realized by the body. With the two verses beginning with "This dhāraṇī," the empowerment of insight and wisdom is taught. "Examined" means it should be closely characterized. The verse beginning with "This" is to be recited by the master. "Within the wealthy" explains the specific characteristics. "Behold" means to observe. This is the direct realization of wisdom. With the verse beginning with "Maṇḍala," the secret is explained at the time of the empowerment. With the three verses beginning with "This empowerment," the explanation of the secret is shown. According to the text of the Guhyasamāja, since the culmination is insight and wisdom, by whatever cause the empowerment is bestowed, just as Vajradhara and others attain the supreme siddhi, so it is said: "In that same way, the supreme conduct of awakening, and the other virtuous methods were taught."
The conduct of awakening is the conduct of the perfections. By the word "and so forth," the mantra conduct of the Action Tantras and the like is intended. "By others" refers to other empowerments included within the tantras. "As explained" refers to what was taught by the Blessed One in the Śrīparamādya. This is a translation of the meaning of a verse from the Śrīguhyasamāja. In that regard, the phrase "how by this the supreme siddhi" is the fourth line, which the author of the treatise has fully translated here in order to clarify the meaning through a complete translation. The five samayas are those to be consumed; the remainder are those to be guarded. The phrase "then" and so forth explains the prophecy. "Encouragement" is by means of the mudrā. The half-verse beginning with "the left" is its definition. "The left" means by the left hand. The portion from "Oṃ" up to "Svā" is the mantra. "From the miserable states of existence" means because of being caught within cyclic existence. The "limit" is bondage; transcending bondage is the "limit of existence," which is non-abiding nirvāṇa. "By this" refers to the mudrā of encouragement. "Mantra practitioner" means one who possesses the mantra as previously explained. Regarding "the self of all beings," when the master, who is of the nature of Vajradhara, is prophesied for awakening, then the mudrā, the mantra, and—
"By these powers of the Vajra Holder, all the Sugatas and the Noble Ones also grant their prophecy with a single voice," as the Blessed One has taught in the Śrīparamādya. Then, the empowerment of authorization should be conferred. First, possessing the application of the Lord, one should hold a golden probe over which the mantra has been recited; standing before [the disciple], one should speak these words:
"Just as the King of Eye-Physicians
Dispelled the cataracts of the world,
So the Victors have dispelled
The cataract of your ignorance, my son."
Reciting "Oṃ netra apahara paṭalaṃ hrīḥ," one should visualize the syllable praṃ at the disciple's two eyes and apply the probe. Then, showing a mirror, the characteristics of phenomena (dharma) should be taught:
"Phenomena are like reflections:
Pure, clear, and unclouded;
Ungraspable and inexpressible,
Arisen entirely from causes and karma.
Lacking intrinsic nature and without abode—
Having understood phenomena in this way,
Perform incomparable benefit for sentient beings.
Thus, you shall be born as a child of the Buddhas."
Then, ringing a bell produced from the final vowel, one should give it and say: "All things have the characteristic of space, and space itself has no characteristic. Through union with space, the supreme equality of all is revealed."
Then, giving a bow with the syllable hoḥ, one should say, "Pleasure all the Tathāgatas!" and have [the disciple] draw the bow and arrows in the four directions, and shoot one each upward and downward.
Then, taking a mirror with the mantra vajrasattva, one should say: "Like a mirror, Vajrasattva is pure, clear, and stainless. I, the self of all buddhas, abide within your heart, my son. Know that this is the bodhicitta, the lord of all tathāgatas."
Then, with oṃ vajrahetu maṃ, place a wheel between the two feet. With oṃ vajrabhāṣa raṃ, give a conch into the right hand. With the first vowel, give a volume of scripture, and with the last vowel, give a bell into the left hand, and say:
"From this day forth, by the mere generation of the mind of awakening, turn the wheel of Dharma. From this day forward, for the sake of the world, turn the wheel of the Protectors. With the unsurpassed conch of Dharma, fill everything without exception. Do not harbor doubt or hesitation; with a mind free of suspicion, proclaim the supreme way of Secret Mantra conduct in this world. By doing so, you will be said to have benefited the buddhas and repaid their kindness. All those Vajra-holders will also protect you in every way."
Furthermore, having endowed them with the application of the respective Universal Monarch Buddhas as appropriate, say: "In short, for the sake of benefiting all sentient beings throughout the entire world, turn the wheel of Dharma through various means of training." Likewise, [give] the vajra, the sword, the lotus, and...
"Turn the jewel wheel," with these words, the permission should be granted. By means of these five verses, the empowerment of the person should be bestowed. The further permission is taught by the six verses beginning with "By its very nature." "Tamed" means disciplined. "By purity" means purified by the rituals as they have been explained. "Common and otherwise" is a term for the common and the supreme. "Invisible" refers to the siddhi of invisibility; if that is accomplished, one becomes the lord of a thousandfold world system. If the superknowledges are accomplished, one becomes the lord of a second-order intermediate world system. If the siddhi of a Vidyadhara is accomplished, one gains mastery over a third-order thousandfold world system, which perishes and is formed simultaneously. These are the common siddhis. The supreme is indicated by the words, "The Vajra-holder is the lord of all beings"; if Mahamudra is accomplished, one becomes the lord of all world systems in the ten directions, which perish and are formed simultaneously. "Pacifying, enriching, and so forth" refers to the siddhis of the collection of activities. "Others" refers to treasures and the like; this is the siddhi of wealth. The verses that serve as symbolic indicators for the phrase "by means of the wheel's subsequent union" are those beginning with "O Lord of Vajras."
The phrase "Therefore..." and so forth is the concluding verse. Then, having purified [the disciple], one should anoint the disciple’s heart and recite the all-creating awareness mantra. A protection cord should be tied on the right hand. Then the guru himself should hold a parasol over the disciple’s crown. Having joined the palms, the disciple should be made to circumambulate the maṇḍala properly. Together with the parasol, the disciple should be made to prostrate with the crown of the head bowed toward the direction of the door, saying: "This disciple is offered; he shall uphold the Secret Mantra tantras."
When the guru has spoken thus, he should set down the parasol and take the disciple by the hand. Then he should give this instruction: "Now you have become a master of the maṇḍala and shall uphold the Secret Mantra tantras. You shall be honored by all the Buddhas, Bodhisattvas, and deities. Out of compassion for sentient beings, you must diligently draw the maṇḍala according to the ritual procedures and engage practitioners in the tantras."
Then, the guru himself should recite the secret mantra one hundred and eight times and give it [to the disciple] with these words: "Bhagavān, you have bestowed this upon me; please grant that it may take root in me." The disciple should then receive it and recite it, saying: "Bhagavān, I have received it; please grant that it may take root in me."
Then, having taught the four mudrās of one’s own deity, [the guru should say]: "You must not show even a single mantra or mudrā to anyone else, nor to those who are unskilled in these mudrās. Why is that?"
In this way, if a sentient being applies themselves to mantras and mudrās without having seen the maṇḍala, they will fail to attain the result and will fall into doubt. Consequently, they will die an untimely death and fall into the hell realms. For that reason, you too will go to the lower realms. The phrase "having entered accordingly" and so forth explains the granting of encouragement. "Then" refers to the period immediately following the granting of permission. "By this" refers to what is explained below from the Śrīparamādya, up to the point where it says, "it shall be included in the verses." "Benefits" refers to the qualities that constitute the result. "Then" refers to the encouragement for the sake of attaining the state of non-retrogression. For the purpose of stabilization, there are the three samayas of body, speech, and mind. By the verses beginning with "this" and so forth, that in which one is encouraged is the three samayas. "Supreme" refers to its qualities. "Sacred secret" is because it must be kept strictly secret. "Seen" refers to seeing with the eyes. "Having entered" refers to entering both externally and secretly. "Liberated by that" is because of the certainty of not acting otherwise. "Well-established" is because of the certainty of the happiness of the higher realms. "Death" is a downfall. "Unassailable and unslayable" refers to the Māras, for in that way one attains non-abiding nirvāṇa. Now, in order to show how those [downfalls] are ceased and how existence is taught:
The passage beginning with "existence" and so forth is stated: by attaining the dharmakāya, the very state of existence, which is without end, becomes completely purified; this is the turning away from suffering, but it is not a turning away in every respect as it is for the śrāvakas. "Teacher" refers to the one who performs the teaching of the dharma. "Supreme" refers to the tathāgata. "Became" means having gone; by attaining the saṃbhogakāya, the existence that is without end is accomplished, but it is not a state of finality as it is for ordinary beings. "Samaya" is so called because it is not to be transgressed. "Vow" (saṃvara) is the certainty regarding what is to be done and what is not to be done. "Accomplished" is because it is purposeful. "This" refers to what is explained below. "In accordance" means that it was spoken with a single voice. "Sublime and permanent" is because it does not change into something else. "Whatever is the vajra" is a term for that which is renowned as the vajra. "Merely generating" refers to either the aspiration for enlightenment or the engagement [in it], appearing in the form of a vajra upon the moon at the heart. "Into Buddhahood itself" is a term for the very certainty of enlightenment. "Without abandoning" is as stated in the Ākāśagarbha Sūtra: "Whatever bodhisattva abandons or causes to be obstructed the explanation of the śrāvaka vehicle, the explanation of the pratyekabuddha vehicle, or the explanation of the Mahāyāna dharma, this is the second root downfall."
Furthermore, as for the teaching: since all phenomena are the natural outflow of the utterly pure dharmadhātu and are thus the refuge of wandering beings, they are not to be abandoned; for one must never abandon that which has become one's refuge. Regarding the phrase "ignorance" and so forth: if, due to a lack of fortune or an absence of the capacity to hear the sublime Dharma in terms of its words or meaning, one should fall into doubt or error, then at that time, one should not explain the meaning of the words to them. "Oneself" means that one should not torment oneself. "Having completely abandoned oneself" means having cast aside the yogic mind; the sense is that one should not torment oneself by becoming in any way discordant with yoga. Furthermore: "One should hold oneself as happily as possible." This means that one should establish oneself in such a way that one becomes happy to the best of one's ability. "Happiness" means being without hardship; the sense is that one should not engage in the suffering of seeking or the suffering of misconduct and so forth. Why is that? Because this person will certainly become a perfect Buddha in the future. Regarding the phrase "Vajra" and so forth: if one attains enlightenment by meditating on suchness, should one then discard it because of the vajra or other [implements], or because of fame? One must not disparage [the guru]; even if the guru appears to have impaired ethical discipline and so forth, one should not show disrespect. "Equal to all Buddhas" means:
Furthermore, in this context, for those who possess diligence and exertion, it bestows enlightenment in this very life; however, the failure to attain enlightenment due to a lack of diligence is the fault of the disciple alone. Regarding the phrase "not displaying virtue," it means to remain concealed by the illusory form of great virtue. If one should become contemptuous, the method for restoring that fault is explained by the words beginning with "the guru." "By you" means by all of you. "Again" means once more. "One's own samaya" refers to the yoga of one's own deity. "Constantly" refers to inexhaustible virtue; this is because if one abides well in this vow and becomes perfectly unshakable. The phrase "samaya" and so forth means that one will become equal to the deities of the Secret Mantra. "The great king of the three realms" refers to the sovereign of kings, the supreme among all kings. "Stable" is because that very sovereignty, together with its constituents, is eternal. For that reason, one should make the mind extremely clear and faithful toward the guru, the Buddha, and so forth, becoming as indivisible as a vajra. "One's own samaya" is one's own deity. Although you have been born in a world of little happiness and great suffering, you will certainly attain a happiness that is like the Vajra Holder—exhaustless, undiminished, peerless, and blameless.
Then, one should offer three, seven, or one oblation and apply the phrase "to pacify." Thereafter, in order to pacify the king, the local lords, the Saṅgha and so forth, as well as the guardians of the directions and oneself, one should offer individual oblations and receive the fee from the disciples. In that regard, for the sake of the welfare of all sentient beings, one should receive [the fee] from each individual in order to perform activities such as hearing and reflecting, and to bestow gifts such as elephants; this is the meaning of the phrase "one should receive individually." Alternatively, one should exhort them to act as companions for the sake of accomplishing one's own siddhi. Then, having properly accepted what they have given, one should satisfy those who provide the fee with all kinds of food and conduct. Together with them, oneself, and others, one should worship the maṇḍala throughout the entire night without sleeping, using rituals such as the dances of dancers, music, praises, and recitation. Regarding the phrase "ending with MUḤ" and so forth: one should request the departure of the samaya-maṇḍala and the wisdom-maṇḍala as visualized, using the mantra OṂ ĀḤ HŪṂ MUḤ and the mantra OṂ AKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYANUTPANNATVĀT SVĀHĀ, while properly dissolving and withdrawing [the maṇḍala] with the right hand holding a vajra. "To beg" means to beg for the purpose of protection. "Great river" refers to rivers, the great ocean, and so forth. "Having properly obtained the descent of wisdom."
The phrase "thus it is said" means that a slight descent of wisdom has occurred. "Expounded" refers to the Blessed One. "Perfectly worship" refers to the ritual previously explained. Regarding "Vairocana and Locanā," the phrase "should be caused to descend" is the remainder of the sentence. "Moving" means becoming uplifted. "Complete knowledge" refers to the future and so forth, which transcend the [ordinary] senses. "Speaking" refers to speaking mantras that have not been previously learned. "Having granted permission" means by the power of that authorization. "By all three types of yogins" means by all three, such as the beginner and the others. "The ritual is as before" means that just as the Vajra Mind was explained as the lord of the maṇḍala in order to purify the secret of the mind, likewise, the Vajra Speech is for the purpose of purifying the secret of speech. In that place, it is the sign of Akṣobhya; this refers to the place of the lord. By the word "speech," Ratnasambhava and Amoghasiddhi are also included. For the purpose of purifying the secret of the body, the Vajra Body is the lord. In its place, the sign of Akṣobhya is to be placed. Here too, in the ritual of emanating the maṇḍala and so forth, the mind is the primary factor for all three types of yogins; since the mental activity is the primary factor in all actions, if one is devoid of this, accomplishment will not occur. The word "wisdom" (jñāna) should be applied to each [term]: wisdom, the beginner, and so forth.
There is a slight mastery over wisdom and the attainment of mastery over wisdom. By the verse beginning with "of the mind," it is shown that the mental ritual must be definitively established; then, by the verse beginning with "the Vajra Master," its excellence is demonstrated. "By mere words" means by the mantra alone. These also demonstrate the conferral of empowerment in the mental maṇḍala, because the term "disciple" is mentioned. In that context, the master generates the maṇḍala, and thereafter the disciple should behold it for a moment through the completion stage. To show that it is the primary cause of bodhicitta, the phrase "by mere entry" and so forth is stated; "entry" refers to ethical discipline. "By elaborating and speaking" means by means of extensive external elaborations. "Specifically" means primarily. "Having accomplished the mind" means having perfected it. To show that the results of the aforementioned rituals, such as enlightenment and so forth, are also the very nature of the mind itself, the phrase "bodhicitta" and so forth is stated. Regarding "whatever result," the result that is bodhicitta itself is the supreme, unsurpassed wisdom of a buddha. "The nature of Vajrasattva" refers to its own essence; the meaning is that this very essence is the state of Vajradhara. "Of that" refers to its branches, which are the three bodies.
Therefore, it is established that the mental ritual alone is the primary [practice]. If liberation does not exist, then there is only cyclic existence (saṃsāra), and since that is of the nature of suffering, one might wonder: "Where could that great bliss be?" To address this, the text says "ordinary" and so forth. "Ordinary" means inferior. "Conceptualization" (vikalpa) means that which is imputed—the minds and mental factors of the three realms. This is because it is said: "Unreal conceptualization is the mind and mental factors of the three realms." The very engagement of that conceptualization is the suffering of cyclic existence; there is nothing other than that, because there is no cyclic existence apart from the three realms. "This" refers to the suffering of cyclic existence. "In that way" means that it is ceased through the direct perception of the mind in the form of the maṇḍala as previously explained. Why is this? The text says "insight" (prajñā) and so forth. All phenomena throughout the three times and all the infinite aspects of the dharmas that pervade the ten directions are subsumed within that very nature. Thus, the maṇḍala of the support and the supported, which is the nature of all the utterly pure qualities of a Buddha, appears as being without attachment, without objective reference, and free from the conceptualization of subject and object. When the mind appears in that form, that conceptualization does not appear; therefore, it is like light and darkness, which are established as mutually exclusive.
Since they are established as contradictory, that mind, through thorough training, will cause the suffering of existence to cease. If it is argued: "These two are only occasionally contradictory; therefore, they do not necessarily cease. Or, if they are always discordant, then in both cases they would be of a nature that harms and is harmed, like the conceptualizations of a pot and a cloth," then it is said: "Those which are occasionally discordant are not always discordant, like darkness and light." Therefore, when one attains familiarity within one's own continuum through the aforementioned thoroughly trained mind, conceptualization is completely reversed. This is like the case of a clean person who has become a skull-bearer, where the distinction between clean and unclean disappears, or like refined gold that has been repeatedly smelted and purified. If it is argued: "Even if the ālayavijñāna is not perceived, it is still manifest because it serves as the basis. Otherwise, it would follow that it would cease even during deep sleep and so forth. Furthermore, the ālayavijñāna itself is the nature of the three realms, and its connection is the afflicted mind and the evolving consciousnesses. Thus, they do not cease even at the same time. Even if that is established, existence would not cease through thorough training, because it would follow that existence would cease even by meditating on the sphere of infinite space," [the response follows].
That is true; however, this is explained in another way. For here, what is called "ordinary conceptualization" is explained as the mental discourse characterized by the aspects of "I," "mine," the apprehended, and the apprehender. Since it is metaphorically designated as "suffering that is the nature of existence," the meaning is that it is the primary cause of suffering that is the nature of existence. The phrase "this" refers to the cause of suffering that is the nature of ordinary conceptualization. The phrase "that conceptualization does not appear" is because the mind in the form of the maṇḍala engages in the elimination of all false conceptualizations. Furthermore, this is not merely a matter of not appearing simultaneously. Therefore, if these two are established as being incompatible at one time, they are established as being incompatible at all times; thus, this is also logical. Because it always has the aspect of focusing on what is incompatible with that, once the cultivation has become manifest, it is extremely irreversible. As it is said in the verse:
"Because it is non-harming, the authentic object,
And the very nature, it is irreversible;
Even with effort, it cannot be harmed,
For the mind holds to that side."
There is no reversal or engagement of the antidote and the incompatible factor [in the case of the lower realms]. The sphere of infinite space and so forth do not engage in the aspect of selflessness; because they do not reverse the view of a self, the suffering caused by that [view] is also not reversed.
Furthermore, this is the truth of suffering, consisting of the cycle of birth after birth and the sufferings of death and so forth. Its cause, such as the view of a self and so on, is the truth of origin. Its antidote, the maṇḍala wheel, is the truth of the path. The transformation of the basis, characterized by the continuum of the mind, in order to ensure that suffering never arises again, is the truth of cessation; this is the ultimate reality here. This path is not merely for liberation alone, but is also the great nature of a buddha, because all the qualities of a buddha and all other phenomena are definitively realized in the manner of the maṇḍala wheel of the equality of the selflessness of phenomena. If one asks, "If one attains enlightenment through this, how many eons will it take?" it must be explained. Therefore, the words "all phenomena" and so forth are mentioned: it is the wheel that is the nature of all the qualities of a buddha, and the complete purity of both the world of beings—the sentient beings—and the vessel-world. This is the attainment of the perfection of meditation and the direct manifestation of entering into that reality in every respect. Thus, by the very cause of direct manifestation, one attains enlightenment in a single instant, because the result of a cause of direct manifestation is not interrupted by anything else. However, the meaning of the question is: "How many eons will it take for that engagement which brings about direct manifestation?"
Furthermore, it will be accomplished in as much time as it takes for meditation to reach full completion. Therefore, regarding this realization, there is no point in depending on eons. It is not that there is no result; rather, because a cause must correspond to its result, the statement in the system of the Pāramitā that enlightenment is attained in three incalculable eons is well-spoken. However, the statement in this Tantra that the enlightenment of a Buddha is perfected in a mere instant, a moment, or a brief flash is illogical.
If one asks, "In that case, a distinction must be stated," the distinction is explained by the words "gradually" and so forth. That which is gradual, such as generosity and the rest, may be profound even if the objects of generosity, ethical discipline, and so forth are not perceived; yet it does not become vast, because the ordinary state has not been abandoned. Therefore, since the vastness is only fully completed in that much time, it is unreasonable to fix the duration of the Pāramitā system at three incalculable eons.
If one asks, "How then is the ordinary state abandoned?" the text says "one's own" and so forth. That which is not limited by direction or time is "great," and is thus "vast." That which is characterized by a definite nature in terms of its own object and time is "small," and is therefore explained as "ordinary."
In that regard, [practices] such as generosity and so forth, when performed occasionally or in some manner, are merely obscurations to generosity and the rest. If one asks, "In what way is this tantra vast? How does one attain enlightenment in a single instant?" it is for this reason that the words "the world" and so forth are mentioned. Therefore, since the yogi in this tantra possesses the nature of the wheel of sentient beings who are of the essence of perfectly complete enlightenment, it is logical that they will realize the manifest awakening as explained, attaining it in this very life. Furthermore, here, all the riches of the qualities of the Buddhas and Bodhisattvas without exception belonging to the ten directions and three times are condensed by means of the emanation and reabsorption of a maṇḍala wheel that is of the nature of the unsurpassed and meaningful samaya, of the nature of unsurpassed offering, of the nature of great bliss, and of a delightful form. Having generated all sentient beings as oneself, one familiarizes oneself through meditative equipoise. Such a state is also followed and realized through conduct, recitation, and so forth. Consequently, all [virtues] such as generosity and ethical discipline are supremely marvelous and vast; and because everything is always seen as having the nature of suchness, it is also supremely profound in this context.
This is because the object of focus is pleasing. Since it is the object of the mind through the power of the samaya, it is also without difficulty. Therefore, it is indeed logical to say that in this very life, enlightenment will be realized in a mere instant. Regarding this, the verse states:
"By nature well-trained in the entire collection of qualities,
With the samaya of the Victors as a companion,
And likewise other conducts such as recitation and so forth—
Since all these are mental, one quickly attains enlightenment."
Thus it is said. If some should think that such vastness as this also exists in the system of the Perfections (pāramitā) because they are embraced by the Perfection of Wisdom (prajñāpāramitā), then the text says "the object to be given" and so forth. Even if the object to be given and so forth are not perceived, those acts of giving and so forth possess an ordinary nature; because they are delimited by the aspects of place and time, they do not overcome the limited through selflessness. It was explained previously that such [limitation] does not exist in the supreme wheel, the sacred [mandala].
The phrase "therefore" and so forth is a concluding verse. "Conceptualization" refers to all ordinary habitual tendencies. "Radiating in all directions" refers to that which possesses the light pervading all beings through the emanations of a Buddha that perform the welfare of all beings in every way; that is what is meant by "radiating rays of light in all directions."
"Samantabhadra" is a term for the maṇḍala-cakra, which is the cause of all virtue. "By the very act of meditating" means that at the time of beginning the exertion in meditation, one will attain awakening upon obtaining the freedoms and advantages (kṣaṇasampad) according to one's fortune—whether in that very lifetime, in one year, in half a year, or in that very day. "The three wheels" refers to the maṇḍala of the Mind explained in the fourth chapter, and the maṇḍalas of Dharma and Body taught in the sixteenth. These are the three bodies and the three secrets of the buddhas, which respectively cause one to attain the purification of the three ordinary bodies. Although all three maṇḍalas are each of the nature of the three maṇḍalas, they are distinguished by their primary presiding deities. Furthermore, the Tathāgatas are the maṇḍala of Body, the goddesses are the maṇḍala of Speech, and the wrathful deities are the maṇḍala of Mind.
If one asks why Kṣitigarbha and the others, as well as Kāyavajra and the others, are arranged as the internal nature, it is for that reason that the words "wisdom" and so forth are mentioned. The five wisdoms and the three bodies are also the Body; and since, in brief, these alone are the aspects of omniscience, if these are accomplished, everything is accomplished. "For what reason" means for which cause: the ultimate insight of the Sugatas is—
The perfections, the stages, the dhāraṇīs, and the other qualities of a buddha are fully established subsequent to that yogin of great bliss; the meaning is that they are accomplished by following after him. If one asks how he meditates upon the vast external maṇḍala, it is because he accumulates the collections with extreme swiftness. Regarding the phrase "the glorious one": he, who is the embodiment of insight and skillful means, is the one in whom the nature of all phenomena of all the noble buddhas and bodhisattvas is perfectly gathered. This refers to the one in whose mind the three wheels—wherein all world systems are contained within a single subtle atom—exist by way of being projected and withdrawn from the lord of the maṇḍala, or from the blessing of the body, speech, and mind. In order to eliminate the failure to fully understand the nature of oneself when composing this text, three verses beginning with "the sublime Dharma" are stated. This indicates that the author of this text is an authoritative person who has tasted the supreme flavor of the Teacher’s sublime Dharma and experienced the flavor of realization, who has made extensive learning his abode, and who is a holy being and a master possessing a foundation; it is not someone like myself. Therefore, the phrase "by one's own mind" implies that [I] am devoid of extensive learning and realization.
This work, composed by my own mind, was not established as something perfectly accomplished through mere persistence. Alternatively, this effort of mine was indeed undertaken for my own sake; for I have clarified and arranged into words that very text of the sublime guru which I have upheld. This is because the noble riches, such as faith and so forth, are to be cultivated. Therefore, those fortunate ones who have been made into suitable vessels by relying on and familiarizing themselves with what was composed for the purpose of cultivation and reliance are not to be disparaged. Alternatively, because this is the system of the sublime guru, it is fruitful for those who seek it, whether they are inferior or equal to myself. Furthermore, it is the tradition of the masters that even those with superior insight should accept well-spoken words from those of inferior insight. Thus, it is fruitful for all three types of seekers. Consequently, it brings the attainment of great pith instructions with little effort; and since it is seen to also serve the benefit of others, it was said, "Thus [it was composed]." This means: "I have composed this through the persistence of my own mind." The remainder is easy to understand.
Whatever virtue I have obtained from writing this extensive explanation of the maṇḍala ritual, by that may the sublime gurus attain the stainless glory of perfect buddhahood.
This is the commentary on the four hundred and fifty verses of the Maṇḍalavidhi of the Glorious Guhyasamāja, titled Illuminating the World.
This concludes the work composed by the great master Ratnākaraśānti. It was translated, edited, and finalized by the Indian abbot Vīryabhadra and the great translator-monk Rinchen Zangpo.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.