Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a detailed exegetical analysis of the Samantabhadra Sādhana, a ritual practice centered on the 'Four Branches.' The text functions as a technical manual for the practitioner, bridging the gap between ritual performance and philosophical realization. It argues that the attainment of the deity state is the ultimate purpose of the practice, achieved through the synthesis of merit, wisdom, and the cultivation of bodhicitta. The work commits the reader to a rigorous regimen of visualization—including the construction of complex maṇḍalas and the manipulation of seed-syllables—and the integration of meditative samādhis. By incorporating arguments from valid cognition (Pramāṇa) and the nature of emptiness, the text asserts that the ritual is not a mere external ceremony but a method to dispel ignorance and realize the indivisible nature of wisdom and compassion, ultimately leading to enlightenment.
Provenance
About this text
A commentary on the Sādhana of the Four Limbs known as Samantabhadrī, the Caturaṅgasādhanopāyikāsamantabhadrānāmaṭīkā belongs to the classical Tibetan tradition. The work is attributed to the Indian author Vitapāda. It was translated into Tibetan by Kamalaguhya and the great Tibetan translator mnga’ bdag ye shes rgyal mtshan. This translation is preserved in the Tengyur, volume ནི, where it comprises 97 pages and is situated within the canonical collection of the Guhyasamāja and Related Tantras. The text provides a detailed exegetical analysis of a ritual practice centered on the 'Four Branches,' functioning as a technical manual that bridges ritual performance and philosophical realization. It argues that the deity state is achieved through the synthesis of merit, wisdom, and the cultivation of bodhicitta, requiring a rigorous regimen of visualization—including the construction of complex maṇḍalas and the manipulation of seed-syllables—and the integration of meditative samādhis. By incorporating arguments from valid cognition and the nature of emptiness, the work asserts that the ritual is a method to dispel ignorance and realize the indivisible nature of wisdom and compassion. Scholars and serious readers consult this text to understand how ritual is employed not as a mere external ceremony, but as a means of attaining ultimate realization.
Sanskrit title
Caturaṅgasādhanopāyikāsamantabhadrānāmaṭīkā
Indian author
Vitapāda
Tibetan translators
Kamalaguhya, bod kyi lo tsa ba chen po mnga’ bdag ye shes rgyal mtshan
Cite thisAnuvāda, “An Explanation of the Samantabhadra Sādhana with the Four Branches” (Toh 1872), machine draft, 2026.https://naxiai.com/tibetan/works/toh1872
Summary & commentary
Significance
The work is significant for its integration of high-level Buddhist philosophy, such as Dharmakīrti's logic, into a practical tantric sādhanā. For the modern reader, it illustrates the interdependence of ritual precision and ontological insight in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-12
Preliminary Definitions and Motivations
Definitions of key terms, the cause for composing the treatise, and the importance of compassion and generosity.
23-35
Philosophical Foundations
Discussion on the nature of entities using the reasoning of Dharmakīrti and the role of insight in dispelling ignorance.
46-113
Ritual Visualization and Deity Yoga
Detailed instructions on visualizing the Vajra Speech, seed-syllables, the sun and moon maṇḍalas, and the mirror-like wisdom.
124-132
Practical Application and Accomplishment
Guidelines on dedication, purification of samaya faults, timing of meditations, and the signs of accomplishment.
Themes
The Synthesis of Ritual and Wisdom (7, 10, 101)
Compassion and Bodhicitta (5, 12, 124)
Non-duality and Emptiness (23, 130)
Visualization and Maṇḍala Construction (57, 68, 79, 129)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Samantabhadra Sādhana with the Four Branches·
In the language of India: Caturanga-sādhana-nopika-samantabhadri-nāma-ṭīkā. In the language of Tibet: Yan lag bzhi pa'i sgrub thabs kun tu bzang mo zhes bya ba'i rnam par bshad pa (The Commentary on the Sādhana of the Four Limbs, known as Samantabhadrī). Homage to the glorious Vajrasattva!
Glorious one, stainless through the clearing of all obscurations, with wisdom fully expanded; vast in nature, pervading all that is past, present, and future; the goddess of great bliss, the consort who realizes the essence of form—to Mañjuvajra, who possesses the body of bliss, I prostrate.
In accordance with the ritual of the glorious Guhyasamāja Tantra, I shall write this down so that the authentic sādhana of the Blessed Mañjughoṣa, composed by Buddhajñānapāda, may be correctly remembered as much as possible.
In this regard, the Venerable Master, wishing to begin this treatise, first performed an offering to the chosen deity to protect his own conduct. This was done so that merit might increase, obstacles and hindrances be averted, and his intention be fulfilled. He then stated the causes for the engagement of those possessing authentic knowledge.
Regarding the words "Glorious one" and so forth, this constitutes the offering, the praise, and the homage. One should understand that these consist of pleasing the deity, correctly expressing their qualities, and bowing with body and speech. Furthermore, the Blessed One’s specific qualities are expressed through the distinction of his majesty; however, in reality, because he is free from those four distinctions, he should be understood as being like the moon and its light.
Having thus shown the summarized meaning, in order to show the meaning of the individual parts, [the text says]: "In that regard, 'Glorious' (Śrīmat) is the definition of the accumulations of merit and wisdom. That which possesses these is 'Glorious.' This states the cause for the excellence of one's own welfare. Why is that? Because the excellence of one's own welfare, characterized by omniscience, arises from those two [accumulations]. Since this is connected to the Blessed One, it should be understood as a proximate definition at the time of the cause, but also as the state of the result. By this, he is described as being greater than Brahmā and the others. Because all aspects arise from the accumulations, he does not arise from the worldly sense of 'glory.' 'All delusions' refers to the removal of all delusions of ignorance, such as the obscurations of the afflictions along with their latencies, which act as obstacles to seeing the authentic reality; this is to be accomplished through the stages of receiving empowerments and so forth from the sublime guru. 'Stainless' refers to the omniscient one’s teaching on the stainless excellence of one's own welfare, the essence of which is the transformation of the ālaya-vijñāna and so forth into the mirror-like wisdom and the others. By this, he is described as being greater than the śrāvakas and the others. Furthermore, from the Ārya-laṅkāvatāra-sūtra: 'For example, just as a tree in the ocean is thoroughly tossed about by all the waves, likewise the deluded śrāvakas are thoroughly tossed about by characteristics.'"
One should understand this through such passages as: "Connected with the latencies of total affliction, / Both possessed and not possessed." Furthermore, the perfection of the welfare of others is taught by way of perfect clarity, as in the passage beginning: "With inconceivable majesty." That which is majesty is also inconceivable, and that which is the lineage is also the emanation itself; thus it is so called. The Blessed One who is adorned by that is referred to by that name. The meaning is as follows: by means of forms that appear to the mental continuums of those to be trained through a single lineage and so forth, he constantly acts for their benefit. Because of that, since all [beings] are established in knowledge, it is the welfare of others. The term "adorned" refers to the existence of such [forms]. The perfection of the welfare of oneself and others is taught in the passage beginning: "Not wisdom." In this context, "wisdom" (prajñā) refers to one's own consort. Furthermore, during the causal stage, it is the power of the nature of the two accumulations—such as generosity and so forth—which are completely pure, that gives rise to omniscience. During the resultant stage, it is the nature of perfect awakening, the essence of which is the purity of outer emptiness and so forth; by the power of that nature, it is the causal essence that completely purifies the mental continuums of those to be trained. The body of that essence, which is the body of the consort appearing in a profound and perfectly clear form, is the "body of the wisdom consort." That which is embraced by her, and which is beautiful, enjoyed, and enveloped, is what is so called.
This is because of attachment to the indivisible wisdom and the performance of the welfare of sentient beings. Therefore, in order to demonstrate that it is the cause of great passion, it is described as "great" in the Āryatattvasaṃgraha and other such works. What is it that is qualified by that? It is "to Mañjuśrī." "Mañju" means gentle, because he possesses the enjoyment of non-duality. "Śrī" has already been explained. "Facing toward the purpose of offering" means that, having performed an offering with body, speech, and mind in order to please him, one should apply the words: "I shall explain the ritual of the entities according to the stages of the glorious Guhyasamāja." To demonstrate that very point, it says "the glorious" and so forth. "Glorious" means that it brings about the attainment of supramundane excellence, or alternatively, that it is unstained by the defects of the afflictions. What is that? It is "the assembly" (samāja), because the Vajradhara is so called because all that is pure and impure is assembled within him in terms of the ultimate and the conventional. Because they are indivisible, the treatise established by him is also called by that name. "By its stages" means that other stages are negated. "The sublime spiritual friend" refers to the guru; having supplicated the guru himself to compose the sādhana, and having gained confidence and inspiration through that, one engages in the application of the composition. Alternatively, the "sublime spiritual friend" is Mañjuśrī; "supplicating him" refers to the granting of permission by his command.
"In that regard, having gained profound confidence in oneself, one begins with joy," it is said. This explains the cause for composing the treatise. Regarding the phrase "for the benefit of beings," this refers to the excellence of the very benefit of beings, characterized by higher rebirth and definite goodness. Its causes are fourfold. What are they? They are the ritual of the entities, such as the four branches of approach and accomplishment. "In order that beings may realize this, I shall explain it"—if one asks, "Since beings will come to realize this from the great tantras or from the extensive pith instructions of other masters, what is the purpose of this sādhana?"—for that reason, the specific intention is stated by the words "fortunate ones" and so forth. "Fortunate ones" refers to those who have abandoned the eight unfavorable conditions. The eight unfavorable conditions are: birth in the hells, birth as a hungry ghost, birth as an animal, birth in a frontier region, being without perception, being deaf or mute, birth in an eon when no Buddha has appeared, and holding wrong views. Having abandoned these, obtaining a body endowed with the [eight] enrichments is called being "fortunate." Furthermore, because it does not endure for long, it is "perishable." "Sublime beings" refers to those who correctly teach the Mahāyoga tantras. Because the Yoga tantras are difficult to encounter, those who teach them are also difficult to encounter. Because they are difficult to encounter, associating with them is also extremely difficult. As it is said: "The Omniscient One in the world..."
Whether bliss arises or does not arise is like the udumbara flower; it occurs only once in a great while. Even more difficult to encounter than that is this way of practicing the secret mantra. Thus it is said. Furthermore, the Root Tantra states: "The mantra was not taught during the times of Dīpaṃkara, the Sage Kāśyapa, and so forth. Why is that? Because at those times, sentient beings lacked the fortunate karmic lot." Such things were taught extensively. Therefore, "supreme" refers to the inseparable; "method and insight" refers to the nature of the profound and the vast. The desire to act in order to realize that through those [methods] should be connected with the phrase "the ritual of the entity will be explained." The meaning of this is as follows: because this [teaching] is easy to destroy yet possesses the fortunate lot, and because it is difficult to meet with the Teachers, there is concern that obstacles might arise for those listening to the extensive explanation. Thus, in order to be realized through a concise summary, the desire to act with the supreme method and insight arose, and for that reason, this was composed. In that way, the factors for the engagement of the wise, such as the entity and so forth, have been shown. Furthermore, the ritual of the entity that perfectly demonstrates the excellence of the welfare of beings according to the Tantra will be expressed. The purpose is for beings and especially for those of superior capacity to realize it. Since this treatise accomplishes that purpose, it exists as a relationship characterized by the arising of the means.
By the power of having demonstrated that ritual of the entity, the attainment of the state of a deity for oneself is the ultimate purpose of the purpose. This is because it is said, "That which is endowed with these is the authentic Dharma." Now, since it is appropriate to speak of the excellence of the practitioner and the object to be accomplished, and because the practitioner is the primary or the cause for manifesting the result, it is appropriate to speak of their excellence first. Because it is the object of that practitioner's activity, the object to be accomplished is taught later. Therefore, the text from "Then" up to "endowed with insight" teaches that meaning. In that context, "great compassion" is the essence of the desire to liberate sentient beings from suffering and its causes; it pervades all wandering beings. It is mentioned first because it is the root of all the qualities that arise hereafter. Thus, it is said: "With compassion alone as the foundation, all qualities are thoroughly produced." Therefore, the phrase "born from its power" means "born from its strength," and this should be applied to all [the subsequent qualities]. Consequently, because compassion alone is the root, the others should be understood as its branches. What is that very birth? It is "endowed with the mind of enlightenment" and so forth. "Enlightenment" is the manifest, complete awakening to omniscience. One who possesses the mind that aspires for that is said to be "endowed" with it; because they possess that very knowledge and protection, they are called a "mantrin."
Generosity (tyāga) refers to the perfection of giving, which is the first of the [perfections] such as ethical discipline. Because one enters into and familiarizes oneself with that very [generosity] in this manner, it is a "quality" (guṇa). One who possesses that is said to be "adorned." The "profound scripture" refers to the scripture of the Great Yoga of the Deity (devatā-yoga), because it teaches that all that is moving and non-moving is inseparable from oneself and the deity. To hold that with certainty according to suchness is "devotion" (adhimukti). Since all practitioners of mantra are empowered, it is appropriate for them to engage in the approach practice (sevā) and so forth; thus, it says "Glorious" (śrīmat) and so on. The "Glorious Guhyasamāja" has already been explained. Its "maṇḍala" consists of both colored powder and the mental [maṇḍala]. The "empowerment" (abhiṣeka) bestowed therein by means of the proper ritual—through the sequence of the water, crown, and so forth, up to the clear oral instructions—is "endowed with the perfect empowerment." This indicates the following: having pleased any one of the sublime gurus, one enters any maṇḍala without incomplete ritual, obtains the vase empowerment and so forth, and becomes a yogi who has realized the secret and the most secret [teachings]. Thus, having shown the qualities common to all yogis, the qualities for engaging in the practice are now taught, beginning with "according to the ritual." "Having received the command" means having received the command of the master in the past and having received one's own command in the subsequent time.
Furthermore, the first of these should be understood in general, while the second is specific. Regarding the phrase, "Meditating on the mantra with the four according to the ritual," this refers to the seed-syllable of one's own deity. "Meditating according to the ritual" means pleasing [the deity] through the stages of the initial yoga and so forth. It is said that by doing so, one will engage in the practice that achieves the aforementioned attainments and the like, but not otherwise. "Possessing that very insight" means that by knowing all the inconceivable in the manner of the maṇḍala circle, one realizes that there is no appearance of external objects. Here, other than what has been mentioned, one should also understand the following taught by the presence of the Guru: "Knowing the reality of the secret application, and through the three vehicles, the knower of suchness," and so forth. Immediately following that, the excellence of the practitioner is taught in brief. Now, regarding the phrase "in a pleasing place," once one has become thoroughly refined, the body becomes thoroughly refined, and one will experience bliss. Because one will come to know things as they are through meditative equipoise upon experiencing bliss, the phrase "whatever" and so forth is stated to indicate the place that gladdens the mind. "Whatever" is not to be taken as a specific entity, but should be understood in a general sense. The specific qualities are stated as "stainless water and so forth." This means that the water and so forth are stainless, and thus it is so called. If one asks, "Is it only that?" the answer is no.
The "supreme trees" are those such as the cūta and others that beautify the surroundings in the manner of a garland; this is what is meant by "covered." The term "mountain" does not merely refer to a physical proximity; in fact, it signifies that wisdom arises from the complete purity of the mind. Because such a place is to be purified externally, sandalwood and so forth are mentioned below. "Sandalwood" refers to the sun and the moon. The word "and so forth" includes fragrant water and fragrant substances. Furthermore, regarding the phrase "having smeared the square pedestal with the nature of Vairocana and the others," one should also understand that fragrant flowers of various colors and shapes are properly scattered there, along with other pleasing items such as canopies.
Such a place is conducive to meditative concentration. There, having sat upon a comfortable seat in the vajra posture, one should apply the phrase: "the Blessed One Mañjughoṣa should be thoroughly accomplished." In this context, "Blessed" (bhagavān) refers to the fact that all phenomena are overcome by the mirror-like wisdom and the others. He is one who possesses these. Alternatively, he is "Blessed" because he has "conquered" (bhagna); that is, the four māras have been conquered by non-dual insight (prajñā). Since afflictions depend upon insight, it is said that "insight is therefore the conqueror." He who possesses that is thus described. Alternatively, he is called "Blessed" because he has conquered ugliness and so forth through mastery and the other [perfections]. He who possesses these is thus described. "Mañju" has already been explained.
The term "Melody" (Dbyangs) is spoken; the meaning is that it should be thoroughly accomplished here according to the sequence explained below. Now, regarding the sequence of the path by which the Bodhisattva Mañjughoṣa is to be accomplished, the first yoga of that path is taught by the words "First," and so forth. "First" refers either to the first of the four times or to the first of the yogas. As for which time it is, it says "at dawn" and so on; "dawn" refers to the boundary of the first light of day. That is merely an approximate definition, for it is also to be understood as applying to midday and so forth, since most of the activities to be realized are shown to be taught at that time.
What is to be meditated upon as the first yoga at that time? It says "in the center of the moon at the heart," meaning in the center of a moon maṇḍala at one's own heart. This is that very thing which, through long-term familiarization, has become the cause for the four modes of conduct of the Great Brahmā who has become one with oneself, and which radiates five-colored light rays. It is endowed with the unerring signs. In the mantra scriptures, this is established as the syllable Māṃ, which abides as orange-red because it arises from great passion and is the source of all purposes. By establishing that, it is taught to be the cause of compassion and the other [immeasurables]. Furthermore, in order to meditate on the four immeasurables that arise through the force of the prayer, "By the mere recollection of this seed-syllable of mine, may compassion and the rest arise in the continuum of that sentient being," the text says "endowed with compassion."
Compassion is the desire for sentient beings to be liberated from suffering and its causes. To possess that [compassion] is what is meant by "endowed with" it. This is merely an illustration; one should also understand loving-kindness and the others. In that regard, loving-kindness is the desire to gather all beneficial happiness without exception. Joy is the delight in performing the welfare of sentient beings once the result has been actualized through whatever stages of the path are the means for that. Furthermore, equanimity is the non-performance of activities such as praise by way of meditating on the nature of the profound and the vast. Among those, compassion is like the root, for it is said: "Since compassion alone serves as the foundation, all qualities are thoroughly produced." Therefore, loving-kindness is like the trunk, joy is like the branches, the accumulation of the two collections is like the leaves, and the other yogas are like the flowers. It is taught that the complete ripening of one's own and others' continuums within that yoga is like the fruit. As it is said:
"Endowed with compassion and loving-kindness,
One greatly expands the happiness of
Sentient beings who are suffering.
Branches grow from the trunk;
The reality of the mind is known.
The leaves of abandoning and adopting
Are uninterrupted by aspirations.
The two aspects of dependent origination
Ripen within one's own continuum;
It is not like the flower of a barren woman.
Because self and others are completely ripened,
One enjoys the fruit of compassion."
Thus, the Great Guru spoke in the Drop of Liberation (Muktitilaka) and so forth. Therefore, this fourth brahmacarya should be understood in the context of the passage below beginning with "O Vajra Mind" (vajracitta). It does not become invisible within the vast dharmadhātu, for it arises like flowers and fruits. "The mouth and so forth should be purified" refers to emptiness (śūnyatā), signlessness (animitta), and wishlessness (apraṇihita). Taking those as the beginning, the yogi should meditate on the wisdom present in the continuum through the applications of mindfulness (smṛtyupasthāna) and so forth, as being without intrinsic nature and not established anywhere. Furthermore, this should be understood after the placement of the seed-syllable, for the Guru himself has said: "In the moon of one's own heart, the gateway of liberation, blazing with light." The intention of this is that the mind becomes pure through the profound and the luminous; thus it was spoken. Therefore, this should be realized in all respects. To establish what follows below, the support is described by the phrase "the Victors of the three times." This refers to the nature that cuts through the poverty and other sufferings of wandering beings, like a precious wish-fulfilling jewel. By instantaneously forming the seed-syllable mentioned above, one should visualize the maṇḍalas of the Buddhas and so forth arising from its light rays, along with the forms of the Guru who is inseparable from them, filling the entire expanse of space like a pod of sesame seeds. In their presence, one should perform everything as it appears below. What is that ritual?
Regarding the phrase "emanating clouds of offerings" and so forth: the emanation of clouds of offerings refers to the emanation and subsequent dissolution of the [deities] such as Locanā, which arise from the light rays of the syllable MĀṂ. Furthermore, one should understand that from those light rays, external requisites such as groves and vehicles are also emanated. Likewise, through the word "and so forth," one should understand praise and nectar as well. Following that, one should understand that prostrations are also performed by means of emanating immeasurable bodies and so on. "Possessing insight" means realizing the threefold equality as taught below. The performance of the confession of misdeeds and so forth means that these [practices] which appear below should be performed in the presence of that [deity]. Why is that? It is because it is said, "for the sake of increasing virtue." Regarding the teaching, this is for the purpose of exhausting the five crimes of immediate retribution and so forth. Just as a cloth that has been thoroughly cleansed of stains readily takes dye, for one whose mental continuum is free from the latencies of undesirable karma, the maṇḍala wheel will easily enter. It is for that very purpose that it is said, "from beginningless time," and so forth. That which has no beginning is "beginningless." From that time, the stream of existence has not been interrupted; this refers to the continuum of the five aggregates abiding in the manner of cause and effect. "By all conceptualizations" refers to the accumulation and permeation by all that is unreal, such as the grasped and the grasper, including the crimes of immediate retribution and so forth.
That is "sin" because it is censured by the holy ones and produces [unfortunate] results. "In the presence of great compassion" refers to those [deities] previously taught. "According to the ritual" means realizing sin and so forth as equality. By the word "etcetera," the rejoicing and so forth mentioned are [included], such as "the Buddhas" and so on. In that context, "Buddhas" refers to [deities] such as Nitya. "Bodhisattvas" refers to [deities] such as Kṣitigarbha. "Noble Ones" refers to [deities] such as Amṛtakuṇḍalī. In the Root Tantra, these are not indicated by the terms "Buddhas" and "Bodhisattvas." If one asks why, the Great Guru has stated here: "The Noble Amṛtakuṇḍalī is the Hero." "All others" refers to Vajra Herukas and so forth, because they are not indicated here by those three types of terms. Their "virtue" is the abandonment of the base, which is the practice of the profound and the luminous. Alternatively, in a general sense, "Bodhisattvas" are those dwelling on the ten grounds. "Buddhas" are those who have directly realized the dharmakāya. "Noble Ones" are the śrāvakas and pratyekabuddhas. "According to" refers to the roots of virtue of those who have first generated the mind of awakening and so forth, as mentioned above. Having gathered all of that together without envy or stinginess, one rejoices; this is one's own task. In this text, those Buddhas and so forth should also be understood as being none other than the Vajra Holder, just as in the passage beginning, "even a single [deity] is like many water vessels."
If one asks how the virtues arising from acting in that way are to be dedicated for the aforementioned purpose: it is said to be "unmistaken." The unmistaken, authentic reality is the maṇḍala wheel of the profound and vast nature; that itself is awakening. Therefore, those roots of virtue should be drawn forth by the power of dedication. By taking refuge in the perfectly exalted Three Jewels, merit is perfected. This demonstrates taking refuge in the extraordinary Buddha, who is invincible to others. Regarding the phrase "without individuality" and so forth: "without conceptual elaboration" refers to the essence of the profound bodhicitta in which all fabrications have been completely cleared away. Because it is stainless, endowed with all qualities, and dispels the darkness of ignorance within the mental continuums of wandering beings from the infinite realms, filling them with the Mahāmudrā and so forth, it is therefore like the moon. By its power, the infinite maṇḍala of wisdom is accomplished and perfected; it is the essence of great compassion, appearing as the supreme object of all sentient beings throughout the infinite realms. Its specific distinction is described as "abiding in one's own mind," meaning it abides inseparably from one's own mind, like a crystal and its colors. Regarding this, "I always go for refuge" means going for refuge with a mind that is inseparable from one's own intellect, until the very end of infinite saṃsāra.
It is not as others do, who say, "I go for refuge for as long as I live." Regarding the statement "I go for refuge" through the words "all conceptualizations" and so forth: therein, "all conceptualizations" refers to being primordially liberated from all that is unreal, such as the grasped and the grasper; it is not something produced. That, moreover, is the profound essence of the suchness of all phenomena. "Sublime sentient beings" refers to the bodhisattvas. "Their auspiciousness" refers to the ten powers of the Tathāgata and so forth. "Their basis" means the ground; for it is by the power of meditating on the suchness of the dharma characterized by profundity that the qualities of the Tathāgata arise within the continuum of the bodhisattvas, and for that reason it is so called. "All things of one taste" means that one goes for refuge, as previously described, to the dharma that is naturally liberated from all unrealities, whether moving or non-moving. Thus it is said:
"Though various conventional emanations appear,
Their essence is of one taste;
The Buddhas have taught them to be indivisible.
Those who analyze them as being distinct
Have entered upon a mistaken path."
Regarding the explanation of going for refuge to the Saṅgha, it begins with the words "bondage" and so forth. "All bondage without exception" refers to the characteristics of the distortions, such as attachment and so forth. "Abandoning that" means having truly abandoned it through the secret, the most secret, and so forth, by means of reasoning.
"Compassion" has already been explained. "Glorious" means possessing the glory of both self and others. Regarding the specific distinction for that very [state], it says, "those who abide on the Joyous and so forth." The learned explain this as those who are firmly established on the ninth ground. Because it is taught that on the tenth ground the bodhisattva himself is called a "Buddha," he is not yet a perfectly complete Buddha (samyaksambuddha). As the Vairocana Tantra states: "One who, having attained the ten grounds, realizes the various types of empowerment, and who, through knowing the ways of all worlds, possesses the knowledge of all aspects—therefore, he is called a Buddha." This is a common presentation; however, in the context of the great yogis, it is not asserted in that way. "Lord of those to be disciplined" refers to the bodhisattvas because they have become the masters of those who have entered the lesser vehicles. In that regard, as stated above, one says, "I go for refuge." Although here the Buddha and the others are indeed inseparable from the Vajra Holder, it is said in the Ghanavyūha: "Due to the power of the diverse inclinations and thoughts of sentient beings, though he is one, he appears like the moon in many water vessels." It is evident that he is displayed in the manner of a dancer through the power of the fluctuating minds of sentient beings. The passage beginning with "thought" and so forth teaches the generation of the aspiration for enlightenment by the yogi who abides in the accumulation of merit.
Having realized that very suchness, the intelligence that leads sentient beings out of the wilderness of saṃsāra is the purity of intention. The purity of the collection of maturation, which serves as the basis for that [intention], is due to the uninterrupted continuity of the results of stainless karma. "All obscurations" refers to the afflictions and so forth. Among those, what are the afflictions? They are attachment and so forth. What is the cognitive obscuration? It is the non-afflicted ignorance consisting of the latencies of clinging to the apprehended and the apprehender. What is the karmic obscuration? It is the [actions of] the immediate [retribution] and so forth. What is the obscuration of maturation? It is the hells and so forth. Its "latencies" are the power to produce those [obscurations] that reside in the all-basis (ālayavijñāna). Their "destruction" means possessing the power through the purity of intention and maturation. "Correct conviction" refers to conviction through the certain apprehension of suchness; it is not something that can be stolen by others or reduced to doubt and the like. That in which this [conviction] exists is said to be "adorned." Regarding "that [leads to] awakening," "awakening of mantra" means for the sake of the awakening of mantra. "To be generated" is the seventh case [indicating purpose] because it is for the sake of suchness. Furthermore, because that awakening is to be attained by means of the path, the reliance upon the path is taught by the words "possessing sons" and so forth. In that context, "sons" refers to the bodhisattvas, and those who possess them are the Sugatas. The meaning is: "I shall rely upon the single common path together with them."
What is the common path? It is "generosity and so forth," which refers to the ten perfections. Because these are not obscured by stinginess and the like, they are "white." Because one familiarizes oneself with them in this manner, they are "virtues." If one asks how one should rely upon them: "without exception, perfectly" means that the nature of all the perfect Buddhas without exception—the maṇḍala circle of all phenomena, both moving and non-moving, in the forms of the profound and the luminous, and so forth—is the illusory-like and so on, as will be explained below in the sequence of stages. In order to understand that the Great Guru taught the reliance on the path up to the bodhicitta of aspiration and application, it should be known that this was taught above. The Great Guru, in order to clarify that intention, taught the engagement of bodhicitta after relying on the path. This is because that very reliance on the path is the aspiration. Thus, having completed the accumulation of merit, the bodhicitta of engagement is taught for the sake of the accumulation of primordial wisdom, beginning with "compassion." Because compassion alone is the primary factor in all cases, it is also taught for the sake of the accumulation of primordial wisdom. "The worlds" refers to the sentient beings who completely fill the three realms of existence.
The "net of views" refers to the grasping at extremes and so forth; because it is a collection of such things, it is a "net," as it is similar to a net. To be "covered" by it means to be obscured; it refers to those sentient beings whose correct view has been destroyed, and by the power of that, they are tormented by the three types of suffering and so forth, like merchants on the ocean whose ship has wrecked. "Having generated compassion" means to generate compassion for them. Like a great captain preparing a ship, the yogi will then engage in the accomplishment of the mantra siddhis. Therefore, the Great Guru has said: "In order to liberate those beings who are attached to perversions, one who possesses the intention of generating authentic compassion should manifest the emptiness of all phenomena." This is also stated in other sources. "Perfect enlightenment" is "perfect" because it is naturally pure; it is the ultimate truth. That itself is called "inconceivable" because it cannot be measured by the Hearers and so forth, and because its nature is all-pervasive. "Having meditated on that, this sequence" refers to the practitioner of mantra reciting the śūnyatā mantra, transforming it into a ground arising from the syllable HŪṂ, and then meditating on the "white autumn moon" and so forth. The meaning of this is as follows: having thus generated great compassion, one should enter into the meditation on the three doors of liberation, which is the characteristic of the bodhicitta of engagement. If one asks what that is, it is "because of the lack of intrinsic nature" and so forth.
Whatever phenomena are proclaimed to be the essence of their respective characteristics are utterly illogical, and therefore they are devoid of them. Alternatively, because they are devoid of the grasped and the grasper—such as unity and plurality—as imputed by the foolish, and because they are devoid of all functional entities, all things, however many there may be, are emptiness. "Without cause" means that because the Ishvara and so forth imputed by the non-Buddhists and others do not exist, all phenomena are signless. This does not mean that the causes for appearances as mere conventions are negated. "Signless" means the absence of functional entities, for it is said that the sign itself is the functional entity. "Inference" refers to investigation; because the realms of gods, humans, and so forth, along with their pleasures and so on, are devoid of analytical investigation, they are without inference. Therefore, it is said that they are devoid of aspiration. Aspiration is the nature of longing for various pleasures, forms, enjoyments, and so forth, and it is preceded by inference. Here, since there are no enjoyments or the like existing apart from the appearance of one's own wisdom alone, there is no aspiration. Thus, the teaching of these three aspects is merely a distinction made by expression; one should understand that in the ultimate sense, they are subsumed within emptiness alone. For the very essence that is devoid of all substances, such as the grasped and the grasper, is emptiness; it is liberated from the appearances of form and so forth.
Thus, the Great Guru taught by means of the reasoning of being devoid of being one or many. Regarding the Proponent of Valid Cognition, Master Dharmakīrti said:
"By what are entities realized?
Ultimately, they do not exist.
Because they lack the nature
Of being either one or many,
Therefore, all are emptiness."
Therefore, because the causes and conditions are not assembled and they are not produced from the beginning, they are signless. As the Noble Exposition of Causes states:
"Whether appearing or non-appearing,
Conditions are not tenable for entities.
How could there be a cause for the non-appearing?
What would a cause do for the appearing?"
Master Dharmakīrti also said:
"Even if what has arisen does not depend on others,
Regarding its own causes and so forth,
The connection is merely imputed.
The singular mind does not appear.
Because it is connected by depending on others,
Since that dependence does not exist,
All appearances do not depend [on anything].
If an entity were to depend [on a cause],
That itself would be wishlessness."
Since there is no nature and no connection between the essence of cause and effect, wishing is not logical. It is not the case that a cause is inappropriate for the non-appearing, which is like a rabbit's horn. If it were to appear, there would be no need for it. It is not appropriate for a cause to appear within emptiness. Therefore, all phenomena are like illusions; they are without beginning or end, and are pleasing when not analyzed. All entities do not exist as what is called "emptiness." I shall leave off this excessive elaboration.
Thus, in order to stabilize the bodhicitta that engages with the suchness of all phenomena, the blessing by means of mantra is taught: Oṃ refers to the inconceivable body of the deity itself. Śūnyatā is emptiness. Jñāna is wisdom. Because that very [wisdom] is vajra, it is indivisible. Its svabhāva is its nature; ātmako ’haṃ means "I am of that nature." Therefore, the noble Nāgārjuna said: "Emptiness is not other than things; apart from that, things do not exist." By the power of that mantra, because the body, speech, and mind of oneself and all beings are [previously] imputed as independent, they are refuted as being under the sway of mere desire as described above. Having thus ceased to appear as conventional characteristics, they become the syllables of the three suchnesses. In order to firmly grasp all of these through their profundity and vastness, one should visualize them situated upon a moon between two Hoḥ syllables and then repel obstructing spirits; so it is taught. Regarding the purpose of repelling obstructing spirits for the yogi who has thus completed the accumulations, it is stated: "The ground made into a vajra from Hūṃ." If one asks: "Since the yogi who has thus actualized suchness is one with oneself and all beings in suchness, why is it necessary to apply such diligent protection against obstructing spirits and the like?"
That is not a fault. Since the validity of things is established by the power of reality, a beginner has not yet purified all conceptualizations; therefore, all causes of obstacles exist within the yogi’s continuum. Because those causes exist, the obstacles arising from them will occur, and thus practices such as protection are not at all contradictory. Accordingly, the Dhyānottara-paṭala-krama states:
"Pleasure and suffering, hatred, desire, and delusion,
Illness, death, and all obstacles—
Their causes reside within the practitioner’s continuum."
Therefore, until the continuum is completely purified, protection must be thoroughly performed. Regarding that protection, it is said to be "made into a vajra from HŪṂ." One should meditate on a blue syllable HŪṂ upon a sun maṇḍala in front of oneself, from which a vase is generated, marked by a HŪṂ resting on a sun. Then, light rays radiate from the HŪṂ; through the application of their convergence, one meditates on the ground becoming the nature of a vajra. This is the "ground made into a vajra from HŪṂ."
This is merely a proximate definition. One should also understand that the rays of light from that [HŪṂ] produce the forms of Amṛtakuṇḍalī, which demarcate the boundaries by radiating forth and create a vajra fence that pervades space, and so forth. The Great Guru taught that this is for those of inferior capacity. For those of one-pointed concentration, in the center of that, upon a ground of vajra nature, is a wheel that revolves instantaneously.
One should understand the intended meaning as it is: the ten spokes are the purification of the ten grounds, and the purifications of faith and so forth are the Yamāntakas and others who utterly destroy obstructors. The ritual for this should be understood through the pith instructions. Having thus eliminated the apprehension of obstructors, in order to meditate on the dharmadhātu as the mudrā, its cause is stated: "arisen from Samantabhadrī." Because he is the nature of all that moves and is stationary, he is Samantabhadra, who is Vajrasattva. Having meditated on that very [deity] here according to the sequence that follows, one should meditate on the mudrā of the dharmadhātu through its transformation; this is how it is applied. What is that which is to be meditated upon? It is "below that" and so forth. "Below that" means the complete transformation from Vajrasattva. "White autumn moon" refers to the color, which is easy to understand. "Various directions" means possessing light rays of five colors; because those very light rays are emitted without limit, it is called "infinite." "Standing upright" means resting upon and abiding vertically in the subtle protection wheel. "Triangle" refers to the body and so forth from all directions. The "inner nature Vajradhara" means that the inner space itself is the vajra, and because he holds that, he is so called. Alternatively, he is called that because he holds the Tathāgatas and so forth, who are the vajras. "Source of phenomena" refers to the ten powers and so forth.
These should be understood as attaining birth in the manner of the maṇḍala wheel. Regarding the phrase "abiding in its center": simultaneously with the generation of the source of phenomena (dharmodaya), one should meditate upon a multicolored lotus generated from a yellow paṃ, adorned with a crossed vajra generated from a green khaṃ. Now, the generation of the supporting maṇḍala in its center is taught by the words "from bhrūṃ" and so forth. In that regard, "from bhrūṃ" in the center of the crossed vajra means from a white [syllable]. From that, an eight-spoked wheel is generated. Furthermore, because it serves to clear away the cognitive obscurations and so forth, it arises from the power of the path of meditation as the eight branches of the path. What are these? They are: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi. These are the nature of purity. In the hub of that white eight-spoked wheel, one should meditate on a bhrūṃ marked upon a moon. Through the yoga of the radiation and reabsorption of its light rays, the phrase "together with the consort" means being endowed with the consort of self-appearance. Regarding "Vairocana," one should contemplate him according to the sequence that follows, and thus his body arises.
Within the source of phenomena (dharmodaya) as described, one should visualize a multi-storied celestial palace (vimāna) arising from the body of Vairocana at the center of a variegated lotus and a crossed vajra (viśvavajra). Regarding its specific characteristics, it is said: "The Lord of Sages is radiant" means that because the Lords of Sages possess clear rays of light, it is so described. That very maṇḍala is the "variegated" one, as the rays of those various [lights] are variegated rays. Because it is pervaded by the radiation of light rays in all directions of the celestial palace, it is so described. As it is said in the Root Tantra: "Equal to the blazing light of the Buddha, pervaded everywhere by five-colored rays." Regarding the phrase "because it is not unequal": because the Tathāgatas and ordinary beings are equal in suchness (tathatā), it is square. Regarding the "four supreme" [gateways]: "By the gates of mindfulness, the faculties, and the powers." Here, "supreme" means highly adorned and free from afflictions. What adorns it? The four gates. What are those? They are the factors from the applications of mindfulness up to the faculties and the powers. This point should be analyzed: these are not all the roots of virtue mentioned here that are exhausted by meditating on the unclean and so forth; rather, the noble yogis should understand that the roots of virtue are perfected through the power of mantra. If it were otherwise, it would be erroneous. Why? Because all of those are not taught in this [context]. Regarding that "mindfulness":
The single-pointed focus upon the body, feelings, mind, and phenomena—which is the Protector’s mere collection of various branches—is the application of mindfulness to a mind that is secluded from grasping and so forth. Thus, the applications of mindfulness to the body, feelings, mind, and phenomena are the eastern gate. Therefore it is said:
"Body, feelings, mind, and phenomena,
Through the application that they are not manifold and so forth,
The faith in that mindfulness
Is held to be the eastern gate for the sake of enlightenment."
Furthermore, the four purities of diligence—respectively, the undertaking, the thorough purification, the individual investigation, and the earnest application for the sake of not producing unarisen non-virtues and for lightening and not producing those already arisen, and for producing and stabilizing arisen and unarisen virtues—are the second, the southern gate. Therefore it is said:
"Not producing the future and the present distortions,
And making light of those already arisen,
And also stabilizing what has arisen—
These four diligences are the southern gate."
The bases of miraculous power, which are the formative forces of abandonment associated with the meditative concentrations of aspiration, diligence, intention, and analysis—known as the "feet" for traveling through space—and the purity of their causes are the third, the western gate. Therefore it is said:
"Aspiration, enthusiasm, stability, and intelligence,
The bases of miraculous power, and mindfulness—
These are held to be the western gate."
Following that, the branches of definitive penetration connected with "heat" and "peaks"—faith, mindfulness, meditative concentration, insight, and...
Likewise, the fifth power, which is associated with patience and the supreme mundane dharma, is the fourth northern gate. Therefore, it is said: "Faith, diligence, mindfulness, concentration, and insight are the faculties and powers. The immeasurable concentration is the fourth northern gate itself."
Regarding the "archways of the four dhyānas": these are the first dhyāna, which possesses five branches—investigation, analysis, joy, bliss, and one-pointedness of mind—and the first archway of the first bhūmi, which is the joy of wisdom based upon that. It includes the pearl and flower garlands and so forth.
The second dhyāna possesses four branches—inner serenity, bliss, clarity, and one-pointedness of mind—and the second archway of the purity of the third and fourth bhūmis based upon that. It includes the pearl garlands and so forth.
The third dhyāna is taught as possessing five branches—equanimity, mindfulness, alertness, bliss, and one-pointedness of mind—and the fourth archway of the purity of the bhūmis such as the Far-Gone (Dūraṅgamā) based upon that. It includes the pearl garlands, śrotaka ornaments, and so forth.
The "balustrade of concentration" refers to the purity of the śūraṅgama, gaganagañja, vimala, and siṃhavikrīḍita samādhis, which arise from the power of the tathāgatas' one-pointed mind and completely encircle the balustrade in all directions.
"Abiding on the ledge" means residing upon that ledge. The sublime offerings consist of goddesses whose forms are adorned with the flavor of grace, their hands busily occupied with flowers and so forth, remaining in an unceasing stream upon the ledge and all other parts; this is the purity of the dhāraṇīs of patience, dharma, meaning, and mantra. "Various ornaments" refers to the arrangement of the celestial mansion, completely embellished with every kind of jewel of diverse colors and shapes. Why is this? It is taught for the sake of completely fulfilling all the hopes of wandering beings. "The emergence of the Vinaya" means that it arises through the power of sentient beings; this is what is taught. What is that? It is the nine branches of the excellent speech: the Sūtra class, the Melodious Narration, the Prophecy, the Verses, the Specific Utterances, the Introductory Narratives, the "Thus It Was Said," the Birth Stories, and the Extensive Class. That itself is called "dharma," the dharma that is like a raft. "Pervading all" means that it enters the mental continuums of wandering beings. What is the purity of these? It is described by the phrase "stirred by the wind" and so forth: inside the victory banners, bells ring, and outside, various crests and crowns are swayed by the wind as they stand erect. In the direction of Śakra, they are white; in the southeast, maroon; in the direction of Yama, black; in the southwest, ash-colored; in the direction of the wind, multicolored; and in the direction of the yakṣas, yellow.
In the northeast, the green [direction] should be understood. Because the mirror-like wisdom (ādarśa-jñāna) is itself luminosity, it is the mirror; it should be grasped as being eternally stainless. The "branches of enlightenment" (bodhyaṅga) are mindfulness, the thorough discernment of phenomena, joy, pliancy, meditative concentration, diligence, and equanimity. These become branches because they arise from power and capacity, have the sphere of reality (dharmadhātu) as their domain, and serve as the antidotes to the afflictions. Their purity is represented by the scattering of stainless flowers and incense, as well as by lattices, half-lattices, mirrors of the sun and moon, and flower garlands suspended on the doorways and so forth. "Adorned with various [ornaments]" means "well-constructed." The "eight liberations" (aṣṭa-vimokṣa) are as follows: the first liberation is for one possessing form to look at forms; the second is for one perceiving no internal form to look at external forms; the third is to dwell having fully realized the beautiful liberation with the body; the fourth is the sphere of infinite space; the fifth is the sphere of infinite consciousness; the sixth is the sphere of nothingness; the seventh is the sphere of neither perception nor non-perception; and the eighth is the meditative attainment of cessation. Regarding these, according to the sūtras and detailed expositions, those who look at forms while possessing form [realize] emptiness, signlessness, and...
To know and see by means of overpowering [the perceptions] through the aspect of wishlessness is called the first liberation. Likewise, to see by means of overpowering [the perceptions] through the aspects of emptiness, signlessness, and wishlessness while in the meditative absorption of cessation is the second liberation. This very point is also explained by the venerable Ānandagarbha: "By the eight pillars of complete purity" refers to the eight pillars of the wheel and so forth. It is "covered" and "adorned" by these, and is thus supreme. "The vajra method" refers to the method of Secret Mantra. It is called a "method" because it demonstrates the inconceivable dharmas as indivisible. The "turning of the wheel of dharma" of that body is the act of revolving; it is endowed with a circular vajra garland encircling the top of those eight pillars. "Form and so forth" refers to sounds, smells, tastes, and tactile objects. Because these are the objects of experience, they are called the "sphere of activity." Through their complete purity, they are the five unsurpassed qualities of desire. Because they are ultimately without intrinsic nature, ordinary forms and so forth are not perceived; instead, the celestial mansion is adorned with colors, shapes, and so on, which in this context should be understood as the very essence of the goddesses. Why is that? Because this is not the occasion for teaching an empty maṇḍala. The Root Tantra also states: "Adorned with the five qualities of desire." "Pure through the concordant cause of the dharmadhātu" means:
In this context, the dharmadhātu is the non-dual prajñāpāramitā. Its natural outflow consists of the ten powers, the four fearlessnesses, the four types of correct analytical knowledge, great loving-kindness, great compassion, and the eighteen unique qualities of a buddha. It is so called because it is unchanging and singular. Through its purity, it is called the "five offerings," which are flowers, incense, lamps, perfumes, and divine food, as well as the adorned celestial palace. It is asserted that all the qualities of a buddha, however many there may be, appear in that way, because they are all the natural outflow of the dharmadhātu. Therefore, the Guru said:
"Flowers, incense, water, great lamps,
Perfumes—these are the maṇḍala.
The lamp of the delightful Dharma,
The incense of gathered praises,
The flowers of the branches of enlightenment,
And the divine food of the Dharma."
The Root Tantra also says: "Adorned with the five types of offerings." Regarding the "variegated lotus," this refers to the nineteen divine seats of multicolored lotuses. Although it is shown to be inseparable from all wandering beings without exception, it is beautified by seats with stalks because it is untainted by the faults belonging to them. "Sun" refers to seven; one should understand that the southern, western, and northern squares, as well as the four gates, are situated upon variegated lotuses.
Furthermore, it is the essence of insight because it dispels the darkness of ignorance belonging to the mental continuums of all sentient beings without exception, dries up the mire of the ten non-virtues, and brings to maturity the sprout of bodhicitta. "Together with the moon" refers to the twelve [deities] residing in the remaining locations. Moreover, it is the very nature of great compassion because it pacifies the torment of the afflictions of all sentient beings and brings to maturity the sprouts of the roots of virtue. "The seat of the deities" indicates the seats for the nineteen deities who have been enumerated. It is adorned with full vases because the accumulations are perfected and sentient beings are moistened by compassion. Thus it is said: "The vases are full, the concordant cause of the perfected accumulations, moistened by compassion." In order to show that such a seat is within the celestial mansion (vimāna) endowed with the qualities mentioned above, it says "all kinds of jewels" and so forth. In that context, "all kinds of jewels" refers to crystal, ruby, emerald, sapphire, and so on. "Arrayed with those" means the directions are laid out and made beautiful. "The tiered celestial mansion" means it is adorned with the uṣṇīṣa on the crown and so forth, and exists in the manner of a three-tiered house that is completely unobstructed. Upon such a structure, one should clearly meditate on the seats as described above. Now, the five causes for generating the mind of the first person of awareness are taught, beginning with "sixteen" and so forth.
In this context, "sixteen parts" refers to the vowels (āli) and so forth, because they constitute the constituent parts. "Collection" refers to the consonants (kāli) and so forth, because they are arranged into individual groups. That which arises from these is called the "complete moon maṇḍala." This indicates two moons: the three syllables, which are comprised of infinite collections, descend upon the central seat. Then, the utterly pure Tathāgatas, having beheld them with their eyes of wisdom, fear that their own activities for the sake of prior perfection might be interrupted; thus, they depart for the world of Abhirati. They then assume the forms of the aforementioned parts—the syllables of method and insight—and likewise the forty-two syllables of the collection, such as ka and so forth, which are indicated by the "elephant syllables" (glaṅ po'i yi ge). Having arrived and remained upon the crown of the celestial palace, they enter within from the third syllable and become one with the wisdom syllable. By being arranged as before, below and above, they sequentially become the thirty-two marks of a great being, the eighty minor marks, and the nature of engagement, aspiration, insight, and compassion; this is the meaning of "one should meditate on the two moons." Thus, because the two moons are free from stain and extremely luminous, they belong to the celestial palace. "According to the ritual" means that through the yoga of the radiation and reabsorption of those two, they melt into light and become one.
Regarding the phrase "the basis of immeasurable light," it refers to that which is the basis of immeasurable light possessed by the moon maṇḍala; thus it says, "one should contemplate the basis of immeasurable light." This teaches the wisdom of equality (samatājñāna). "Sublime" (parama) is because it is the essence of the tathāgata’s manifest enlightenment. "The first" (ādi) is Vajrasattva, because he is the cause of all. His heart-essence (hṛdaya) is the red syllable HŪṂ. From that arises the supreme vajra wisdom, the very nature of the purification of the five aggregates such as form and so forth, which perfectly demonstrates the five wisdoms, such as the mirror-like wisdom (ādarśajñāna), as cause and effect. One should meditate on a five-pronged red vajra with a pale red jewel. Furthermore, regarding the phrase "thoroughly adorned by immeasurable radiating light rays," one should contemplate that the vajra is adorned and its directions are illuminated by the immeasurable light rays of countless Munis. Regarding "endowed with the first heart-essence," having placed the protector HŪṂ upon the moon atop the vase and blessed it, one should maintain the divine pride (ahaṃkāra) with the mantra: OṂ VAJRAĀTMAKO ’HAṂ. These teach the discerning wisdom (pratyavekṣaṇājñāna). Regarding "by immeasurable emanations," this refers to the Vairocana and others who emanate from the vase.
Regarding the phrase "performing the unsurpassed benefit of beings," this should be understood here as well: having caused the emanated sentient beings to dissolve back into the tathāgatas, one should maintain the divine pride of "Oṃ jñāna sarvatathāgata tathā ahaṃ." Therefore, the phrase "possessing that pride" should be understood to apply to both [the previous and current] statements. This teaches the all-accomplishing wisdom.
Regarding the phrase "generating the supreme Sage from atoms," this is applied as follows: the light rays from the seed syllable touch the tathāgatas, transforming them into Vajrasattva, who are then seen to enter into the seed syllable. That seed syllable completely transforms, and one should visualize the manifestation of the four bodies that generate the Victors. The "array" refers to those generated by the supreme Sages. The bodies of ordinary beings are composed of the subtle atoms of earth and so forth; however, the body of the Blessed One is immeasurable because it is an array of the subtle atoms of the supreme Sage.
If one asks what the faces and body are like, it is described by the words "right and left" and so on. The right and left faces are black and red, respectively. The central face and the body are white in color, like the full moon. "Radiant" refers to the ornaments such as bracelets and so forth, which possess brilliant light rays. Adorned with these, of the six arms, the first two embrace the consort who is his own manifestation and hold her lips. The "remaining arms" refers to the four [others], which hold, in order, a vajra, a sword, a jewel, and a lotus. Furthermore, its specific qualities are described:
"The three worlds" refers to the subterranean, the terrestrial, and the celestial realms. The "interior" of those is the expanse of space; the radiating display of the Lord of Sages' light rays therein is what is meant by that term. "The three liberations" refers to the three doors of liberation, which have already been explained. Because liberation is its very nature, it is the essence of insight. "Supreme compassion" refers to the eight flavors, such as permanence and so forth. "Endowed with the method that is its nature" means appearing clearly as method. The meaning of this is as follows: although in the ultimate sense it is the nature of insight and abides as its essence, in the conventional sense it primarily employs method for the sake of others, and thus appears in that way. "All beings" refers to the pure and the impure. "Of a single nature" refers to the ultimate and the conventional. "The Victors" refers to Mañjughoṣa and the others; "the cause of the body that produces them" means that one should meditate upon it clearly and directly. This teaches the wisdom of the utterly pure dharmadhātu.
Having thus generated the body of Vajrasattva, in order to make sentient beings suitable vessels and for the purpose of conferring empowerment, one demonstrates the perfect joy of insight and method in order to protect the maṇḍala within the lotus. This is expressed by the words "supremely" and so forth. "Supreme passion" is the non-dual great bliss, which is perfectly manifest.
Because that very [state] is the cause of perfect bliss, it is "perfect." "The entire world" refers to the three realms of existence, specifically sentient beings who engage in the union of the two. "Having observed those to be tamed" means seeing those to be tamed by great passion as suitable vessels for the secret discipline. "By the sound of the magical display of union" refers to the illusory sounds, such as the sīd sound, produced by the perfect union of the vajra and the lotus. "The Sugatas and so forth" refers to Vairocana and the others. "Within one's own body" means they should enter and dissolve into the pores of the Vajra-holder. If one asks what is to be done after they have dissolved: "That" refers to Vairocana and the others. "Locanā and so forth" refers to the goddesses Locanā, Māmakī, Pāṇḍaravāsinī, and Samayatārā. "The nature of the objects such as form" refers to the five forms, such as Rūpavajrā. "Having emerged" means from one's own pores. "All the consorts" refers to the nine goddesses themselves. "Self-manifesting awareness" means that the mudrā embraced by oneself should be dissolved. The dharmadhātu-vajra is spoken of because the dharmadhātu is the general characteristic, because it abides in the awareness that appears to oneself, and because touch is the primary bliss; thus, touch arises from the physical, or alternatively, because the Vajra-holder does not lose heart. Thus, from the Explanatory Tantra: "By way of great passion, all the wheels of wisdom are gathered."
"Having emanated nine women, one should place them upon the body of the mother to be accomplished." Thus it is said. Regarding the generation of the secret maṇḍala for the sake of gathering sentient beings, the passage beginning with "of that lotus" and so forth is explained. "Of that lotus" refers to that which appears to oneself. "In the center of the essence" means within the golden vase. "The maṇḍala visualized by the mind" refers to the maṇḍala of Vajrasattva, consisting of the support and the supported. If one asks from where that arises, it is said to "arise from the stainless moonlight," meaning through the sequence of the light rays of the seed-syllable, the invitation of the Tathāgatas, and so forth. Regarding that, "one should cause beings to enter by means of the mind" means that sentient beings should be made to enter that secret maṇḍala through their respective doors. Now, the empowerment to make them suitable vessels is taught in the passage beginning with "the sublime" and so forth. "Sublime vajra" refers to that which is generated from HŪṂ and so forth, and is of that nature. "Vairocana and the others" refers to those who abide in the manner of the maṇḍala circle, exhorted by the light rays of the seed-syllable. "Entering there" means entering by way of becoming the essence of the melted moon. "Having conferred the empowerment" means touching the sentient beings who have entered and entering through the path of the mouth into the lotus of the heart. Now, with the passage beginning "thereafter," the sentient beings who have received empowerment attain bliss and mental joy. "Thereafter" means after the empowerment has been conferred.
Regarding the phrase "they enter into the count of the objects of focus": by the power of the empowerment in that manner, the natures of the phenomena melt into the moon. At that point, the eyes and so forth abide as the nature of Kṣitigarbha and the others, and thus "enter into the count." Likewise, form and so forth, having melted into the moon, abide as the nature of Rūpavajrā and the others. Similarly, earth and so forth, having melted into the moon, abide as the nature of Locanā and the others. In that same way, "form" refers to the aggregate of form; "experience" is the aggregate of feeling; "signs" refers to the apprehension of signs, which is the aggregate of perception; "formations" is the aggregate of formations; and "mind" refers to awareness, which is the aggregate of consciousness. These, having melted into the moon, abide as the nature of Vairocana and the others. Such a nature is to be produced and emanated by means of the seed syllables that appear below. First, one should correctly engage the mind; other instructions for that are not possible. To say "they are to be emanated by means of seed syllables" is a failure to understand the context, for it would lead to the fault of an infinite regress of seed syllables. The specific mantras of the names should be understood from the grammatical treatises (Vyākaraṇa). Therefore, even the Great Guru [Nāgārjuna] taught this very point for the purpose of generation, stating that it is not for the purpose of emanation. If one asks what the actual seed syllables that generate them are, they are "KṢIṂ" and so forth. The meaning of that is as follows:
Through the empowerment of those sentient beings, the phenomena melt into the nature of the moon, from which they become seed-syllables such as kṣiṃ. From these, one meditates on hand-symbols such as the wheel, and from those, the forms of the twenty-one [bodhisattvas] such as Kṣitigarbha are produced, in which all the elements are gathered. Having done so, they should be emanated according to the sequence explained above. These arise from their own nature, the nature of phenomena, and the nature of the seed-syllables.
Now, the generation of Mañjuvajra through the supreme approach from the mind of the intermediate state is taught with the words oṃ āḥ hūṃ and so forth. In that context, the contemplation of oṃ āḥ hūṃ is the mind of the intermediate state. These [syllables] blaze with light rays. Having visualized them placed between two red hoḥ syllables, the phrase "according to the ritual" means that they enter through one's own mouth from space and emerge through the path of the sublime secret vajra.
If one asks where that resides, it is said to "reside within the lotus," meaning it is situated in the center of the filaments of the wisdom consort’s lotus. Furthermore, because it is the nature of the bodies and so forth of all sentient beings, it is called "immeasurable." The phrase "through the passion of wisdom" means that because the wisdom consort possesses perfect great passion, by the power of her face becoming like a ruby, the five syllables are seen to melt. "By the force of its light" refers to the red light rays of the melting syllables.
Regarding the phrase "the two also melt into the moon": this means that Vajrasattva and the consort who is his own manifestation are seen by those light rays in the form of bodhicitta upon the central moon seat; one should meditate thus. Because such a manifestation is absent, one is devoid of the perfect benefit for others; therefore, it is said that the forms of the four immeasurables previously cultivated—Locanā and the others—are exhorted by way of their respective family lords, as in the passage beginning with "In this way," and so forth. Furthermore, whatever one previously intended, such as "I shall liberate [beings] from suffering and its causes," is abandoned because of that absence of manifestation. Those very [immeasurables] take the form of goddesses, emerge from the mass of light, and, being exhorted by the praises that follow, they dissolve.
In this context, although it would be logical to exhort Locanā and the others in sequential order, Māmakī is exhorted first because this tantra primarily teaches the Mind (Citta). If one asks what that is, it is the passage beginning with "Sentient beings," and so forth. Furthermore, the "realm of sentient beings" refers to the three realms, and those who dwell therein are the sentient beings. Their "lord" is the Sovereign (Īśvara). If one asks who that is, it is "Vajra Mind." Because he has become the form of the utterly pure wisdom of the dharmadhātu, he is addressed as "Vajra Mind." This is to be connected with the words: "O, please protect me!"
If one asks by what means, it is the passage beginning with "Delightful joy," and so forth. "Joy" refers to that of method and insight. Because that very [joy] satisfies the mind, it is called "delightful."
"Great purpose" means it is a great purpose or because it is the cause of it. "Desires" refers to form and so forth; "please protect me from them" means "please be pleased." Having addressed him as "Protector," the phrase "if you wish for me, Māmakī, to remain alive today" means that since the Blessed One himself has manifested the wisdom body (jñānakāya) as the great elements in form and has abandoned immeasurable love, I am as if dead; therefore, if you wish for me to remain in existence, address him as "Great Father of Sentient Beings" and "Relative." Because he gives birth to all sentient beings and all buddhas, he is so called. "Be pleased with me" means: abandon the non-manifestation of the wisdom body and show the body that is profound and perfectly luminous. "You, the Vajra Body" is said because Locanā, by way of the body family, has become the nature of the mirror-like wisdom (ādarśajñāna). "Wheel of the Word" means that because the wheel of the word itself causes [the teaching] to enter the mental continuums of wandering beings, he satisfies all sentient beings. "Buddha-purpose" is the definition of awakening and ultimate wisdom; it refers to the nature of the vision that intends the benefit of ultimate awakening for the sake of buddhahood. The terms "Protector" and so forth are merely to be understood through their conventional meanings. "Passion" is supreme great bliss. Because it does not transcend that very great purpose, it is the "samaya" (commitment). Through such play, [he says] "to me, Locanā." "Be pleased" is as explained previously.
"You are the Vajra Speech" means that because Pāṇḍaravāsinī, by way of the lord of her own family, has become the very essence of the wisdom of individual discernment, she is so called. Because she possesses a nature of benefiting all sentient beings with love and of cherishing them with great compassion, she is called by that name. "The welfare of the worlds" refers to unsurpassed, perfectly complete enlightenment. "The purpose" is the characteristic of the excellence of worldly happiness. Because she is always endowed with great diligence in accomplishing that, she is so called. "O Protector" and so forth are as explained above. "Stainless conduct" refers to the conduct of method and insight. Because that very conduct is free from subject and object, it is stainless. Because there is no fault regardless of how one acts, it is "Samantabhadra" (All-Good). "Be pleased with me" is as explained above. Regarding "You are the Vajra Desire" and so forth, the goddess Tārā, by way of the lord of her own family, has become the Vajra; she is addressed as "Vajra Desire" because she is the nature of the five entities that have become the essence of non-dual wisdom. "Samaya" refers to Amoghasiddhi; because he is supreme, he is the "Supreme Samaya." "Of great benefit" means that because she acts for the vast benefit of all beings with the disposition of never giving the opportunity to others to act upon me while I am in saṃsāra, she is so called. "The lineage of the perfectly complete Buddha..." [continues].
This is logical, for since that very [reality] has become the bindu, supreme equanimity is the inseparability of the profound and the luminous. The realization of that in a single instant is called "beholding equanimity." The terms "Protector" and so forth have already been explained. "Becoming a treasury of many precious qualities" means that it is the source of many precious qualities such as the ten powers and so on. "Be pleased with me" is as explained previously. Now, the emergence of the Dharmadhātu-kāya, the essence of the profound and perfectly luminous state from such a disposition, is taught in the passage beginning with "In that way." "Exhorted by melody" refers to the song just described. "Having well contemplated all phenomena as being like an illusion" means establishing that both saṃsāra and nirvāṇa are like an illusion; for although various forms appear through the power of the assembly of causes and conditions, they are in their very nature devoid of that [appearance], and both saṃsāra and nirvāṇa are similar in that respect. Thus, one should practice the yoga of non-abiding in either of those two. Having contemplated things in that way, one meditates on a sword arising from the syllable maṃ produced from the seminal fluid, with a moon in its center. If one asks what that is like: "Surrounded by rays of light, the basis becomes fit for the mantra-body," meaning one should contemplate one's own mind in the form of the syllable maṃ emitting immeasurable rays of light. "By its power" refers to the power of that seed-syllable. "By the Sage Lord, the miraculous manifestation of the deities" means:
"By the light" means that as many forms as there are, such as the Buddhas and so forth, are transformed into the form of the Bodhisattva Mañjughoṣa and emanated. "Dissolving within" means that they are summoned by light rays and enter into the internal seed-syllable, whereby one should immediately become the glorious Mañjuvajra of the mind. "Glorious" is as explained above. If one asks what Mañjuvajra is like, it is described by the words "saffron" and so forth. The central face and body abide as orange-red like fine saffron, while the right is blue and the left is white in color. "Various ornaments" refers to bracelets and so forth; he is adorned with these and has six arms, the first two of which embrace a red consort, holding her lower lip with his teeth. In the remaining hands, he holds a sword, an arrow, and furthermore, a blue utpala lotus and a bow. "Infinite" means numerous. "Light" refers to the rays from which all the families without exception radiate; "adorned with the sky" means that which possesses the ornament of filling the expanse of space by radiating the Tathāgatas and so forth. "Protector" means that because he shows the path he himself has seen to others, he is so called. The purity of that body is as follows: the three heads are the three doors of liberation; the three colors are the three of body, speech, and mind; the six arms are the six perfections. Being embraced by the consort of appearance means not being separated from non-dual wisdom.
The hand symbols are signs of possessing the qualities of the various families. Furthermore, because all purposes arise from a woman adorned with various ornaments, they are used to beautify the object of that insight. Moreover, because it is without intrinsic nature, it is called the dharmakāya; and because that body is endowed with the supreme aspects, it is explained as the saṃbhogakāya. "That which ripens the continuums of migratory beings is also explained as the nirmāṇakāya." These [points] should be applied to all the deities. Now, in order to establish the dharmadhātu of this [practice], there is the passage beginning with "grasped and grasper," and so forth. In that context, "grasped" refers to external objects. "Grasper" refers to consciousness, which has the nature of being fully luminous from within. "All things" refers to all internal and external things. Having understood that all things lack the essential nature of the entities of grasped and grasper, they should be consecrated. If one asks, "Since it is thus free from appearances that lack intrinsic nature, how does it perform its function?" it is said: "If one is attached to the purified." Here, "purified" refers to nirvāṇa. "Attachment to that" refers to the mind being intensely attached to the profound [emptiness] in an absolute sense. "Its exhaustion" is its abandonment. If one asks, "What is the nature of sentient beings?" it is a body like an illusion. Therefore, in order to eliminate the two types of attachment, one should consecrate [them] into the dharmadhātu in this way. Oṃ has already been explained. Dharmma refers to the qualities such as the ten powers.
Dhātu means the expanse (dharmadhātu), the body of profundity and clarity. Because all things are accomplished through the power of the inclinations of sentient beings, by way of distinctions such as color and so forth, it is the cause of enlightenment. One should cultivate the divine pride (ahaṃkāra) of svabhāva-ātmako ’ham (I am the self-nature). Therefore, it does not follow that appearances are apprehended as substantial entities. Because the expanse of reality is examined through the aspect of appearance, if that [appearance] were absent, there would be no connection to the expanse of reality. This is because the Mantra Vehicle possesses various means for the benefit of sentient beings through the gateway of clarity. For a mind that clings to profundity alone is attached to nirvāṇa; not only is it of no benefit, it even destroys virtue. Therefore, because the inseparability of profundity and clarity accomplishes everything, it is not as [the former] says. Thus, the Great Guru also said:
"Meditating on profundity alone
Does not constitute the meditation on purity;
Clarity is likewise [insufficient].
Meditating on the inseparability of these two
Is liberation from all bonds."
Furthermore, from that same source:
"Profundity alone cannot
Properly perform the benefit of sentient beings as a means.
Therefore, those whose minds are attached to it
Now lack authentic faith.
If one knows the union of these two,
One will realize the reality I have taught."
Thus it is taught. Therefore, because consciousness itself is inseparable, and because existence and peace are not approached separately, this is called "approach" (sevā).
Because that very [wisdom] arises from the Tathāgatas and others who are completely pure in wisdom and are similar to oneself, it is called "concordant cause" (niṣyanda). This constitutes the minor concordant result and the minor branch of approach (sevā), which is the first. Now, regarding the phrase "thereafter" and so forth: if the sense bases (āyatana) were not blessed, they would lack the characteristics of omniscience; since they would lack those, they would not be a perfect Buddha. Therefore, this teaches the blessing of the eyes and so forth of that body which appears as a mere illusion. "Thereafter" means following the blessing by mantra. "The seed-syllable in one's own heart" refers to the syllable Kṣiṃ and so forth residing in the vase of the hand-symbol. "By light" means that by its light, all the Tathāgatas are transformed into the forms of Kṣitigarbha and the others, and by dissolving into them, the eyes and so forth are blessed by Kṣitigarbha and the others; this is the meaning of "generating the six locations." Furthermore, it is as follows: above each of the two eyes, upon a moon maṇḍala, one meditates on a Kṣiṃ at the hub of a wheel produced from a white Kṣiṃ. Through the light of that sign, all the Tathāgatas are transformed into the form of Kṣitigarbha and dissolve into it. Both of those [eyes] are then transformed and blessed by Kṣitigarbha, whose body color and hand-symbols are similar to Vairocana. Likewise, in the two ear canals, from a black Jrīṃ, vajras are produced, and one should bless them with Vajrapāṇi, who is like Akṣobhya.
In the two nostrils, one should perform the blessing of Ākāśagarbha, who arises from a yellow khaṃ and a green jewel, and is like Ratnasambhava. In the center of the tongue, one should perform the blessing of Lokeśvara, who arises from a red gaṃ and a lotus, and is like Amitāyus. In the center of the forehead, one should perform the blessing of Sarvanīvaraṇaviṣkambhin, who arises from a green ṣkaṃ and a sword, and is like Amoghasiddhi. In the center of the navel, one should perform the blessing of Samantabhadra, who arises from a white saṃ and a vajra, and is like Vajrasattva. These are seated upon moon-disc seats, possess backrests, are adorned with various ornaments, and wear precious jeweled crowns; the first two embrace their respective self-manifesting consorts. Because the eyes and so forth are determined by their respective objects, they are individually cognized; because all are fully known through the reversal of those [objects], they are called "omniscient." Because the eyes and so forth arise from maturation, they are "maturation." Because they are proximate to the practice that arises below, they are "near-practice." This is the second [stage], the minor maturation fruit and the minor branch of near-practice. Now, regarding the passage beginning with "stainless," it is stated that the body, speech, and mind are effective for the benefit of beings; therefore, to demonstrate the ritual for blessing the body, speech, and mind—which is characterized by the blessing [of those deities] and is not devoid of the excellence of the welfare of others—[the text continues].
The stainless is also the moon maṇḍala; therefore, it is said, "one should meditate on a stainless moon maṇḍala in one's own heart." Regarding the phrase "abiding in the center of the vajra-vase," this means that upon that [maṇḍala], one should meditate on a five-pronged vajra arisen from the complete transformation of the syllable HŪṂ, which abides in the center of the vase. If one asks what it is like: it is the "Vajra of Mind" through HŪṂ. This means that in the center of the vase, upon a moon, one meditates on a subtle HŪṂ which completely transforms into a subtle vajra marked by HŪṂ. From the transformation of both of these, one meditates on the nature of the dharmakāya—the Great Seal (mahāmudrā) identical to Akṣobhya, the Vajra of Mind—which is conditioned, untainted, the essence of wisdom, and the pure form of the Tathāgata’s dharmakāya, encompassing everything from the applications of mindfulness up to omniscience. Regarding the pith instruction for that, one should meditate on a vajra-vase marked by HŪṂ, arisen from HŪṂ upon a moon at his heart. Likewise, "at the mouth and the head" refers to the throat and the crown of the head. "Lotus and wheel" refers to the seats. "In the center of that as well" means in the middle. "By means of the two, A and the hand-symbol" refers to a subtle A and a subtle OṂ. The sequence for "one should also contemplate the vajra by means of the three subtle Vajras of Body" is as follows: at the location of the throat, upon a moon, from the complete transformation of A, and upon a lotus, from the complete transformation of a subtle A, one meditates on a subtle lotus marked by A.
Through the transformation of the two [abodes], one should meditate on the pure form of the saṃbhogakāya, which is the nature of the dharma-mudrā, resembling Amitāyus, possessing the thirty-two major marks and eighty minor signs, and dwelling together with bodhisattvas on the ten grounds who enjoy the blameless joy and bliss of the dharma-enjoyment. At his heart, upon a moon, one should meditate on an A arising from an A at the center of a lotus.
Likewise, at the center of the crown of the head, upon a moon, one should meditate on a wheel arising from an Oṃ, and upon that wheel, a subtle Oṃ which completely transforms into a subtle wheel marked by an Oṃ. From its transformation, one should meditate on the pure form of the nirmāṇakāya, which is the nature of the karma-mudrā, resembling Vairocana, and which, as Śākyamuni and others, equally accomplishes the desired aims of sentient beings throughout all realms for as long as saṃsāra lasts. Because it is continuous, it is the nirmāṇakāya. At his heart, one should meditate on a wheel arising from an Oṃ, with its hub marked by an Oṃ.
Regarding the phrase "by the stream of light rays of its essence": it refers to the unceasing collection of light rays from the seed syllables at each of the hearts, like a maṇḍala wheel. From those light rays, one should emanate the offerings of Rūpavajrā and so forth, and thus perform the offering. If one asks, "In what manner?"
"By the lights of the assembly of sublime insight" means that insight is the consort of self-appearance. "Assembly" with that is perfect union; because one possesses such a disposition through the force of internal realization, it is so called. What is the actual offering? It is "the Lord of Victors," referring to the Mind Vajra and so forth residing in the ten directions. What is to be done after making the offering? It is "to bless the Mind Vajra and so forth," meaning one should offer a supplication in order to be blessed into the nature of the Mind Vajra and so forth. What is that? It is "Glorious One" and so forth. "Glorious One" means possessing one's own consort. "Holder of the Vajra Mind" means so called because of holding the characteristics of the Dharmadhātu. "Meditating on the three indivisible vajras" means meditating on that in which body, speech, and mind are nowhere to be differentiated.
"Having blessed me this very day" means, "May you bless me into the nature of the Mind Vajra." "Please act with the Vajra Mind" means, "May you, the Mind Vajra residing in the heart through meditation, make me a possessor of the Vajra Mind." "The Buddhas residing in the ten directions" refers to those residing in the hearts of all the Buddhas of the ten directions. "With the Vajra Mind" refers to the Mind Vajra residing in the spontaneously present heart; it means, "May you make me a possessor of the Mind Vajra."
Then, the vajras of the spontaneously present mind enter non-dually into one’s own vajra of mind, and one should consecrate them with this mantra: Oṃ sarva and so forth. Regarding the phrase "the path of speech," speech itself is the path; it is the speech that causes all buddhas and bodhisattvas to enter and teaches selflessness. The remainder is understood from what was explained previously. The maturation and liberation of sentient beings through the person of the body and so forth is the "fruit of human effort" (puruṣakāra-phala); because it is utilized, the cause is also designated by that name. Because the vajra of the body and so forth accomplish the nirmāṇakāya and so forth, it is "accomplishment" (sādhana). This is the third [section], consisting of the minor fruit of human effort and the minor branch of accomplishment. Regarding the phrase "the three vajras" and so forth: if one is not appointed as the lord of the three realms, one is not a perfect buddha; therefore, the empowerment by the Lord of the Family is taught. "The three vajras" refers to the body and so forth. "That very nature is like space" means that, like space, which is devoid of its own defining characteristics, it abides pervading all. Why is it like space? Because "signs are abandoned." Just as space pervades all because it is devoid of all functional entities, the three vajras likewise abide without signs such as grasping. Regarding the phrase "having made the mark," it should be connected as follows: "Having made [it] at one’s heart and so forth, it becomes a crown adorned by the lord of one’s own family."
Here, at the time of generating the Mind Vajra and so forth according to the pith instructions, one should meditate on a sword arising from the syllable laṃ situated upon a moon between the two breasts. In the center of that sword, one should meditate on a subtle sword arising from a subtle maṃ, which is joined with a maṃ. Both of these then undergo transformation.
Everything is identical to oneself: the wisdom being (jñānasattva), the nature of the samaya-mudrā, the unconditioned dharmakāya, the essence of the supramundane dharmadhātu consisting of the applications of mindfulness and so forth, untainted and naturally secluded, pure in every respect because stains are merely adventitious. That which has become thus is by nature unborn; because it is attained through the supramundane path in the sense of being uncontrived, one meditates on the pure form of the yāna-kāya (vehicle-body), in which all consciousness is perfected like an illusion. In its heart, upon a moon, one meditates on a maṃ at the hilt of a sword arising from a maṃ.
Regarding the phrase "urged by the light rays of the mind," this means "having been urged by the radiation of the light rays of the seed-syllable." If one asks what is urged: "the Sage who has become the assembly of all," which refers to Akṣobhya and the others of the ten directions. If one asks what is done by that: "arising from the light rays of the Supreme Sage," meaning that light rays emerge from the Tathāgatas appearing as the Guru. From the tips of those rays, the supreme consorts Locanā and the others emerge, holding in their hands a multitude of wisdom vases filled with the stream of bodhicitta water.
"By pouring the water of the vase," it is said; thus, accompanied by auspicious melodies and so forth, they pour it upon the crown of one's head, and one should imagine that the water and all the other substances enter. If one asks what the result of that is: "One becomes adorned with a crown featuring the lord of one's own family." This means that the entire [body] is transformed, and one should visualize the crown of Mañjuvajra as being marked by Akṣobhya.
The "accomplishment" refers to the realization of the three bodies; however, even if the three bodies are attained, one has not yet attained the empowerment of a Dharma King over the three realms and is therefore not a supreme, perfect Buddha. Since the conferral of empowerment is even greater than the [previous] accomplishment, it is called "great accomplishment." Because the result of having all stains removed by the empowerment appears as one's own master, it is called the "stainless result." This constitutes the minor stainless result and the minor branch of great accomplishment; it is the fourth.
Because these are focused upon a single principal deity, they are called "supreme." Since meditating on a single deity is not the essence of perfectly purifying primordial wisdom, and because the power to overcome discordant factors is not particularly intense, it is called "minor." Since each one alone does not fulfill the purpose, they are "branches" because they function as mutual components. Because one accomplishes the state of a Vajradhara through these, they are called the "result."
Now, by the words "in that same way" and so forth, the "intermediate" is distinguished as that which exists between the minor and the great. Thus, the ritual for purifying the consort through the four branches of approach and accomplishment of the intermediate stage is taught.
"Tathāgata" refers to the small [visualization]. "Resembling one's own deity" refers to the consort, because her color and so forth are similar to one's own self. "One's own essence" refers to the syllable Māṃ, which is generated by that. The meaning of this is as follows: one meditates on a moon seat in front of one's own place. As before, the three syllables enter, and the Tathāgatas arrive in delight and are transformed into the letters of the second garland. Having arrived there, they are inserted into the three syllables and descend onto the seat. Through this sequence, they become two moons and so forth, generating the five wisdoms. Then, as before, the three syllables enter the mouth and so forth, and through the sequence of melting into light, they are exhorted by the vowels of Māmakī and the others, dissolve, and through total transformation, one meditates on one's own essence and visualizes it becoming an orange-yellow Māṃ. From that transformation, one meditates on a sword with a hilt marked by Māṃ. Through its light rays, all the Tathāgatas are transformed into the body of Mañjughoṣa, summoned, and dissolve into that; this is called "emanating the family."
If one asks how it is: one should meditate on the hand symbols and so forth as being similar to Mañjughoṣa, distinguished by a flower crown and a kuca. Here, this is taught as the intermediate approach and the concordant cause. The claim that merely focusing on the consort who is one's own appearance is the intermediate approach is without basis. This is because that very [consort] is the object of focus during the small stage. If it were not so, the concordant side of the intermediate stage would itself become a conceptual construction.
Therefore, the Great Guru also taught that this very [process] is to be generated in this context, describing it as a mere visualization. Regarding the phrase "filling the eyes and so forth," this refers to meditating on Kṣitigarbha and the others exactly as described above. This teaches the branch of near-attainment and the intermediate ripened fruit. Regarding the phrase "by arranging the three syllables," this refers to performing the generation of the three vajras through the three syllables as before, and then merely performing the consecration with the mantra; this teaches the intermediate attainment and the intermediate fruit of human effort. Regarding the phrase "possessing blazing light," this means that by the sequence of invoking with one's own seed-syllable as before, the empowerment is rendered stainless, and because it possesses blazing light, it is so called. This teaches the intermediate great attainment and the intermediate stainless fruit.
Having thus accomplished the consort through the four branches of approach and attainment, the ritual for her consecration is now taught, beginning with the words "head, heart," and so forth. The sequence is as follows: one should meditate on a white OṂ, the essence of the Body family, residing upon a moon disk at the center of the consort's head. One should imagine that immeasurable OṂs radiate from it, pervading her up to the breasts. Likewise, at the heart, one should meditate on a black HŪṂ, the essence of the Mind family known as the "Mind Vajra," upon a sun maṇḍala. One should imagine that HŪṂs radiating from it pervade her up to the navel. At the navel, one should meditate on a yellow SVĀ upon a sun maṇḍala.
Furthermore, by the word "and so forth," the nature of the Jewel Family is included. One should visualize the syllable Svā pervading from the waist upward. In the center of the secret place, upon a sun maṇḍala, one meditates on a red A, the nature of the Lotus Family; one should visualize the A emanated from that pervading from the waist upward. In the center of the two thighs, upon a sun maṇḍala, from a green Hā, one meditates on the nature of the Action Family; one should visualize the Hā emanated from that pervading from the soles of the feet upward.
"Knowing that very reality" means knowing all things in their state of equality. Therefore, it is not contradictory to perform the blessing by means of any of the seed syllables, hand symbols, or forms, because it reverses ordinary conceptualization. Through that blessing, "his body is the three worlds," meaning the subterranean, the terrestrial, and the celestial realms. One should understand that it is endowed with a supreme mass of light rays that pervade those.
Having thus endowed the consort with the five families, the ritual for blessing her secret place is now shown. Regarding "the essence arranged in the form of A": this refers to the anther of the lotus, the "vase," which is generated from the syllable A and should be visualized as slightly yellow. "With Hūṃ, emanate an eight-petaled lotus" means that by means of the syllable Hūṃ, an eight-petaled lotus is fully established; one should meditate on a yellow Phaṭ blocking the path through which the bodhicitta emerges.
Likewise, as for one’s own vajra, just as it is taught in the second meditative stabilization, one should visualize a red five-pronged vajra with a jewel at its base generated by the syllable HŪṂ, and then block the path of the emerging bodhicitta with a yellow PHAṬ. The sublime cognition is the clarity of the body like a rainbow. That itself is called "insight" because it is without intrinsic nature. Regarding the phrase "nature concordant with the cause," it is so called because it resembles the consort who is the self-appearance of Vajrasattva. The phrase "the body that has become endowed with method" refers to the wisdom of Mañjughoṣa, the body of the transformed state together with the consort who is the self-appearance of Vajrasattva. That consists of four aspects because it serves as the cause for the perfect fulfillment of the welfare of oneself and others. Furthermore, it is endowed with the method of appearance; it abides eternally in the form of the nine purified maturations. It is the experience of the tenth, indicated by the names of the three wisdoms. "Together with that" is as follows: since an external woman is not the cause of sublime bliss, one should visualize her as possessing the five characteristics of passion, stimulate her with the light rays of the seed-syllable, and once the shadow has dissolved into one’s own consort, generate the conviction that one is thereby pleasing the Sugatas, and then begin the union of the vajra and lotus. The mantra of subsequent pleasing is: OṂ SARVA-TATHĀGATA-ANURĀGAṆA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ. The section up to that point is the meditative stabilization called the "first application."
Thus, in order to transform the middling [level of practice] into the great through familiarity, the Supreme Victor’s maṇḍala is taught, beginning with the words "Of the mind" and so forth. "Of the mind" refers to the sword resting upon the moon in the heart of the wisdom-being (jñānasattva), which in turn rests upon the moon. "One's own seed" refers to the mantra of the mind-moon; "by its light" means by the radiation of light in the form of hooks. "Summoning the entire assembly of Buddhas" means having summoned the spontaneously present maṇḍala wheel of Akṣobhya and the other deities, they enter one's own mouth. Having entered, "the vajra of HŪṂ" refers to that which emerged from the previously generated [deity], meaning it is brought forth. If one asks how it is: "the stainless, supreme mind of bodhicitta" means it rests upon the lotus of the melted moon. This refers to the first ritual: the form of the melted moon, empty of the seed-syllable and so forth within the interior of the vase-like anthers. "Generated by one's own essence" means it is generated by transforming into the forms of the syllable MAṂ; this is the second ritual. "The entire [assembly of] one's own maṇḍala" means that once all those have been transformed, they become one's own maṇḍala; one should visualize them in the form of deities presided over by the principal Akṣobhya, because they are the very forms of the bodhisattvas. This is the transformation into the form of the deities, which is the third ritual.
"By means of a stable mind" means that if one acts with a mind in meditative equipoise, clearly and without distraction, one should emanate the previously generated maṇḍala of bodhicitta for the sake of benefiting sentient beings; this is the recitation of the fourth ritual. What is that [recitation]? It is "Vajradhṛk" and so forth. In that regard, "Vajra" refers to the purity of the inseparability of the five aggregates and the five families; because he holds that, he is "Vajradhṛk." This is to be connected with the phrase "having been exhorted by that, he should be absorbed." "The Vajra of Mind" refers to Akṣobhya. "Thoroughly acting for the benefit of beings" means that after performing all activities—such as the teaching of the Dharma by the emanated forms of Śākyamuni and others, and manifesting in forms to discipline ordinary sentient beings—he specifically turns all beings away from the malice of hatred. Having applied them to the hatred that abides as the pervasive lord of all things, which is the antidote to that [ordinary hatred], he causes them to realize that phenomena are naturally luminous. This makes the aggregate of consciousness and the others into the characteristic of purity. How is he? It is "right and left" and so forth. His right side is white, his left is red, and his central body is black, like a blue jewel. "The supreme first" is the glorious Vajrasattva. "Possessing hands" means possessing hand-symbols similar to those, namely the vajra, sword, jewel, and lotus. Furthermore, the specific distinction is that the vajra is blue and open.
"Multitudinous rays of light" refers to Akṣobhya, who possesses the emanation of a multitude of light rays of various colors. "Having gathered" means that he, having performed the aforementioned activities of aspiration, becomes a single body. "With all things" should be understood as being endowed with the body, hand-symbols, seats, and so forth. "By the wise" refers to the first dissolution and the state of being inseparable, which is non-dual cognition. This should be applied to the subsequent sections for the most part. The specific distinctions will now be explained, beginning with Jinajik. That which does not produce the imagined nature of all forms, such as the elements and so forth, which are free from aspects such as existence and so on, is called Jinajik. "Urged by him" is the phrase. If one asks how, it is the Body Vajra, Vairocana, who, in color, faces, and so forth, is like the Vajradhara, abiding as white, black, and red. "With the wheel and so forth" means he holds a wheel, a sword, a lotus, and a jewel. "Visualize likewise" means that, having been urged like the Mind Vajra, he performs the aforementioned activities through the form of emanation. Specifically, "and so forth" means turning the mind away from the ignorance of cognition and, having purified the aggregate of form and so forth into the characteristic of non-differentiation—the essence that pervades all discordant factors of that [ignorance]—one should visualize [him] having gathered back onto the variegated lotus seat in the east. This is the meaning.
Ratnadhṛk means that because all the meanings of words are extracted from equality, the mind endowed with that is Ratnadhṛk. "Impelled by that" is the phrase. Ratneśvara is Ratnasambhava. "Faces like a youth" means the right and left faces are like Mañjughoṣa, being black and white respectively. "Like refined gold" refers to the central face and the body. "Emerald jewel and so forth" refers to the six-armed deity, beautified by a nine-faceted emerald, a sword, and a wheel. Having performed the activities as described above, he specifically turns back the seven [afflictions] such as pride and applies his own great, authentic pride to all, thereby purifying the aggregate of feeling and so forth; then, having gathered back, one should visualize him in the southern direction. Ārolik and so forth indicate that the mind of perfect awareness of desire is called Ārolik. "Impelled by that" is the phrase. Padmarāga refers to the central face and the body. "The two faces are like that" means they are like Ratnasambhava, being black and white. "Possessing blazing light" means he is so called because he possesses the emission of various colors of blazing light. "Padmarāga and so forth" refers to the hands holding a lotus, a sword, a wheel, and a jewel. Having performed the activities as described above, he specifically turns back the attachment and intense passion for the five appropriated aggregates.
By applying the characteristic of not relinquishing the nature of all things, the aggregate of perception and so forth are purified; having gathered them back, one should contemplate them in the west. Regarding prajñādhṛk: because one holds the insight that clarifies consciousness through meditation and so forth, it is called prajñādhṛk. "Impelled by that" is the phrase used. Margata means the body and the central face are green. "As before" means the right and left faces are black and white, like Ratnasambhava. "Sword and so forth" means he possesses the wheel, the lotus, and the jewel. Having performed the enlightened activities as described above, he turns others away from the envy that agitates the mind at the excellence of others; by applying the great envy that allows no opportunity to those who have entered the Lesser Vehicle, the aggregate of formations and so forth are purified, and one should contemplate them as having been gathered back.
This explains another distinction of their meditative absorption, beginning with "beautiful." "Beautiful sword" means he remains in the manner of having hair bound up and endowed with light. "Supreme jewel light" means he is adorned with a crown and topknot decorated with various jewels; thus, he is crowned. All of them are accompanied by their consorts; therefore, the first two embrace and hold the lower lip. "The entire body" refers to Ratnasambhava, Amitābha, and Amoghasiddhi.
"One should visualize a sun maṇḍala" means that one should visualize a sun maṇḍala upon a multicolored lotus. Although Vairocana is indeed embodied, it is clear from the previous instruction to "visualize a moon maṇḍala." Therefore, it is said: "Even for those who engage with the words, it is extremely important to specifically exclude the general application." Thus, one should understand that their supporting evidence is also similar to that.
Regarding "Moharati": she is called Moharati because she enjoys the non-dual expanse of phenomena (dharmadhātu) and bestows the fruit. She is thus invoked as Locanā. "Supreme" refers to her being so called because she is the purity of the perfections of the stages, compassion, and skillful means. "Graceful" means that she assumes the attire of a goddess and is adorned with the flavor of charm. "Like the Vajra Body" refers to her body color and all her marks.
Having performed the activities as described above, she specifically purifies the earth element and so forth for those who are devoid of skillful means and the like. Then, having gathered back, one should visualize her abiding upon a full moon maṇḍala on a multicolored lotus in the southeast, performing the activity of pacification.
Regarding "Dveṣarati": she is called Dveṣa because she perfects the fruit through that non-dual wisdom which pervades all directions. She is thus invoked as Māmakī. "Sovereign of the Mind" means she is like the deity Akṣobhya in body color and marks.
"Great Joy of Elaboration" refers to the manner of elaborating upon non-dual joy, such as through laughter and so forth. "Supreme" refers to the complete purity of the perfections of water, loving-kindness, and aspiration. Having performed the enlightened activities as described above, she specifically endows those who are devoid of the perfection of aspiration and so forth with it; thus, the elements such as water are gathered, and one should visualize her performing the activity of protection while abiding in a graceful posture in the center of a moon disc upon a variegated lotus in the southwest corner.
Rāgarati means that because she does not abandon the nature of non-dual wisdom, she enjoys the fruit; thus, she is Rāgarati. She is the one who exhorts Pāṇḍaravāsinī. Her stainless speech and formless body are similar in color and hand-symbols to those [previously described]. "Supreme" refers to the nature of the complete purity of the perfections of fire, joy, and power. "Infinite Qualities, the Jewel Lady" means that infinite qualities themselves are the jewel, such as the powers and so forth. Because she causes these to flourish here, she is so named. Having performed the enlightened activities as above, she endows sentient beings who lack specific powers and so forth with them, and having purified the elements such as fire, she gathers them back. "Greatly Disturbed" refers to the wind direction; one should visualize her performing the activity of enrichment in the center of a moon disc upon a variegated lotus.
Vajrarati means that because she enjoys the fruit through that very non-dual wisdom, she is Vajrarati. She is the one who exhorts Tārā.
"Resembling Ratneśvara" refers to the body color. The remaining attributes are similar to those of their respective principal deities. "Stainless Jewel Light" means that stainless rays of light fill all directions and remain in the manner of an obscuration. Having performed the enlightened activities as described above, and having caused those sentient beings who are devoid of the perfection of wisdom and so forth to possess them, they gather back again. One should visualize them in the northeast corner, upon a variegated lotus in the center of a moon disk, performing the activity of magnetizing.
The explanation of their attributes begins with "The sublime wheel" and so forth. "The remaining attributes are held to be like the lords" means that the remaining hand-symbols of Locanā are the sword, the lotus, and the jewel. For Māmakī, they are the sword, the wheel, and the jewel. For Pāṇḍaravāsinī, they are the sword, the wheel, and the jewel. For the female gatekeepers, they are the sword, the lotus, and the jewel. "The three suchnesses" refers to the common mantra for the emanation of the six goddesses. Therefore, from the eighteenth chapter: "From the vajras of body, speech, and mind, the Great Beings arise." Thus, they should be emanated, because no specific mantras have been mentioned. If one asks what they are: they are the six goddesses, such as the goddesses of form and so forth, who are vajra goddesses. "Body and so forth" refers, in order, to Vajrakāya and Ratneśvara.
Vajravāc, Amoghasiddhi, and Vajrasattva are similar in their remaining body colors and hand implements; they hold as their primary implements a mirror, a lute, a conch bowl, an eye, a garment, and a source of phenomena (dharmodaya). The meaning of this is as follows: by means of the mantra OṂ ĀḤ HŪṂ, they are not produced in a single stage, but as Rūpavajrā and the others. Having been emanated as similar to Kāyavajra and the rest, they perform the activities as described above; specifically, having caused those sentient beings who are devoid of generosity and so forth to possess them, they gather back again. One should visualize them in the center of a moon upon a multicolored lotus in the corners of the outer maṇḍala as previously described, such as the southeast and so forth. Now, for the purpose of protecting and summoning—the antidotes to ignorance and so forth that block the obscurations characterized by the purification of faith and so forth—one emanates the gatekeepers. Regarding the phrase "at the eastern gate" and so forth: Yamāntakṛt is the essence of fearlessness because all phenomena, being of an imputed nature, do not arise; it is so called in the sense that all entities do not transcend that. Why is that? "Yama" refers to the conceptualization of a grasper. Because it eliminates that very [conceptualization] through faith, it is called "Antakṛt." "Summoned by that" means by him. What is it like? It is that which possesses light that is infinite, immeasurable, and terrifying, pervading all directions. "End of time" refers to the time of the kalpa's destruction.
The fierce clouds of that time are black in color; their maṇḍala is the collection of aggregates, and whatever entity possesses that is so called. "The King, the Lord of Mind" refers to Akṣobhya. He possesses a body color equal to that, being black, white, and red. "Emanating the light of the wrathful family of Amitābha" means that he possesses a body from which an unbearable host of wrathful deities radiates; thus he is so described. "Yamāntaka" refers to the Lord of Death (Yama), which consists of lack of faith, grasping, ignorance, the cognitive obscurations, and the māra of the aggregates. Because he purifies these, he is the "End-Maker."
"Adorned with fierce serpents" means that the nine fetters, governed by ignorance, are purified as the eight nāgas with flickering tongues and swaying hoods, adorning his head and other parts. Among these, the fetter of anger, which is the nature of malice toward sentient beings, is purified as the black Ananta, who binds the hair on his head. Likewise, the fetter of attachment, which is the clinging and fixation toward the five aggregates of grasping, is purified as the red Takṣaka, who serves as his earrings. The seven types of the fetter of pride, which cause the mind to be inflated, disrespectful, and the arising of suffering, are purified as the white Mahāpadma, who serves as his necklace.
The fetter of envy, which is the nature of a mind disturbed by the excellence of others, is purified by the green Karkoṭaka, who forms the Brahma-thread. The fetter of avarice, characterized by the mind’s grasping, is purified by the multicolored Kulika, who forms the crown ornament. The fetter of views—consisting of the view of a transitory collection (regarding the body as supreme), the view of grasping at extremes, the view of regarding internal things as supreme, and the view of wrong views that deprecates reality—is purified by the yellow Śaṅkhapāla, who forms the bracelets. The fetter of conduct—consisting of the view of regarding [wrong] views as supreme, and the view of regarding conduct, ethics, and ascetic observances as supreme, which are the signs of renunciation—is purified by the white Vāsuki, who forms the belt. The fetter of doubt, which is the nature of hesitation regarding the truths and so forth, is purified by the white Padma, who forms the anklets; thus, it is said that the body is adorned with venomous snakes, and this should be understood to apply to the remaining wrathful deities as well.
Having emanated in that manner and performed the activities as described above, and having specifically overcome lack of faith and so forth, and having purified the cognitive obscurations, they gather back and should be placed upon sun seats atop multicolored lotuses at the eastern gate. Regarding the name Prajñāntakṛt: because this very essence, which is pure by the nature of reality (dharmatā), is not ignorance—that is, it is not of the nature of grasping—it is Prajñāntakṛt.
That is the essence of diligence, and its specific defect is Taṭakṛt. "Impelled by that" refers to the one who possesses the luminosity of all beings without exception; thus he is so named. "Like the lord of the body, such as the hands and so forth" means that he is similar to Vairocana in terms of his hands, faces, and so on, being white, black, and red. "Fierce" means appearing as manifestly wrathful, with a smiling or gaping face, bared fangs, a wrathful expression, a large and broad belly, and orange hair bristling upward; because he appears in such ways, he is fierce. This should be applied to the upper and lower wrathful deities. "Invincible by others" means that he cannot be overcome by the maras of the afflictions and so forth. Having emanated in that way and performed the activities as described above, he specifically conquers laziness and the like, purifies the obscurations of the afflictions, and then reabsorbs, remaining at the southern gate upon a multicolored lotus and a sun maṇḍala, surrounded by the light of the sun. The others are surrounded by fire-like light. Padmāntakṛt means that because all phenomena are beyond words and the objects of words, they are inexpressible; mindfulness of such an object is the "lotus" (padma). Because it makes that very state free from defects such as lack of mindfulness, it is antakṛt. "Impelled by that" refers to the phrase: "The directions are filled with swirling rays of light." This means that because the directions are obscured by the radiating rays of primordial wisdom, they are extremely indistinct; thus it is so named.
Regarding the phrase "like the fire that destroys the radiance": it refers to his abiding in a form that is extremely terrifying, like the fire at the time of the kalpa's destruction, due to a mass of light. "His hands and so forth are like the Vajra of Speech" means that his hands and other features are similar to Amitābha, abiding as red, white, and black. "The faces that terrify many malevolent ones" refers to the faces that utterly terrify many obstacles and the like. If one asks what he does with his mouths, it is said: "with the laughter of Ha Ha." Furthermore, by laughing with a loud "Ha Ha," he causes the king of mountains to collapse and terrifies Śākyamuni and others; thus it is so called. This should be applied to the upper and lower wrathful deities. Having emanated in such a way, he performs the activities as described above; specifically, by clearing away forgetfulness and so forth, he destroys the obscurations of beings, and then reabsorbs [the emanations], to be visualized at the western gate upon a sun seat on a variegated lotus. Regarding "Vighnāntakṛt" (Destroyer of Obstacles): because he is free from subject and object, words and actions, he is "Antakṛt" (the Maker of an End) because he eliminates the "vighnān" (obstacles) such as grasping by means of the characteristic of one-pointedness in non-conceptual phenomena. "Having been exhorted by that" is the phrase. Regarding "his faces and so forth are like Akṣobhya": if one asks if his faces and so forth are like Akṣobhya, they are black, white, and red. "Fierce like the fire at the end of time" means he appears extremely fierce and sharp, like the fire at the time of the kalpa's exhaustion. "Noble" (ārya) means that through empowerments and so forth, he has become far removed from sinful phenomena.
This should be applied to the wrathful deities in their upper and lower positions. "Amṛtakuṇḍalin" refers to the meditative absorption (samādhi) that brings about freedom from the death of conceptual thought. "First" is said because he terrifies the obstructing spirits. Having emanated as before and performed the enlightened activities, he specifically eliminates distractions and the like; having thus destroyed the karmic obscurations, he reabsorbs and should be visualized in the center of a variegated lotus and sun disk in the northern circle. These wrathful deities abide in the posture of the right leg tucked and the left extended, whereas the Sugatas and the female deities abide very firmly in the vajra posture (vajraparyaṅka). To indicate the presiding lords of the crowns during the empowerment of these wrathful deities, the text says "Vairocana" and so forth. "In sequence" should be applied here. Likewise, the primary hand symbols are the hammer, the club, and so forth. By the word "and so forth," the remaining hand symbols are to be understood as corresponding to their respective lords. In order to bless the maṇḍala thus generated, the invitation of the wisdom maṇḍala is taught with the words "In that way" and so forth. "Thus generated in completion" means the sublime maṇḍala is generated in the manner described above. Having visualized it clearly as if it were actually present, by what means? It says "all things," meaning by making it clear through all aspects such as body color, hand symbols, ornaments, and seats. To bless that, it says "the essence."
Furthermore, from the essence of the wisdom-being (jñānasattva) at one's own heart, light rays like iron hooks radiate forth, invoking Yamāntaka and the others. Yamāntaka then utters "Jaḥ" in order to accomplish his own activity. From his heart, wrathful deities holding iron hooks emanate and expel the obstructors. One should then meditate on the invitation of the Sugatas, thinking: "By the iron hooks, the Sugatas..." This refers to the invitation of the spontaneously present maṇḍala wheel. "Method and insight" refers to the bliss arising from the stainless samādhi, which is the cause preceded by the appearance of the forms of method and insight, and which is endowed with bliss at all times. Having visualized such a maṇḍala, one should contemplate it upon a variegated lotus in the direction of the eastern gate. Then, "Yamāntaka and the others" refers to the wrathful deities who emanated above. "Having protected" means that at the time of entering the maṇḍala, having clearly established the [offerings] such as the water for sprinkling, they dissolve into the heart of Yamāntaka. Then, regarding "the recitation of one's own heart," if one asks whether it is the three syllables inserted within one's own seed-syllable that are recited, it is said: "With sublime sandalwood and so forth." The meaning of this is as follows: having sprinkled the wheel summoned above with water from a conch bowl, one should perform the ritual rinsing with water from a second conch bowl containing flowers.
Offer the water for the guest-offering from the third conch bowl containing nectar. Then, using the mudrā for distinguishing the boundaries and so forth, take the flowers from the middle conch bowl in hand and present the guest-offering.
Then, regarding the word "dissolve": by the utterance of HŪṂ by Prajñāntakṛt, white light rays radiate from it; imagine that they lift up the maṇḍala and enter it in a circling manner, like a shadow entering. Furthermore, by the utterance of VAṂ by Padmāntakṛt, yellow light rays radiate from it and enter, whereby they should be bound. Again, by the utterance of HOḤ by Vighnāntakṛt, red light rays radiate from it and enter, whereby one should imagine that all are delighted.
Then, the blessing with OṂ DHARMADHĀTU SVABHĀVA ĀTMAKO ’HAṂ is the branch of approach and the great result of natural outflow. Because the first armor is similar to the Tathāgatas who have attained accomplishment, it is called "natural outflow." Then, the visualization of their eyes and so forth as Kṣitigarbha and the others is the branch of great near-attainment and the great result of ripening. Likewise, having visualized the three places as the Vajra Body, Speech, and Mind and the Jñānasattva, and having merely blessed them with the mantra, this is the branch of great attainment and the great result of the person’s activity.
Then, regarding the phrase "having conferred the empowerment upon oneself and those similar to oneself through the ritual": as described above, the hosts of goddesses holding vases, who have emerged from the assembly of Tathāgatas invoked by the light of one’s own seed-syllable, should confer the empowerment upon the deities.
When he and the goddess enter, following that, the four [deities] beginning with Vairocana have Akṣobhya upon their crowns. Locanā and Rūpavajrā have Ratnasambhava upon their heads. Māmakī and Śabdavajrā, and Dharmadhātuvajrā, have Akṣobhya upon their heads. Gandhavajrā has Ratneśvara upon her head. Pāṇḍaravāsinī and Rasavajrā have Amitābha upon their heads. Tārā and Sparśavajrā have Amoghasiddhi upon their heads. Yamāntaka and the others have already been explained above. This is the branch of great accomplishment and the great fruit free from stains. These are the supreme and common approaches and so forth belonging to the deities of the maṇḍala. Because all wisdom is perfected, it overcomes discordant factors and is thus designated by the term "Great Fierce One." The rest has already been explained. Having thus performed the four branches of approach and accomplishment, the application for pleasing them is now taught: "In this way, one should offer with diligence." Regarding that, first the secret offering is taught: "Within the lotus," and so forth. "One's own seed" refers to the light of the wisdom-being's seed syllable. "All forms" refers to having summoned the ten goddesses and inserted them into one's own heart. The maṇḍala is the mind of perfect awakening; it melts into the form of the nectar of the supreme bodhicitta, is emitted through the vajra path, and one should visualize the seed syllable arising from that within the lotus of awareness: JAḤ HŪṂ BAṂ HOḤ KHAṂ RAṂ.
Having become lāṃ, māṃ, vāṃ, and tāṃ, light rays summon the ten goddesses, who then dissolve into them, whereby the seed syllables become endowed with power. "Insight" refers to the consort who is one's own manifestation. Regarding the "individual pores": they emanate from the pores of the limbs and minor members and so forth. If one asks how they emanate, they are light rays of immeasurable variety in color and shape. If one asks where they emanate, it is said: "Then they radiate throughout the entire expanse of space without exception." If one asks how they emanate, it is through the "gateways of light" and so forth. The "gateways of light" refers to the tips of the light rays, from which Rūpavajrā and the others emanate. If one asks what kind of goddesses they are, it is said: "Stainless ornaments, all." This means their non-conceptual bodies are adorned with stainless ornaments such as bracelets, armlets, and earrings. Furthermore, their specific attributes include a mirror, a lute, a conch for fragrance, a vessel for taste, various garments, and the mudrā of the source of phenomena (dharmodaya). The word "and so forth" includes those marked by a wheel, a red utpala lotus, and a yellow utpala; thus, the goddesses abide beautifully, each marked by such symbols in their respective order. "Graceful and radiant" means that their limbs are supple and soft, like the fresh branches of the aśoka tree; thus it is said. Alternatively, some maintain that the symbols themselves are adorned upon the branches of the aśoka tree. Furthermore, regarding their other specific qualities, it says "luminous," meaning that the goddesses of form and so forth are radiant with light and emanate various emanations.
That itself is a web of offering clouds, a vast multitude. Because it pervades space and arises, it is so called. Furthermore, its specific quality is that all things are like illusions and optical illusions, which are the goddesses. That itself is the essence of the four types of perfect individual awareness, the purification of the conventional that is erroneous. That itself is "virtuous according to the world," referring to the mere individual appearances of songs, dances, melodies, and so forth, which bring joy in accordance with the world. Furthermore, that itself is "definitively liberated from all conceptualization," meaning liberation from the two conceptualizations of subject and object. That is also called "supreme bliss," abiding as the causal entity of the nature of the Great Secret Supreme Vajradhara. Through such emanation, by dissolving into the respective consorts and the method, it is an offering. Likewise, by emanating forms and so forth, as well as the seven precious jewels and so on included by the term "external scents" and so forth, one should make offerings. "By being liberated from the conceptualization of difference" means being free from the conceptualizations of the object of offering, the offering itself, and the act of offering. The "Lord of Victors" is the non-dual maṇḍala wheel. For the purpose of making the offering and oneself equal, one should perform the consecration with this mantra: OṂ SARVA-TATHĀGATA-PŪJA-VAJRA-SVABHĀVA. These are the aforementioned terms. Its essence is "ĀTMAKO ’HAṂ." Now, the praise offering consisting of the distinctions of the twenty-five wisdoms of the maṇḍala is taught:
Regarding the phrase "thereafter" and so forth: "thereafter" means following the secret offering. "Like an echo" means that one should cultivate the conviction that the sounds of the praise and all objects of sound are like an echo. "The deity of the awareness of one's own mind" means that one's own mind alone is the deity of awareness, namely the deities of the maṇḍala. This is because there are no external forms of deities. Having meditated on all phenomena as being endowed with the sounds of that praise, and having taken up the vajra and bell, one praises with this melody.
Regarding the phrase "Akṣobhya" and so forth: because these entities are unarisen, they cannot be moved by the māras of the afflictions and so forth; thus, he is Akṣobhya (the Unshakable). Because that very reality is indivisible, it is the vajra, which is the wisdom of the expanse of phenomena (dharmadhātu-jñāna). "Great wisdom" means that, being free from beginning and so forth, it is the unestablished mirror-like wisdom (ādarśa-jñāna). "Vajra expanse" means that, being free from extremes, it is the cause for the arising of the [Buddha] bodies and so forth; thus it is so called. That very reality is the great sage; because it knows all things to be stainless, it is the wisdom of equality (samatā-jñāna). "The three vajras" refers to the indivisibility of the space-like phenomena of selflessness and the wisdom body; since all of those are its essence, it is called the "three maṇḍalas," which is the discerning wisdom (pratyavekṣaṇā-jñāna). Because it is not moved by the nature of distraction, it is the vajra. That very reality is the melody, and because it proclaims the unsurpassed Dharma, it is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna).
Thus, having exhorted through the individual words of Akṣobhya, one pays homage and offers praise; this is by way of expressing the words of the Dharma. One should realize this through the power of body and mind. The same should be applied to the subsequent [deities] as well.
Regarding Vairocana: he is the expanse of phenomena (dharmadhātu), blazing as the nature of selflessness in the aggregates and so forth, and is emptiness.
Regarding Mahānanda (Great Joy): he is the essence of the transformation of the ālayavijñāna, free from grasping and so forth, and is the mirror-like wisdom (ādarśajñāna).
Regarding Vajraśānta (Vajra Peace): by perceiving cause and effect as equality, he is free from conceptual elaboration; he is the wisdom of equality (samatājñāna).
Regarding Mahāprīti (Great Joy): because he is unborn from the beginning, he has attained mastery over the pure phenomena that are like illusions; he is the wisdom of discernment (pratyavekṣaṇājñāna).
Regarding the supreme natural luminosity: through the wisdom of all-accomplishing action (kṛtyānuṣṭhānajñāna), he is luminous from the very beginning; because he is thus, he is "supreme."
Because he demonstrates the distinctions of the [Buddha] bodies from that very [wisdom], he is the "Teacher"; the homage and praise to him are as explained above.
Because the extraordinary bodhicitta, which is without substantial entity, is the cause of inspiration, he is the "Jewel" (Ratna). Because he beautifies that very [nature], he is the "King" (Rāja), which is the wisdom of the expanse of phenomena (dharmadhātujñāna).
Although he is completely pervaded by phenomena that are like reflections, because he is free from defining characteristics, he is the extremely profound mirror-like [wisdom].
"Vajra space, stainless," means that because he abides in equality like space, free from grasping and so forth, he is the wisdom of equality.
"Untainted by natural purity," means...
This refers to the discernment that is pure from the very beginning of the defects of the afflictions, being unstained by faults. That very [nature] is the vajra body, the nature of the body from which all precious qualities arise. "Homage and praise to that" is to be practiced with diligence as described above. "Vajra Immeasurable" refers to the dharmadhātu, because the essence of the mind is unborn and thus not an object that can be fully grasped. That itself is great passion, and because it does not abandon suchness, it is the mirror-like wisdom. "Non-conceptual, space, vajra-holder" means non-conceptual because it is free from the nature of grasped objects and so forth; as the vajra-holder, it is the wisdom of equality. "Attained the perfection of passion" means attaining the pure passion that has gone beyond the perfection of distorted passion; this is discernment. "Vajra Speech" refers to the teaching of the indivisible meaning; this is diligence in activity. "Homage and praise to that" is as before. "Amoghasiddhi Vajra" refers to the dharmadhātu wisdom, because the benefit of sentient beings, together with its result, does not fail to arise from the naturally pure body and so forth. That itself is the mirror-like [wisdom] because of being perfectly awakened without error. "All intentions" refers to the fulfillment of the purpose through unborn emanations; this is the wisdom of equality. "Naturally pure" refers to the illusory body arising from that wisdom of clear light; this is discernment.
Vajrasattva is that which abides firmly in the essence of emptiness; it is the wisdom of all-accomplishing action. "Homage and praise to him" is as explained above. Now, in order to reverse the conceptualizations of purity and impurity and to empower the inner fire through purification, the offering of nectar is taught, beginning with "The blazing Oṃ," and so forth.
First, regarding "wind and fire": in front of oneself, one meditates on a bow-shaped wind maṇḍala arising from the syllable Yaṃ, marked with banners and the syllable Yaṃ. Above that, one meditates on a triangular fire maṇḍala arising from the syllable Raṃ, marked with the syllable Raṃ. Upon that, there is a lotus vessel arising from the syllable A, marked with the syllable A. Within it, the five nectars—urine, feces, blood, bodhicitta, and "great flesh"—are placed in the center and the other directions in their proper order. Upon a moon and sun disk, one arranges the seed syllables Hūṃ, Bhrūṃ, Āṃ, Jhrīṃ, and Khaṃ. Then, the infinite Lords of Sages from the center are summoned by the light of the seed syllables and dissolved into those seeds.
Next, through the sequence of fanning with wind and so forth, one meditates on the gathered nectar as the form of a vajra marked with Hūṃ arising from Hūṃ. One should imagine it descending and flowing like a stream of milk through the sequence of the descent. Then, by the white, blazing Oṃ at the face, it is blessed from above; as it enters within, it is cooled. Then, regarding "reciting the three syllables": having recited Oṃ Āḥ Hūṃ as much as desired, one should strike [the nectar].
At that time, one should contemplate the nectar of wisdom as being by nature free from suffering, such as death, and as pure as crystal or the moon. Reciting "HŪṂ white," a supreme three-pronged vajra arises from the syllable HŪṂ on the tongues of oneself and all the deities; by placing a HŪṂ upon its vase, the tongues are purified. Then, through the light of one's own seed-syllable, many lotuses are emanated, and the vajras held in the hands of the individual deities are drawn in by the small tongues of the HŪṂ-syllables, in the manner of drinking water. One should then cultivate the conviction: "May this satisfy the wisdom wheel residing upon the moon maṇḍala at the heart," and then taste it. This is the second meditative stabilization, called the "Supreme King of Maṇḍalas."
In that way, for the yogi who has perfected the maṇḍala wheel, the application of the drop (bindu) is taught in order to bring the mind under control by meditating on the suchness of the greatest of the great: "The supreme [drop] is churned," and so forth. Furthermore, regarding the phrase "Emanated from the light rays of the heart," it means emanated from the five-colored light rays radiating from the seed-syllable of the wisdom being (jñānasattva). If one asks what emerges, it says "the infinite lords of siddhas," meaning a host of infinite Lords of Sages such as Vairocana and others is emanated. If one asks what they do, it says "having abandoned all delusion," meaning that after all the delusions of ignorance of all wandering beings have been abandoned and they have been established as the maṇḍala wheel of the perfectly enlightened Buddha, they dissolve into one's own mantra.
One should contemplate that the agent and the action having converged, they enter the seed syllable residing within the symbolic vase at the heart of the wisdom-being (jñānasattva); this is the cause of accomplishment. To the objection: "If that is so, since external forms possess substantiality, by what reasoning can one experience the gathering of all phenomena of appearance and existence within the tilaka?"—the text now presents the logical reason why this is not contradictory, by means of the sign of the establishment of the non-existent, beginning with the words "form and so forth."
In that context, "form and so forth" refers to form, sound, smell, taste, and tangible objects. "Liberated from appearance" means that they are not established in the way they appear; if one engages with them as white and so on, one is liberated. Because they are liberated, it says: "It is not realized by direct perception (pratyakṣa," meaning that there is no wisdom of direct perception through the sense faculties and so on. Therefore, those forms and so forth are not apprehended by direct perception.
Why is that? Because it says, "there is no object of apprehension whatsoever." If one analyzes the objects of apprehension, such as form and so forth, according to the sequence that follows, they do not exist. Since they do not exist, the direct perception that apprehends them also does not exist. Thus, it is taught that direct perception is the reality (tattva) that is free from conceptualization and non-erroneous, being self-cognizing.
If one asks, "Well then, does inferential cognition (anumāna) exist?" it says, "Furthermore, it does not exist." By the phrase "by inference," it refers to the claim that form and so forth exist. Why is that? Because it says, "because no connection is seen." This is because direct perception is the prerequisite for inference.
Furthermore, it should be understood that it is logical to infer an object after it has appeared directly to perception. In this context, such a connection is not observed. Why is that? Because since the apprehended object and so forth are not truly established, there is no direct wisdom (jñāna); and since that is absent, inference also does not exist. The claim that there is nothing other than the non-apparent object, such as form, and the consciousness is because it is neither renowned nor logical.
Having thus shown that the eyes and so forth are free from the apprehended and the apprehender, the text now shows that the mental consciousness (manovijñāna) is also free from the apprehended and the apprehender: "Pleasure and so forth." Here, "pleasure" refers to the feeling of pleasure, which is the first of the factors beginning with perception, mental formations, non-informative form, and space. "Its own activity" means that which produces a consciousness in the likeness of its own aspect. The text asks: "Is any such activity seen?" Why? Because pleasure and so forth are not established. How are they not established? Because feelings and so forth are unable to produce a consciousness without existing in the preceding or succeeding moments, as they have either ceased or not yet arisen.
If one considers whether the present moment is the object—either as that which is in the process of arising or as that which has already arisen—the first case is not possible, because it is not yet complete. The second case is also illogical, because the consciousness would have already arisen. Therefore, since there is not the slightest benefit conferred by feelings and so forth, its own activity is not seen.
If it is argued that space and so forth are established as objects, that too is unreasonable. Because they are merely imputed, they are incapable of producing cognition; if they were to produce it, the result would be concordant with its cause, and thus they would become conditioned. Furthermore, since they exist at all times, the result would be produced eternally. Therefore, since those too are not established, they are not seen as their own objects.
The great master Dantipāda said:
"Since pleasure and so forth are past or future,
Unarisen, or ceased,
And since the woman who produces the result
Does not exist at the time of production,
And once produced, she is already produced,
Pleasant sensations and the like are not established as objects.
Since space and so forth lack substantiality,
And since the woman produces the result,
If she were produced, she would be impermanent like the result.
Since those are eternally complete,
The results would also be eternally complete.
Therefore, the perception of all these
As objects is an illusion."
Thus he spoke. Since they are not established by the aforementioned sequence, there is no connection; there is neither direct perception nor inference. Therefore, like form and so forth, they are without subject and object. Just as form and so forth are free from subject and object according to the aforementioned sequence, it is evident that they are likewise free from subject and object.
Now, to explain in detail how they are liberated from appearance—as in the previous statement, "Liberated from the appearance of form and so forth"—and to first demonstrate that the permanence of that which belongs to a continuum is not established, [the text says] "white" and so forth.
"White and so forth" refers to objects such as form. By what is it known? By consciousness. "That very thing seen first" means that what is seen in the first moment is not seen at another time, such as the second moment and so on, because the effect is momentary. If it were otherwise, it would follow that the effect is permanent. Why? Because the cause is not permanent. Therefore, since the effect is seen to arise sequentially, the causes should also be understood in the same way; how could they be permanent? As the noble Maitreya said: "Because effects are applied sequentially, causes do not have a permanent nature." The master Vasubandhu also said: "Furthermore, at that time, if that object of yours does not appear, how can you claim it is perceived directly?" Therefore, "those two" refers to what was previously found and what is subsequently found. "Mutually compatible" means they exist through the process of cessation and presence. The example is stated: "Pleasure and so forth" refers to pleasure and suffering, which are incompatible at all times; it is similar to that. Now, in order to show that oneness as understood through reasoning is not established, it says "form and so forth," and so on. In that context, "form and so forth" refers to all things such as pillars. "Is not one" is the thesis of negation. Why? Because of "the beginning," and so on. "Beginning" refers to the upper part of the pillar and so on. "End" refers to the lower part.
This refers to the apprehension of parts such as the maṇḍala and so forth. Because appearances are thus perceived—whether apprehended or unapprehended—and because one gradually traverses the whole, seeing the coarse while not seeing the subtle, and because horses, elephants, and so forth appear as many, the apprehension of a single [entity] is itself an error. Therefore, the master Vasubandhu said:
"A single [entity] does not move gradually;
The apprehended and unapprehended do not exist simultaneously;
It appears as many distinct parts,
And the subtle is not what the eye can grasp."
Praśāstrasiddhasvāmin also said:
"When things such as pillars
Are divided into many parts
By distinctions such as top and bottom,
The apprehension of them as one is an error."
Thus, a single [entity] is not the object. Now, in order to show that the atom (paramāṇu) belonging to a multiplicity is not established, the text says "the atom" and so forth. According to their [the Vaibhāṣikas'] view, objects are established from atoms, which they conceive of as being devoid of parts, not distinguishing between the occasions of darkness and light, and possessing a homogeneous state. To show that this is also unreasonable, it says, "the atom's parts are not seen," because each individual atom is not perceived, and it is the coarse [object] that is perceived. Since the nature of the coarse parts is empty, it is not the atom. Praśāstrasiddhasvāmin also said:
"The intellect perceives each individual atom,
But the intellect perceives the coarse;
Since the coarse possesses parts,
The atom is not established as an object."
Therefore, the reason that even multiple atoms are not objects of the intellect is likewise for the purpose of refuting the "one," because they are included within that which possesses parts. Now, in order to demonstrate that the collection itself—which is included within the refutation of the substantial [atom]—is not established, [the text says] "the middle," and so forth. According to their [view], they imagine that atoms do not distinguish between similar types when they are gathered individually, but rather, having joined, they are perceived without [individual] observation. To demonstrate that this is irrational, [the text says] "the partless atom in the middle." At the time of that collection, it is irrational for that central atom, which is devoid of parts, to be followed and surrounded by multiple atoms, because it lacks parts. If one then counts whether those following that location come from the six directions or from a single direction: the first is not logical, because the one situated in the middle would become six parts. In that case, the very nature of the atom would be destroyed. The second is also not logical, as [the text says] "the mandala of earth," and so forth. Because they are of a single nature, whatever is the location of one, the others dissolve into it; thus, the entire mass of coarse things such as the mandala of earth would not appear, and everything would become a mere atom. Therefore, it is improper to perceive them as atoms. Since there is no category of "collection" apart from those [atoms], there is no collection. As the Master Vasubandhu also said: "When six [atoms] are joined simultaneously, the subtle atom becomes six-parted. If the six are in a single location..."
As it is said: "Above, it becomes a mere atom; if there is no joining of atoms, of what would that aggregation be?" Master Lavapa also said: "If you do not accept the aggregation of atoms, you must state another aggregation. Since not even the slightest logical reason is seen, aggregation is also not established as an object."
Thus, since objects do not exist, the subjective grasping natures produced by them also do not exist, because there is no apprehended object whatsoever. The noble Maitreya also said: "The consciousness that appears as objects, sentient beings, and selves arises; that object is non-existent. Because that [object] is non-existent, that [consciousness] is also non-existent."
Having thus shown that the former position is not established, the author now states the summary of his own established position, beginning with "Therefore..." "Therefore" refers to the power of the reasoning explained above. "Grasping and so forth" means that because the apprehended object does not exist, the grasper also does not exist; thus, it is "devoid of the nature of duality." "Independent" means that although the apprehended object and so forth are non-existent, they are imputed according to one's own habitual tendencies. Since the apprehended and the grasper are not mutually related, they are independent; this is the "imagined nature." Therefore, the imagined nature is not real, and those who desire liberation must negate it. Furthermore, one should apply oneself to purifying conceptualization. As the Cakrasaṃvara-tantra-uttara states: "Because conceptualization is completely purified..."
Therefore, it is said: "Conceptualization is completely purified." Furthermore, those who desire liberation must reverse attachment to the external and place the mind upon the way its own essence abides. By doing so, one attains the faultless state, yet does not attain what is called "purity." As it is also said: "Abiding in the mere essence is not the great joy of the intellect."
Regarding the phrase "all that is moving and unmoving," this is an illustration of how all phenomena, including the environment and its inhabitants, are unestablished. It is like a "city of gandharvas": although the flow of rivers and so forth does not exist externally, appearances such as white houses arise. In the same way, all phenomena arise as appearances such as form due to the power of the full maturation of the latencies of conceptual elaboration from beginningless time. Moreover, when not analyzed, they are acceptable, yet they are nothing at all. Thus:
"Phenomena that arise and perish are pleasing when not analyzed; even if they perform functions, one should know them all to be conventional."
Therefore, the gods of the past engaged only in the mind of complete purity; they were without the grasping of formative activities and so forth. As it is said: "Fire is like fire melting into fire," and so on.
One might ask: "If the essence is completely pure, how can it become saṃsāra? If that does not exist, how could there be nirvāṇa?" To this, [the text says] "the self" and so forth. We do not claim that the phenomena of saṃsāra do not exist elsewhere, but rather that they are merely imputed. Furthermore, one is mistaken in attributing a physical body to that which is permanent and so forth. Like a snake in a rope, it appears but does not exist.
That very [state] is the clinging to the non-existence of one's own and others' forms and so forth. Its continuity is uninterrupted. Regarding the phrase "by its essence," it is explained that for a person who appears as a distinct being in the higher realms and so forth, due to the nature of that [clinging], it is called "saṃsāra." Regarding the phrase "the first," it is nirvāṇa, the maṇḍala wheel. Regarding the phrase "and so forth," it refers to the king of the mind abiding as it is, having reversed that stream of conceptualization and being accomplished through special conditions; the entire essence of that conceptualization is called "nirvāṇa." As it is said:
"The mind of all sentient beings,
Because it is stable, is called 'sattva' (being).
Abiding in meditative equipoise, it dwells in samādhi;
Through certainty, it becomes the Vajra.
Through the application of the blessing of the Sattva,
It becomes Vajrasattva once again."
From the presence of the noble Nāgārjuna:
"Saṃsāra and nirvāṇa—
These two do not exist.
The thorough knowledge of saṃsāra
Is what is called 'nirvāṇa'."
Therefore, when the mind alone is superposed with a self and so forth, it is called "saṃsāra." When one is free from that very superposition and abides in its own essence, it is called "nirvāṇa." Even while abiding in that way, the phrase "by the nature of phenomena" means by emptiness. "Existence and peace" refers to saṃsāra and nirvāṇa. Furthermore, there is no such distinction as abandoning saṃsāra through emptiness and seeking nirvāṇa, because both are empty. As it is said:
"Those who do not see reality conceive of the world and nirvāṇa; those who see reality have no such conceits regarding the world and nirvāṇa." Thus spoke the noble Nāgārjuna. The Blessed One also taught extensively: "The purity of ordinary beings and the purity of the Tathāgata are non-dual, indivisible, not distinct, and inseparable." Why is that? It is because of the reason: because the nature of phenomena (dharmatā), which is free from the superimpositions of grasping and so forth, is established as being forever and at all times free from conceptual proliferation (prapañca) throughout both existence and nirvāṇa, there is no division. As it is said in the Noble Laṅkāvatāra Sūtra: "Whether Tathāgatas appear or do not appear, the nature of phenomena, the expanse of phenomena (dharmadhātu), and the unchanging nature of phenomena have existed from the very beginning."
One might ask: "Are these superimpositions not established as real?" The phrase "other than the mind" means that there is no division whatsoever—such as a self or an object of grasping—that exists as something other than the mind acting as a condition for pride. The meaning is as follows: because a self and so forth do not exist, they are imputed to that mind. Although various moving and non-moving entities appear as if they were distinct from it, they do not exist elsewhere than as that mind; that very mind is the object of pride. This is for the purpose of subsuming existence and peace as inseparable.
Regarding that which is called "essence": if the conventional is the essence and the ultimate is the essence, then once that is realized, why would the nature of the conventional—the basis of that conceptualization—be established as a functional entity? This is because, when analyzed through scripture and reasoning, an intrinsic nature is not observed. Nevertheless, the appearances of the moon in water and so forth are not negated. Therefore, "all" refers to both cyclic existence and peace. "Inseparable" means that they are made inseparable in the ultimate sense; because there is no distinction, everything is indeed inseparable. Thus, it is said:
"The nature of all things is the nature of a single thing;
The essence of all things is the essence of a single thing.
Whoever sees the suchness of a single thing
Sees the suchness of all things as well."
And the noble Nāgārjuna also said:
"Without realizing the conventional,
Suchness will not be observed.
The conventional is taught as emptiness,
And emptiness is taught as the conventional."
Furthermore, the Aṣṭasāhasrikā Prajñāpāramitā states: "Kauśika, although various trees with various branches and so forth grow in Jambudvīpa, there is no distinction in their shadows; they are all simply called 'shadows.' Likewise, all phenomena have a single nature, which is emptiness."
Now, to conclude these points, the text says "some" and so forth. "Some" refers to functional entities alone, such as form and so forth; these are the conceptualizations of objects. "Some others" refers to the conceptualization of certain consciousnesses, such as the eye-consciousness and so forth, as being the mind.
What is called "conceptualization" is the differentiation [of phenomena] caused by pride. That very [conceptualization], through the aforementioned stages, is the connection with the apprehended and the separation from the apprehender; therefore, since it is neither the apprehended nor the apprehender, everything is mind alone. As it is said in a sutra: "O sons of the Victorious One, these three realms are mind only." In that regard, there are two types of delusion: some conceptualize [phenomena] as existing ultimately and consider them to be substantial entities, while others consider the conventional itself to appear as duality. The first is illogical, because consciousness lacks intrinsic nature. This has been explained extensively by the noble Nāgārjuna and others in the Madhyamaka treatises, and is not explained here. The Sūtra Teaching Non-Arising states: "All phenomena are the mind only of the son of the gods; that very [mind] is also without intrinsic nature." Therefore, those who wish to enter the city of definitive excellence should understand the mind conventionally. As the Noble Laṅkāvatāra Sūtra states: "There is no prior [nature], there is no representation; there is no entity, there is no ālaya. The unwise, who are like corpses, are conceptualized by those with evil thoughts," and so forth. The second [type of delusion] is also not [the case], because the phenomena of saṃsāra do not exist. Why? As the Root Tantra states: "In brief, the five aggregates are thoroughly conceptualized as the five buddhas," and so forth. Furthermore, that is the delusion of [conceptualizing] form and so forth in terms of conceptualization and the like.
It was taught above that saṃsāra does not exist, appearing as it does like a snake in a rope. From the Glorious Compendium of Vajra Wisdom: "Lord of Secrets, that which is a snake in a rope does not exist. However, when one has abandoned the visual impairment and sees it as a rope, there is no other object. Lord of Secrets, likewise, the delusion of form and so forth occurs within conceptualization and the like. However, the word 'however' refers to the force of habitual tendencies. If a certain person applies themselves to the path I have taught and reverses those habitual tendencies, they will see the permanent and so forth, and nothing else will be perceived." Thus, it is the established conclusion that it is nirvāṇa alone.
In that way, having shown through the reasoning explained above that all is mind-only because it is devoid of form and so forth, and having refuted misconceptions regarding that very point, it is taught that it is indeed the very form of the maṇḍala wheel: "Faith and..." Faith is the mind’s conviction in karma and its results, the truths, and the Three Jewels. Diligence is the mind’s intense enthusiasm for virtue. The purity of these, as well as the non-forgetfulness of the very objects familiarized in that way, is the mental recollection. Meditative concentration is the one-pointedness of the mind upon the object of analysis. Their respective purities are the four, Yamāntaka and the others, who are the purities of the gatekeepers. Because they maintain and enter the characteristics of the mind of awakening, such as the applications of mindfulness and so forth, they are the "gates."
Because they protect the power of qualities such as summoning the master [of the mandala] from degenerating, and because they block and guard against the doors through which ignorance and so forth arise, they are the "gatekeepers"; these are the mind itself. "Insight" (prajñā) is that which is produced by reasoning, which is the knowledge that form and so forth are mere designations. Through its purification, "everything appears as the object," meaning they appear as the six goddesses of form and so forth; these are the mind itself. "Signless" means having abandoned the apprehended object and so forth; its "joy" is supreme bliss. Its purification is the assembly of the four goddesses, Locanā and the rest. Furthermore, at the time of supreme joy, these are indivisible, all-pervasive, not abandoning the ultimate meaning, and indestructible. Therefore, it is specified: "Rati is the perfect enjoyment." These too are the mind itself. "Sentient beings" refers to the five sense faculties. "Objects" refers to the five [objects] such as the apprehended. This indicates the ālaya-vijñāna that appears as objects and sentient beings. "Master" refers to the afflicted mind (kliṣṭa-manas), because it possesses the four uncommon retinues. "Conceptualization" refers to the mental consciousness (mano-vijñāna), because it takes all phenomena as its object. "Engaging" refers to the eye-consciousness and so forth, because they engage individually; thus it is so called. It is also the purification of those. If one asks how so, it says: "the mirror and so forth."
In this regard, the mirror-like wisdom is the simultaneous cognition of all things without exception, just as reflections appear in a pure mirror. The term "and so forth" includes the purification of the afflicted mind, which is the realization of the single nature of the self-awareness of all sentient beings; this is the wisdom of equality. The purification of the mental consciousness is the differentiation of phenomena such as the aggregates; having realized them as the nature of a buddha, one discerns that "these are the components of all dharmas," like the petals of a lotus. When this discernment is non-conceptual, it is the wisdom of individual discernment. The purification of the engaging consciousnesses is the wisdom of accomplishment, which perfectly carries out the activities of body and speech for oneself and others. At the time of their purification, all obscurations are cleansed, one is liberated from the afflictions, and the habitual tendencies of conceptualization are thoroughly refined. This is the wisdom of the expanse of phenomena (dharmadhātu), which is profound and luminous. Because it is both stainless and the mind itself, it is so designated. These are here called the "forms" of the buddhas; in their respective order, they are the very essence of the minds of Vairocana and the others. "That itself" refers to non-dual wisdom; through its purification and application, it is called the "Lord of the Maṇḍala," the very essence of the Great Vajradhara, the Lord of All. "Abiding greatly" means that by that alone, all phenomena are established as the nature of phenomena (dharmatā). "These are they" refers to the general characteristics, such as permanence and so forth.
It is said: "The glorious self of all buddhas, the abode of all Vajradharas, the dharmatā of all phenomena, is the goal to be accomplished by all buddhas." Thus it is known. "All forms" refers to the aggregate of form and so forth. Regarding that, "delusion" refers to the absence of superimpositions such as singularity and so on upon external objects; hence it is "stainless," because the crystal-like body and so forth are established. By the phrase "the aggregates and so forth," the stainless aggregates are the permanent and so on. By the word "and so forth," the stainless sense bases are Kṣitigarbha and so on. The stainless elements are Locanā and so on. Such are the entities established. "Avarice" is the mind's grasping. By the word "and so forth," which includes that as the first, there are ten: immoral conduct, lack of patience, laziness, mental distraction, and corrupted insight. The opposite of those is their absence; these are the "perfections," such as generosity and so on, and the "stages," such as the Joyous and so on, ten in total. These are "white" because they are unstained by avarice and the rest. Furthermore, here they are applied to form and so forth, and that itself is the mind. Thus, since the nature of mind is shown to be exclusively the form of the maṇḍala circle, it is now shown that these too are profound and luminous, beginning with the words "without conceptualization."
"Non-conceptual" means that even those aforementioned [qualities] are free from and non-apprehensible of the conceptualizations of grasping and so forth, which are the causes for their self-arising. "The arising of the welfare of self and others" means that, being oneself perfected, one is the cause for showing others the attainment of mundane and supramundane happiness; it is the body like a rainbow. "Its sequence" should be applied as "the exhaustion of non-conceptuality and what is called insight," as in: "That which is non-substantial is insight." Likewise, it should be applied as "the arising of the welfare of self and others and method," as in: "Its own characteristic is method." Thus, in such an essence, one is the "Sattva" (Being). Now, in order to show that very profundity and clarity as indivisible, it says "ultimately" and so forth. "Ultimately" refers to the perspective of profundity, meaning they are indivisible and not separate, because they are as pure as space. "Not indivisible" refers to the perspective of clarity, meaning they are not indivisible because they appear distinctly like a rainbow. Therefore, being indivisible, it is the bodhicitta endowed with both method and insight, liberated from both extremes. As it is said: "Emptiness and compassion inseparable / Are explained as bodhicitta." Why is that? "Because otherwise it would not be the locus of apprehension."
Thus, there is no phenomenon whatsoever that is suitable to serve as a basis for the apprehended object and so forth, because that very [basis] is not a false conceptualization. Therefore, regarding the phrase "divisions and so forth," because the fourfold variety of conceptualizations regarding division and non-division is not applicable, those four are themselves the mind in which method and wisdom are inseparable. "Having analyzed in that way" means that if one knows that everything appears from one's own mind alone, then there is no contradiction in entering into "mind-only" from within mind-only. "The essence of the ground" refers to the mantra syllable maṃ. It is the sign of a sword resting upon a stainless moon; "abiding in the center of that" indicates its location. "The supreme mantra" refers to the form of a bindu (drop). One should meditate on it as having the form of a bindu the size of a chickpea, possessing five colors, and as one's own mind itself blazing with five-colored light rays. Alternatively, that very mantra, without radiating, is the bindu; that is what others assert. "That mind radiating light rays" means that the garland of light rays from that mind in the form of a bindu awakens and illuminates its own location, as well as the internal body and so forth of the wisdom-being (jñānasattva). By those light rays, the "supreme vajra of body, speech, and mind"—the vajra of body, speech, and mind that has become the supreme Mañjuvajra—is also illuminated. Then, in order to apply it to one's own activity, "it dissolves back into that very [place]" means that, just as in the visualization, through self-awareness one enters the bindu, which is the stream of the nectar of wisdom.
One should cultivate intense devotion to the maṇḍala of the Bodhisattva Mañjughoṣa up to the application of the bindu. From that bindu, the nectar of the light rays of wisdom—which, being non-dual, brings about freedom from the death of conceptualization and so forth—should be practiced. Since one will not become a Buddha without such familiarity, one should form the intention to deliver all sentient beings and meditate by fixing the mind on that bindu, which is characterized by a state of dripping, being embraced by the profound and the luminous. By touching that, one will come to possess non-dual wisdom.
Then, "the entire interior of the body" means that by the light of the inner bindu, all the maṇḍalas of one's own abodes and so forth are awakened. "Each and every one arises" means that the light rays placed within the body of Mañjughoṣa radiate from the pores of the skin, and thus "that very reality is infinite in all directions" means that the maṇḍalas and so forth are awakened and illuminated in succession, pervading everything. Having acted according to the sequence of the lineage, one should meditate by causing them to dissolve back into the nectar of wisdom in successive order. In such a manner, one should repeatedly perform the emanation, withdrawal, and fixation.
Now, in order to further stabilize the mind by meditating on the subtle samādhi, it is said: "Alternatively," and so forth. "Alternatively" means that one should also meditate on this for the sake of stabilizing the mind through the previous methods. "One's own subtle sign" refers to the hand-symbol of one's own deity, such as a sword the size of a barley grain.
Here, the pith instruction is as follows: by means of the light rays of the essence-seed, the Tathāgatas are summoned and so forth, whereby [the seed] melts into bodhicitta. Having descended into the center of the lotus, it transforms into the signs previously described; this is called the "Wheel of the Sage." Having meditated with intense conviction through the stages from the source of phenomena (dharmodaya) up to the yoga of the bindu, if the mind becomes dull and lacks clarity, one should draw [the bindu] into the center of one’s own five-pronged vajra, which has become a hook, and meditate on it at the "tip of the nose"—that is, at the tip of the lotus. This is the third branch: the withdrawal and the emission.
Furthermore, one should meditate day and night, or during the four periods, in order to be endowed with the insight of the primordial vajra. Having meditated on a maṇḍala in the center of the sign within the vase of the vajra-bodhicitta, if the mind becomes dull, meditating on the tip of the nose where the breath is exhaled is another pith instruction. The radiation and reabsorption of the bindu therein according to the aforementioned sequence constitutes the third branch: the withdrawal and the emission. Moreover, this is the branch of holding, which involves entering, emitting, and retaining the light rays of the five primordial wisdoms.
By holding [the bindu] in that way, the sign of stability arises. Through stability in the subtle samādhi, each of the four elements is reversed, resulting in the five signs: first, like a mirage; second, like smoke; third, like fireflies; fourth, like a blazing lamp; and fifth, like a cloudless sky, which is the constant appearance. Once these signs are seen and stability is recognized, only then should one proceed to the radiation.
Regarding "its light rays," this refers to the light rays of the subtle sign maṇḍala. From that, the power and authority arise, which are the maṇḍalas of the tathāgatas. As for "various hand symbols," one should emanate the vajra, sword, wheel, jewel, lotus, and so forth. Having meditated on the recollection through the sequence of pith instructions from the various forms of these emanations, one should subsequently perform the recitation after emanating the entire nature of the abode and the inhabitants. Thus it is said.
Also, from the Root Tantra:
"The abodes of the buddhas and the awakening—
In brief, one should emanate them there.
Marked by body, speech, and mind,
One should clearly utter the words of the mantra."
Now, in order to attain the signs of accomplishment, the ritual for the recitation of secret mantra is taught, beginning with "Then, the recitation..." and so forth. Then, one who wishes to perform the recitation should, with a one-pointed mind, take all phenomena of entities to be the nature of one's own mind—the maṇḍala wheel—and, since there are no deities external to it, make them the essence of one's own mind alone.
If one asks what should be done: "Possessing the light rays of the mind." This means possessing the light rays of various colors of one's own mind. Regarding "the foundational mantra," this refers to the syllable maṃ residing in the heart of the wisdom being (jñānasattva). It is the syllable oṃ and so forth, which resides in the center of the wheel and other maṇḍalas in the hearts of the Vajra Body and so forth. The wise, knowing the pith instructions, should meditate upon it; this applies to all of them.
If one asks with reference to what one should recite:
Regarding the phrase "the king of mantras" and so forth: "in terms of emission and withdrawal" refers to the subsequent exhalation and inhalation of the breath. In terms of that, one should recite after performing the emanation, offering, and reabsorption through the division of the twelve moments. Regarding "emanation by means of the body and so forth," this refers to the emanation of the wheels of the Vajra Body and the others. If one asks how they are emanated, it is said to be "gradually"; this means that at the time of reciting the mantra of the Body maṇḍala, only the Body emanates, and one should understand that the Speech and Mind do likewise. By "acting simultaneously," one should understand that at the time of reciting the mantra of the Body, the Speech and Mind also emanate. One should understand the Speech and Mind in the same way. These are the two modes of recitation for the Body, Speech, and Mind. The Wisdom Being (jñānasattva) is exclusively simultaneous; this is the emanation of the wheel of the maṇḍala of the five families. Just as with oneself, one should recite and visualize all others in that same way—this is the "maṃ." By emanating in such a manner, the entire expanse of space is made radiant, endowed with the clear light rays of the Body and so forth. Having visualized everything up to the application of the bindu, "then as before" means as in the Supreme King of Maṇḍalas. Furthermore, from the heart of the Wisdom Being, light rays of all phenomena are emanated; through the sequence of summoning the forms and so forth, they become the seed syllables such as jaḥ within the lotus of the goddess, and then they dissolve back into that.
The light from that [deity] is emanated at the proper time by reciting the mantra from the pores of the goddess. From that, various clouds of diverse offerings arise; these should be offered, surrounded by a host of goddesses such as Rūpavajrā who hold their respective symbols. How should this be done? It is said, "embracing the supreme consort." By dissolving into the consort who is one's own appearance, one becomes the support for supreme bliss, and through that, the great bliss is brought down—that is, the play. Having experienced that and realized one has come under the power of that great bliss, one should perform the withdrawal. How? It is said, "expanding," which means filling the symbols and so forth. The assembly of the Lords of Sages is the emanated maṇḍala. "Finally" refers to the time of entering the center. "Dissolving into the body" means dissolving into the center of each respective seed-syllable. By this much, the oral instruction on recitation is explained. I have not explained the inner recitation. Regarding the three—the yoga of the drop, the yoga of the subtle, and the recitation of the secret mantra—one should understand that Mañjughoṣa, his consort, and the deities of the maṇḍala correspond respectively to the small, medium, and great approach, as well as the result concordant with the cause and so forth. Likewise, the initial yoga and the others should also be understood. Others say that the four branches, such as the drop and so forth, are exclusively the great approach and so on. That is not logical.
Why is it that when the Blessed One possesses the minor limbs and their minor results, and is endowed with those results, the consorts are the intermediate ones? Therefore, it is logical that the minor approach and so forth, as well as the results concordant with the cause and so forth, are appropriate, but the results concordant with the cause of the great are not. Regarding this, it is said: because the three samādhis are capable of exhausting all discordant factors, the Blessed One is also "great." Therefore, the minor does not exist, and since that does not exist, the intermediate also does not exist; thus, he is only "great." If that were the case, there would be no connection to the generation stage. Because the Blessed One is capable of exhausting the discordant factors through the four limbs, the stages and the limbs of the deities would become purposeless, and thus the fault could be refuted. In that way, one would meditate on Mañjughoṣa alone. That is not logical, because the Great Guru said: "Meditate within the maṇḍala of the Sage." Therefore, one should recite the minor, intermediate, and great limbs along with their results—which exhaust the discordant factors—along with the bindu-samādhi. Thus, having meditated on all the methods of generation mentioned above, one should cultivate devotion to what is being explained. The Guru also said: "Regarding the three secrets of the subtle bindu, through devotion to the results concordant with the cause and so forth, one should meditate by distinguishing the minor, intermediate, and so on, just like the application of the approach and so forth."
Now, it is taught that the mantrin who abides in the aforementioned recitations and so forth should take up the rosary, generate its splendor, and rely upon it repeatedly. This is expressed in the passage beginning with "the essence of the basis." In that context, "the essence of the basis" refers to the syllable MĀṂ itself; because it accomplishes the meditative absorption of the initial yoga, such as the letter A and so forth, it is "suchness." "Sattva" refers to the meditation according to the preceding stages. "Physical exhaustion" means being weary and limited in scope. "Limited mental activity" means being dull or unclear. Thus, "by the supreme consort" refers to Locanā and the others offering a request through melody. This means that from the intermediate stage, one should praise with the aforementioned song beginning with "O Vajra Mind," and then perform the secret offering of the Supreme King of Maṇḍalas as before.
Then, in order to satisfy [the deities], "the stream of the water of the sublime mind" refers to the essence of the superior awakening. "With the hook of the ceased breath" means that the breath itself is the hook; having drawn [the deities] in by withdrawing [the breath] within. "According to the ritual, at the crown of the head, about a fathom" means: having visualized the syllables of the five nectars on a moon disk one span high, and the syllable OṂ above them, the light of the syllables draws in the five families. Having caused them to enter that [moon], they all melt and become one. From the OṂ of awareness, they abide like water; with the hook of the inhalation, one should cause the Vajra Body and so forth to descend. The meaning of this is that the deities of the crown ornament and the Vajra Body and so forth pervade all the channels and sinews of the body, thereby endowing it with splendor.
Then, regarding the phrase "having gathered for a moment," it means having rested for a short while. Furthermore, because the mind may become distracted by bliss and so forth, one should recite the mantra day and night according to the ritual previously described—either sequentially or instantaneously—by the yogi of suchness, having inserted the sublime mantra into the midst of the three syllables of one's own mantra endowed with light. Regarding the phrase "attached to the mantra," it means being free from the clinging that thinks, "I am the reciter" or "this is the recitation." If that [recitation] is extensive, it is called "knowing that very [reality]." Now, the ritual for the maṇḍala deities for the yogi who meditates in that way is taught, beginning with "praise" and so forth. Furthermore, regarding the phrase "the mantra practitioner striving to request departure," it means desiring to dissolve [the deities]. If one asks what is to be done: having performed the offerings, praises, and the tasting of nectar according to the previous sequence, one should "arrange Oṃ and so forth," which refers to the locations of the signs residing in the hearts of the Vajra Body and the others. Regarding the phrase "the imputed Body and so forth are to be dissolved," by reciting Oṃ Āḥ Hūṃ, the permanent [deity], Locanā, Rūpavajrā, and Yamāntaka dissolve into Oṃ. Amitāyus, Pāṇḍaravāsinī, Rasavajrā, and Padmāntaka dissolve into Āḥ. The remainder dissolves into Hūṃ; one should contemplate that these too are as pure as space. This is the samādhi called the "Supreme King of Activities." Having thus taught the ritual for the main part of the three samādhis:
Now, regarding the other branches of that [practice], the ritual to be performed at this juncture—the dedication and the making of aspiration prayers—is taught with the words "In such a way..." and so forth. "The reality of that ritual" refers to the mind of the maṇḍala circle as described above. "Seeing that" means having realized it through meditation and gained conviction in it. "The realm of sentient beings" refers to those included within the three realms. "Liberated by that" means that because all [beings] do not know the nature of the maṇḍala circle—which is free from conceptual construction—they focus upon it [as something other]. If one asks by what means [they are liberated], it is "by compassion," as has already been explained. To benefit such beings in their liberation, one should perform the dedication and the actualization of the aspiration prayers of the roots of virtue cultivated in meditation. This means that at the point of the words "these worlds," one should first make the mental aspiration: "May these roots of virtue become the body of Mañjuśrī and establish all sentient beings on the level of omniscience," and so forth, as I have explained elsewhere. "Having arisen" means from meditative absorption. "The pure being" refers to the mental engagement with the form of one's chosen deity, having abandoned all ordinary conceptualizations without exception; this is the "pure mind." "Abiding in universal appearance" refers to the objects appearing to consciousness during activities such as walking and so forth. "Having meditated thoroughly as before" means that when one analyzes through the sequence beginning with "free from the aspects of form and so forth," ordinary forms and so forth are found to be untenable. Therefore, [one meditates on] the "vajra sequence of the body and so forth."
Form should be viewed as the vajra of form, sound as the vajra of mind, smell as Ratnasambhava, taste as Amitābha, and touch as the nature of Amoghasiddhi. Alternatively, one should view them as the nature of the Vajra Goddesses of Form and so forth, thinking that their own nature is pure. "By the nature of phenomena" means in the ultimate sense. "Like the Vajra Holder" refers to the Great Vajradhara, because he is the nature of all things. "Indistinguishable from one another" means that form and the other objects should be viewed as the nature of the Vajra Holder without any division. Alternatively, by the phrase "grasping the form of one's own deity" mentioned above, one should also view them as being the deity itself. "All activities should be performed with such knowledge" refers to activities such as teaching the Dharma and reading the sūtras. "By being liberated from distorted conceptualization" means that one should act after having been liberated from the essence of subject and object, or from the pride of ordinary appearances. If one asks what the result of this is: it is the "supreme offering" because it pleases all the maṇḍalas of the Munis—the circles of the maṇḍala deities—since it is the great secret offering that brings joy to the mind. "Always" means at all times. "By that" refers to the aforementioned meditation on the objects of engagement and so forth. In this regard, viewing the objects of engagement is either with or without fault depending on the intention. When the intention is under the influence of the afflictions, it is without fault.
That intention is also threefold: the intention concordant with worldly results, the intention concordant with the result of one’s own nirvāṇa, and the intention concordant with the unsurpassed result.
Regarding the first, it is the mental engagement of offering forms and so forth to the gods in order to attain higher realms and the like.
The second is for the sake of śrāvakas and others who desire their own enlightenment; they should understand forms and so forth as impermanent and so forth. As it is taught extensively in scripture: "In this regard, a monk is not a conqueror of forms by merely conquering forms; rather, he is one who sees them as impermanent."
The third is fourfold: cultivation through aspiration, cultivation through the singular suchness, cultivation through clarity alone, and cultivation through the inseparability of the profound and the clear.
Regarding those, the first is to manifest aspirations with the intention to benefit migratory beings at the time of experiencing forms and so forth. As it is said: when a bodhisattva sees a pleasing form, they generate the thought, "May all sentient beings see the perfect form of the Tathāgata!" When seeing an unattractive form, "May all sentient beings become weary of the suffering of saṃsāra!" When seeing an ordinary form, "May all sentient beings realize the equality of all phenomena," and so forth, as taught extensively. The noble Maitreya also said: "Just as it appears to oneself..."
"At the time of engaging in the sphere of activity, the compassionate one abiding in existence should, in whatever way is appropriate, apply the mind to the benefit of sentient beings and strive in aspiration through that means." Thus it is said.
Second, it is the mental engagement with all spheres of activity through the reasoning of selflessness. As it is extensively taught in the Sūtras: "Noble son, when the sinful Māras attempted to create obstacles for a monk who was reciting, he overcame them by mentally engaging in selflessness and then continued his practice." Therefore, mental engagement with selflessness is the antidote to the errors that are otherwise difficult to reverse from the stages; by realizing that, they are exhausted. Since they lack the power to produce undesirable results, one realizes only the truth. How could there be anything base in that which is grasped as form and so forth? Therefore, that error does not arise all at once as selflessness. As it is said:
"That which is not the various desires,
The attachment of conceptualization in the world—
Likewise, the desires of a person
Are the various states of worldly existence.
The steadfast one tames their own mind through that very [realization]."
Third, it is the antidote to the appearance of ordinary nature in the focal object by means of the extreme clarity of form and so forth. Therefore, one focuses on and experiences only the Buddha’s body and so on. Consequently, one does not assert that the self is virtuous; rather, it is because of the power of the specific intention that that very [object] is of a virtuous nature. Therefore, it was taught: [as follows].
It is taught in detail that a bodhisattva might provide all forms of comfort to eighty thousand buddhas, each with a retinue of eighty thousand, for many eons; and that some bodhisattvas, for the sake of upholding the sublime Dharma, might subsist on alms-food and so forth. The fourth [point] is to eliminate all conceptual constructions and to rest in meditative equipoise upon the objects of experience as inseparable from suchness—the body of the Sugata, which radiates light and is endowed with the excellence of all aspects. Because that itself is the cause of perfect excellence, it is the "perfect offering." In that regard, by fearing even the slightest transgression, one's negativity will increase. Therefore, by restraining all ordinary perceptions and attachments, this is the great perfect vow of nirvāṇa. As it is said in scripture:
"The restraint of the eyes is excellent;
The restraint of the nose is very excellent.
Excellent is the restraint of the tongue;
The restraint of the body is most excellent.
The restraint of the mind is excellent.
You, monk, who are excellent in restraint,
Will be liberated from all suffering."
Thus, turning away from forms and so forth that are concordant with [samsara] is the abandonment of the cause of perfect [samsara]; one who is not a vessel for enlightenment will experience various sufferings if they fear what is not to be feared. As it is said:
"Fearing what is not to be feared,
That person becomes a cause for downfall,
A continuous stream of a great mass of negativity."
Because of that cause, for a very long time, their mental continuum will be impaired, and they will abandon the spiritual friend. They will also completely abandon insight. Due to not having previously cultivated virtue, they will fall from this very great purpose of the Dharma. Thus it is said. Therefore, because this very [practice] perfectly gladdens one's own mind, it is an offering. Because it prevents all perversions, it is a vow. Because it turns one away from stinginess and so forth, it is a perfection. Therefore, even the yogi should conduct themselves in an ordinary manner. Now, the ritual for such a yogi to consume food is taught, beginning with knowing the time for eating. In that regard, at the time the yogi enjoys food, it says "in the center of the heart-moon"; that is, visualizing the maṇḍala of the wisdom-being upon a moon at the heart, with one's own mantra such as būṃ or simply maṃ. Then, whatever the nature of one's food and drink may be, having purified it through the sequence of wind and so forth into the nature of bodhicitta, clear like water, it says "blazing with light rays from all sides." Having cooled it with an oṃ endowed with five-colored light rays, all things are in a state of equality. With a non-dual mind, it is pure food. Having consecrated it with the three tattvas to make it pure, one meditates on a vajra on one's own tongue and meditates on the Lord as the crown ornament. By means of that, it says "of the Vajra Body and so forth," meaning that the deities of the mind maṇḍala are to be satisfied; this is the point.
Those foods and drinks should also be visualized as the five nectars and the five lamps; for by purifying them with the fire of wisdom, they become superior to external [offerings]. Thus it is said: "Therefore, by the fire of wisdom, the stomach is perfectly purified; it is thus superior to the external." Since the yogi’s very consumption of food is the fire offering (homa), the ritual of the fire offering is introduced with the words "external" and so forth. In that context, "external fire offering" refers to the hearth, the ladles, the clarified butter, the food, and so on, because it relies upon external [substances]. The phrase "merely by inference" means that since this is written here from the perspective of meditative concentration, the ritual is not taught in detail for fear of being too wordy; it should be understood by inferring it from the sixteenth chapter. "This very [offering] arising from the mind" refers to the internal meditative absorption of eating food. Regarding "the aggregates and so forth," the aggregates, sense bases, and elements are the fuel because they are material; by igniting the fire of wisdom—meaning by igniting the fire of non-dual wisdom—the ordinary aggregates and so forth are burned, and thus it is renowned as "unsurpassed." That has not been explained here. Therefore, this text teaches the three: the external, internal, and unsurpassed fire offerings. Now, to conclude the preceding [section], it says "thus" and so forth. In the sequence just explained, one should make offerings after knowing that the desired objects—whether forms and so forth or others—are the profound and luminous form of the deity, inseparable [from it]. This is for the purpose of listening.
Because all things do not transcend such an offering, it is the samaya (sacred commitment), which is the intention of the Sugatas. Therefore, it is said:
"If one displays all the enjoyments of desire
Just as one wishes,
Through the union of one's own deity,
One should make offerings to oneself and others.
Even those who observe austerities and vows
Will not achieve accomplishment [by that alone]."
Thus, the nature of offerings such as form and so forth is a cause of benefit. However, for the Śrāvakas and others, because desire for form and so forth arises, they are prohibited [from such offerings] as it would lead to downfall. If it were not so, since there is no nature apart from the mind, and since the mind itself is the maṇḍala circle as taught above, there is no nature of an object to be offered other than the Īśvara and so forth. Therefore, for the Śrāvakas who are attached to external objects, who lack skill in means, and who do not know the suchness of all things, the scriptures state: "O monk, the restraint of the eye is excellent," and so forth.
But for those who know the suchness of all things, who are extremely stable, and who are held by a sublime spiritual friend who knows the skillful means:
"Having understood the three aspects of form,
One should offer them to the deities.
By enjoying all desires,
If one becomes blissful, enlightenment is attained.
Otherwise, there will be untimely death
And certain burning in hell.
Through unbearable austerities and vows,
The bodies of embodied beings will wither.
Through suffering, the mind becomes distracted;
Through distraction, accomplishment is lost elsewhere.
In the nature of skillful means and insight..."
There is nothing whatsoever that is unfit to be done. At all times, being without substantiality, one enjoys the five sensory qualities. By this, the body is purified through the radiation of bliss; through the purification of the body, meditative concentration (samādhi) becomes serviceable; and through the stability of that, one knows things as they are, whereby the sensory qualities are permitted by the scriptures.
Now, in order to demonstrate the complete purity of the actions of body and speech, the text says "subsequent knowledge" (anuvijñapti) and so forth. "Subsequent knowledge" refers to the activities performed after arising from meditative concentration, such as teaching the Dharma and so on, while focusing on the welfare of beings. Furthermore, through subsequent reasoning and meditative concentration, one should meditate on making offerings to the Sugatas with external offerings such as flowers.
The knowledge of the actions of the body and so forth is twofold: ordinary and extraordinary. Among these, the ordinary consists of walking, sitting, and so on. The extraordinary consists of [actions such as] taking life and so forth. Both of these are to be performed constantly and without interruption through meditative concentration; that is, one should act while remaining in meditative equipoise, possessing the divine pride (devatā-māna).
Regarding that, the ordinary should be understood as the Vajra Body and so forth, as appropriate at times such as when walking. The extraordinary is to be performed after entering meditative equipoise according to the sequence of the ninth chapter and so forth. The first is to be understood as the vow (saṃvara), and the second as the commitment (samaya). "Such as that" refers to the mind in the form of the maṇḍala circle; that is, in the mind possessing the divine pride, whatever actions of body and speech there may be—
This means that if even all ordinary physical and verbal actions are transformed into the nature of prostration and mantra by that mind, what need is there to mention extraordinary ones? For there is nothing whatsoever to be disparaged in a Bodhisattva who possesses the omniscient means. Therefore, because those who lack knowledge of the means will produce undesirable results, such actions are generally prohibited by scripture. However, for a Bodhisattva who knows the means, how could the actions of the body and so forth become non-virtuous when they are engaged in with a mind that understands the nature of reality? As it is said:
"Whether it be virtuous or non-virtuous,
Whatever the conceptualization of a Bodhisattva,
Because it is under the power of the mind,
All of that becomes auspicious."
Thus, the Vairocanābhisambodhi Tantra states: "Bodhisattvas must refrain from taking life in every way and at all times; otherwise, one would be seen to harm the Three Jewels," and so forth. How, then, can actions such as taking life become pure and transform into the nature of mudrā and mantra? In this context, "a single entity" refers to something like a woman. "Diverse" refers to seeing her as a corpse, an object of desire, food, and so on. Likewise, the Blessed One himself appears differently according to the power of conceptualization: through the conceptualization of those who disparage him as non-Buddhists, he becomes a hell-being; whereas by relying on a spiritual friend and applying oneself to the virtue taught by them, one goes to the higher realms.
"By relying on that stable, authentic path, one will attain enlightenment according to one's fortune." Therefore, the various conceptualizations regarding a single entity are suffering, such as the hells and so forth. Through the many distinctions of karma that give rise to happiness and so forth, as well as the three types of enlightenment for migratory beings, the single essence of the mind becomes such through the divisions of diverse conceptualizations. Why is this? "Virtuous and non-virtuous" refers to all the various forms of physical and verbal actions, such as the ten virtues and so forth. "By the power of the mind" means that they arise from the specific conceptualizations of not knowing the mind as it truly is; therefore, they become virtuous or non-virtuous. "Therefore" means because various things arise from conceptualization. "The mind that has abandoned all conceptualization" means that because all conceptualizations—which appear but do not exist, like a snake in a rope—are absent, the activity of the illusory mind, such as killing and so forth, is the abandonment of all conceptualization. "How could it become a black action?" means that because it is not like killing under the influence of hatred, it does not become black; it does not become a cause for the lower realms. Since actions such as killing become black actions when performed through hatred and so forth, it does not become so in this case because it is done solely through compassion. If one asks, "If it does not become a cause for the lower realms, does it then become a cause for the higher realms?" it does not become so either.
Because it is not like a sacrificial offering where cattle are slaughtered and cast into fire out of the power of attachment, it does not become a cause for the higher realms. If one asks, "How then does it become [a cause]?" it is solely a cause for enlightenment through the practice of compassion, because it purifies both oneself and others. As it is said in the eighteenth chapter: "In whom there is neither merit nor sin, for them enlightenment is thoroughly taught."
Now, the ritual for restoring the impairment of the samaya through confession and so forth is taught, beginning with the words "The samaya..." and so on. "Samaya" refers to that which is not to be transgressed, namely the root and branch commitments and so forth, which are the vows one has pledged to perform in the presence of the guru. "Its exhaustion" means that it has been transgressed. "Immediately upon that transgression" refers to the "application of the glorious samaya-vajra," which means having performed the yoga of Amoghasiddhi. "Its application" refers to that which is endowed with the "initial application" and so forth; thus it is so called.
Regarding the line, "Having contemplated all beings as naturally pure," this means that after all beings have been made pure of all defects by their very nature, one should understand oneself to be of that same essence. Regarding "In the center of a variegated lotus," the yogi of Amoghasiddhi should visualize the wisdom-being (jñānasattva) at his own heart. At the heart of that, in the center of a variegated lotus upon a moon disc, he should visualize a crossed-vajra (viśvavajra) arising from the syllable khaṃ, and within its central bulb, he should visualize a khaṃ.
Regarding "One should confer the empowerment through the fifth stage," this means that one should confer the empowerment through the sequence beginning with "Arising from the light rays of the Supreme Sage," and so forth; by placing the Lord of the Family, one becomes purified. Thus it is said.
The meaning of this is that a yogi who meditates on the three samādhis should, at other times, enumerate their samayas and so forth; it is taught in general that whatever has been impaired should be purified by that application. Specifically, if the fault of disparaging the guru occurs, one should invite them to a great feast offering (gaṇacakra), present offerings of food, cloth, and so forth, and then take the vows again as before. Alternatively, if one is unable to do so, one should likewise contemplate it mentally. Because this very sequence of empowerment also applies to the sequence of the outer ablution, it is referred to as the "outer ablution" and so forth. "Outer ablution" refers to washing the face with external water and so on. Regarding the phrase "also in its ritual," this refers to the sequence of empowerment at the time of the division [of the mandala], where one visualizes the goddess pouring [water] on the head, and the sequence of establishing the lord at the time the empowerment is complete. "Specifically contemplate" means specifically regarding the impairment of samaya; it is not that it is improper not to perform the outer ablution during such a deity yoga of one's own, for it is endowed with the authentic ablution. Otherwise, if one acts in accordance with worldly custom and for the sake of the body's benefit and comfort, doing so likewise becomes the inner ablution. As it is said:
"Purity and vows are not required;
Asceticism and hardships are not needed here.
All Buddhas possess great miraculous power;
One will accomplish the application of the self."
Having thus taught the three samādhis along with their branches, now, in order to teach the meditation from another section within that very context, it says "at the intervals" and so forth.
Regarding that, "at the junctions" refers to midday, afternoon, and midnight. "Offerings and so forth" means beginning from the meditation on one's own mantra, preceded by the applications of the drop and the subtle. "Having performed the recitation" means having performed the recitation either sequentially or instantaneously, and having performed the offerings and so forth, one should withdraw as before and meditate on the other branches as appropriate. Regarding the specific practice at the time of midnight, it says "the wheel residing within the heart"; having requested the departure of the wisdom maṇḍala with the mantra OṂ ĀḤ HŪṂ MUḤ, and having dissolved the samaya maṇḍala into the heart wheel with the mantra OṂ ĀḤ HŪṂ, one should sleep and go to rest with "insight," which is one's own consort, and "compassion," which is the method. Regarding "at the time of rising," it means at dawn, when rising from bed, one should rise having been exhorted by the four goddesses with the melody beginning "O Vajra Mind, You..." "By the Sage" means that one does not engage in external talk and so forth. "That recitation and so forth" refers to the time when one performs the meditation on the seed syllable, the four immeasurables, and the recitation up to the conclusion of the withdrawal; that is "by the Sage." Thus, the three meditative stabilizations along with their branches should be performed according to the aforementioned ritual, and likewise at other times as well, by the yogi of one-pointed concentration.
A yogi who is occupied with activities should, at the time of dawn, meditate on the three samādhis in their entirety. At other times, remaining on a suitable seat with the divine pride of the deity, they should emanate the deities of the maṇḍala with OṂ ĀḤ HŪṂ, receive empowerment, and perform the offerings, praises, and tasting of nectar. Then, abiding in either the drop or the subtle [point], they should recite, perform the dissolution, and conduct themselves as before. Thus, one who has previously obtained the signs taught by the respective activities of these two is a beginner yogi.
Transformed by the immediately preceding condition from that state is one who has gained some mastery over wisdom. Thus, for the sake of visualizing the form of one's own deity during the four sessions, beginning with the blessing of the eyes and so forth, one does not perform the drop or the subtle [point] with a stable divine pride. Having performed the ritual of recitation to see the signs of accomplishment, one performs the dissolution and the other branches. This is the yogi transformed by the immediately preceding condition from that state. Having realized that everything is inseparable within one's own mind without temporal boundaries, they perceive the maṇḍala of the emanation and dissolution of the stages of vajra recitation as being like an illusion.
Transformed by the immediately preceding condition from that state is one who has gained mastery over authentic wisdom. They remain for as long as existence lasts, possessing the eight characteristics of the experience of taste, and perform the great benefit of beings. Thus it is said.
Having thus taught the ritual of the approach (sevā) through the first branch of the three samādhis as appropriate, the ritual for accomplishing the siddhis through the intermediate stages is now taught, beginning with the words "the signs of accomplishment" and so forth. In this context, "accomplishment" refers to the Great Seal (mahāmudrā), such as the Vidyādhara and so on. Its "signs" are the attainment of marks, including auspicious dreams of deities, divine instructions, descents, and all ordinary [signs]. "Seeing those" means that after performing the activities of the signs of the reflected image and pleasing [the deity], one sees the intermediate time through familiarity with the recitation.
Regarding the phrase "the offering of the three suchnesses," this should be connected as follows: having performed the activities such as the hundred thousand [recitations], one should draw the maṇḍala of the reflected image and then accomplish [the siddhi]. If one asks, "By what means?" it is by one whose own mind abides in the maṇḍala wheel as previously described, having conquered the discordant factors. "The desired siddhi" means that one should accomplish it by abiding in the stages of the path taught in the tantras, such as the Vidyādhara of the Great Seal.
Regarding the method for averting obstacles if they should arise at the time of accomplishing the siddhi, it is taught: "Amṛta" refers to the transformation of the maṇḍala of Amṛtakuṇḍalī. "Having performed the empowerment with diligence" means that by merely receiving the empowerment after first being exhorted by light. "Without diligence" means that even if one does not exert oneself, the obstacles are eliminated. The intermediate stage is so called because it relies upon the application (prayoga). If one asks, "What is that wheel of Amṛtakuṇḍalī like?"
Regarding the phrase "Whichever," and so forth: when Amṛtakuṇḍalī abides in the center of that wheel, at that time the maṇḍala is that Amṛtakuṇḍalī. From the Guru-mukha-saṃgraha (The Summary of the Guru’s Oral Instructions): "Whichever abides in its center, that is called its wheel. The Lord of all Tathāgatas abides in that place as Akṣobhya. In other cases, that Lord abides [there]; having extracted one's own self as the very self, the wise one should first cause [the deity] to dissolve according to the ritual." Thus it is said. In the same way, it should be understood that for the three types of yogins without distinction, empowerment should be conferred after constructing a maṇḍala, either with colored powders or mentally. These points have also been taught extensively elsewhere and should be understood there. This should be understood as a term of explanation.
Now, in order to present a summary of the chapter, it is taught that the aforementioned maṇḍala wheel, which is of an inconceivable nature, is the antidote to the suffering of existence: "Like an illusion," and so forth. In that context, "conceptualization appearing like an illusion" refers to the conceptualization of "I" and "mine." Its "continuum" is its uninterrupted arising. There is no other existence or suffering of existence apart from such conceptualization; that itself is the meaning of "the suffering of existence." Its meaning is that the very imputation of form and so forth upon that which has the characteristic of self-awareness, such as permanence and so forth, is itself suffering. It is non-existent, just like the appearance of a snake in a rope.
"Contrary to that" means that which is contrary to the suffering of existence is the contemplation of those [states]; one should realize manifest awakening through the nature of the maṇḍala wheel that serves as the antidote. As it says in the eighteenth chapter: "Emptiness and compassion are not distinct; they are explained as the bodhicitta." If one asks how that is contrary to the suffering of existence, it is said: "In that profound clarity." This refers to the mind of the maṇḍala wheel of the profound and the luminous as explained above. "Nothing whatsoever appears" means that no suffering of existence whatsoever appears, nor do its conceptualizations appear individually. Nevertheless, due to the habitual tendencies of attachment, that very mind also appears as the suffering of existence. In that regard, if that suffering of existence does not exist even conventionally, what need is there to mention otherwise? Therefore, "from self-awareness" refers to the maṇḍala wheel of self-awareness in which profound cognition and luminosity are inseparable. "Nothing else additional" means that there is no other entity, such as permanence or unity, that could become a separate object; it concludes with the statement, "that itself is delusion." The proof that this very delusion is non-existent was established previously, as in the section above where it was established that "form and so forth are liberated." If one asks: "How can the suffering of existence be reversed by seeing that profound and luminous maṇḍala as the antidote? Is it not like fire or loving-kindness?" [the answer follows:]
Regarding the phrase "With what..." and so forth: "With what" refers to the suffering of existence (saṃsāra). "Which" refers to the maṇḍala of profound clarity. These two are incompatible. The phrase "occurring at the same time" means that even when occurring simultaneously, it is clearly dispelled; that is, the extensive path becomes the supreme dispeller of the suffering of existence, which is the maṇḍala wheel itself. Why is this? Regarding the phrase "increasing through the cultivation of vision": having realized that which is incompatible with the suffering of existence, one perceives its antidote and repeatedly brings it to mind. Through this increase, it reaches the ultimate limit and thus permanently ceases its own discordant factor—the suffering of existence. This is not the case with things such as loving-kindness, which are the basis for conceptualization. Although fire and so forth may suppress phlegm and the like, they are liable to recur later. By contrast, the maṇḍala wheel of the perfectly realized basis is fundamentally incompatible with the suffering of existence; therefore, through realizing it, that suffering is permanently blocked. For example, by merely seeing a rope, one knows that a snake is absolutely non-existent. If one asks, "Since there are other paths incompatible with the suffering of existence, what is the use of this?"—this is to show that this path is superior to the system of the perfections (pāramitā). Regarding the phrase "The cause..." and so forth: "The nature of the causal basis" refers to the nature of the pervasive appearance of "self" and "mine" and so forth, which appear like an illusion; one does not act contrary to that.
This means that there is no turning back. Why? Because even if one possesses selflessness, if generosity and the like are not clearly manifest, one will not turn back from the nature of the causal basis. Why is that? It is said, "Because even the truth..." Since generosity and the like are not apprehended, they possess the profundity of selflessness; even if one knows that, the ordinary state itself does not change the basis, and thus one does not turn back. In this way, generosity and the like do not change, because the appearance of the ordinary has not been eliminated; therefore, one turns back by the mere knowledge of that. If it is argued that it is by the power of aspiration, that too is not directly realized. This is what is being shown: if generosity and the like were seen to be of an ordinary nature that is discordant [with the goal], then how could one turn back upon seeing them? One would see them exactly as they are seen. This maṇḍala circle possesses selflessness and is also discordant with the suffering of existence; therefore, it is that which will certainly cause one to turn back. Since that is the path of the holy ones, it is taught that one should make the mind firm in it, as in the passage beginning with "In that way..." "Knowing in that way" means knowing that the maṇḍala circle just explained is the antidote to the suffering of existence, yet is superior to other methods. "Great Perfection Wisdom" refers to the Great Perfection wisdom that arises from serving the guru, which is the immeasurable, non-dual wisdom.
Regarding the phrase "accomplished in an instant": if one possesses such wisdom, it is said that the continuum of a sentient being is also "in an instant," meaning that one will become a buddha in this very life. Therefore, he is called the glorious Samantabhadra. "Glorious" means that because he has become the nature of all realms, he is Samantabhadra; he is the Blessed One Vajrasattva, the nature of non-dual wisdom. Regarding the phrase "the entity of the ground": the Blessed One is the suchness of all phenomena. Because he causes one to swiftly and without difficulty attain buddhahood and brings conditioned things to maturity, he is the entity of the four perfections of natural purpose. Regarding the phrase "endowed with compassion": because he desires to free sentient beings from suffering, who would not meditate upon the Blessed One who abides exactly as his own mind is? This means that those who desire the buddhahood of the Śrāvakas and others after three countless eons—why would they not meditate upon this essence of glorious and all-auspicious nature? It is indeed something that must be meditated upon. Therefore, it is said in the eighteenth chapter:
"The glorious lord of all buddhas,
The abode of all Vajradharas,
The dharmatā of all phenomena,
The means to be employed by all buddhas."
Now, in order to demonstrate the master’s own subduing of pride and to show the purpose of the composition:
Regarding the phrase "Stainless" and so forth: because it is both stainless and an intelligence, it is "Stainless Intelligence." That itself is the "light ray," which dispels all the darkness of ignorance residing in the mental continuums of beings through the light rays of that yogi who has attained mastery over authentic primordial wisdom (jñāna), such as the noble Nāgārjuna and others. These are Vairocana and the rest. It is sufficient to have shown the stages of the path of the Guhyasamāja, which dispels the darkness of beings. "That cannot be fathomed by one like me" means it is difficult to fathom. Alternatively, since the Buddha, the Blessed One, possesses stainless light rays, how could there be any opportunity for someone like us to explain the stages of the path he taught? If that is so, why was this written? It is because of the words "of the guru" and so forth. Having grasped even a small portion of what was taught in the treatises of one's own sublime guru, and desiring to be liberated from bondage—meaning desiring to be freed from the tight fetters of saṃsāra—one should apply oneself to this means of accomplishment (sādhana). This means that one has exerted great effort, thinking, "This is not a basis for my pride."
Now, the dedication of the roots of virtue arising from composing this means of accomplishment is stated with the words "In that way" and so forth. "Having done so" means having arranged it. From these syllables that constitute the means of accomplishment, the root of virtue is pure and white like the moon. "The minds of beings" means the minds of all beings, not being diverted elsewhere.
Regarding the phrase "Buddha-Jñānanātha," it means: "May the mind that is perfectly clear as the profound maṇḍala-circle, the essence of the five wisdoms, be constantly contemplated." This means: "May one always meditate upon that and attain the siddhis of Mahāmudrā and so forth." The meaning of this is as follows: through that root of virtue, may sentient beings meet with the supreme spiritual friend (kalyāṇamitra) and, by meditating on the suchness (tathatā) that arises from serving them, may they dissolve into that Buddha-Jñānanātha; thus, "may they first meditate on the maṇḍala of the deity."
Through the compassion of the venerable deity’s presence, I have composed this explanation of the Sādhana of the glorious Guhyasamāja, which is profound, vast, and radiates intense light. May the Buddhas, Bodhisattvas, and noble scholars grant their forbearance.
By the moon-like virtue arising from this composition, may all sublime beings, through the power of becoming suitable vessels at all times, swiftly proceed to the stage of the glorious Guhyasamāja Karma-Vajradhara, their splendor unimpaired by the force of obscurations and the like.
The Commentary on the Sādhana of the Four Limbs, titled Samantabhadrī, composed by the great master Vitapāda, is hereby complete. It was translated, edited, and finalized by the great Indian abbot Kamalaguhyapa and the great Tibetan translator, the sovereign Yeshe Gyaltsen.
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.