Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text provides a technical explanation of the sādhana for the Guhyasamāja maṇḍala, situating the practice within the Mahāyoga Tantra tradition. The author argues that the path to enlightenment requires a precise synthesis of external ritual action and internal meditative transformation. The work guides the practitioner through the physical and mental construction of the maṇḍala, the performance of empowerments, and the specific visualizations necessary to transform ordinary consciousness—specifically the ālaya-vijñāna—into mirror-like wisdom and the various kāyas. By detailing the requirements for preliminary service, the maintenance of vows, and the reversal of ordinary conceptualization, the text commits the reader to a rigorous discipline where ritual precision is inseparable from the realization of non-dual awareness. Ultimately, the author asserts that mere conduct or external recitation is insufficient; the practitioner must achieve a state of extreme familiarity with the concordant cause to realize the fruit of enlightenment in a single instant.
Provenance
About this text
A commentary on the means for accomplishing the maṇḍala of the Glorious Guhyasamāja, the Śrīguhyasamājamaṇḍalopāyikāṭīkā situates its practice within the Mahāyoga Tantra tradition. The work is attributed to the Indian author Vitapāda. It was translated into the Tibetan language by Kamalaguhya and zhu chen gyi lo tsa ba mnga’ bdag ye shes rgyal mtshan, and is preserved in the Tengyur (vol. ནི) as part of the Guhyasamāja and Related Tantras collection. The text enacts a technical explanation of the sādhana, arguing that enlightenment requires a synthesis of external ritual action and internal meditative transformation. It guides the practitioner through the construction of mental or colored-powder maṇḍalas and the performance of empowerments, detailing the process by which ordinary consciousness—specifically the ālaya-vijñāna—is transformed into mirror-like wisdom and the various kāyas. A scholar or serious reader consults this work today to understand the rigorous discipline where ritual precision is inseparable from the realization of non-dual awareness, as well as the specific requirements for preliminary service to the guru and the maintenance of vows necessary to reverse ordinary conceptualization.
Sanskrit title
Śrīguhyasamājamaṇḍalopāyikāṭīkā
Indian author
Vitapāda
Tibetan translators
Kamalaguhya, zhu chen gyi lo tsa ba mnga’ bdag ye shes rgyal mtshan
Cite thisAnuvāda, “An Explanation of the Sādhana of the Glorious Guhyasamāja Maṇḍala” (Toh 1873), machine draft, 2026.https://naxiai.com/tibetan/works/toh1873
Summary & commentary
Significance
The work is significant as it bridges the gap between ritual manual and philosophical commentary within the Guhyasamāja tradition. It demonstrates the Mahāyoga emphasis on the transformation of ordinary perception into the divine pride of the deity. For the modern reader, it illustrates the complex intersection of somatic practice, visualization, and epistemology in Indo-Tibetan tantra.
Structure
Passages
Section
Description
1-11
Preliminary Instructions and Definitions
Introduction to the Guhyasamāja system, definitions of the maṇḍala and method, and the importance of bodhicitta and vows.
12-67
Ritual Preparation and Visualization
Instructions on establishing boundaries, purifying the location, drawing the maṇḍala, and visualizing the deity and offerings.
77-96
Empowerment and Ritual Execution
Details on the expansion of wisdom through specific mantras, the role of the vajra and bell, and the process of oral transmission.
104-112
Philosophical Realization and Conclusion
Discussion on the limitations of mere conduct, the nature of luminosity, the reversal of conceptualization, and the merit of the work.
Themes
Transformation of Consciousness (2, 105, 107)
Ritual Precision and Visualization (12, 49, 58, 87)
The Role of the Guru and Tradition (3, 10)
Non-conceptualization and Luminosity (106, 108, 112)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Sādhana of the Glorious Guhyasamāja Maṇḍala·
In the language of India: Śrī-guhyasamāja-maṇḍala-sādhana-vyākhyā. In the language of Tibet: Dpal gsang ba 'dus pa'i dkyil 'khor gyi sgrub pa'i thabs rnam par bshad pa (The Explanation of the Means for Accomplishing the Maṇḍala of the Glorious Guhyasamāja). Homage to the glorious Vajrasattva!
Having utterly destroyed the web of conceptual thought,
With a body profound, excellent, and luminous,
Possessing the diligence of universal joy—
Bowing to the maṇḍala of Mañjughoṣa,
I shall explain, according to the lineage of gurus,
The supreme ritual of the maṇḍala
Of the glorious Guhyasamāja,
Known as the "Lamp of the World."
In this regard, the venerable author, wishing to compose this treatise, performed the worship of the chosen deity in order to increase merit, prevent the obstacles of hindering spirits, and fulfill his intention. He then stated the causes for the engagement of those endowed with authentic insight. From the words "the obscurations of the knowable, etc." up to "having bowed," this constitutes the offering, the praise, and the homage. One should understand that these consist of pleasing [the deity] in sequence, expressing authentic qualities, and bowing with body and speech.
The phrase "definitively liberated from the obscurations of the knowable, etc." refers to the essence of the profound state of definitive liberation, having entered the clear light through the stages of empowerment and so forth, thereby abandoning the obscurations of the knowable and the rest. "Possessing the mirror-like wisdom, etc."...
This means that at that time, the ālaya-vijñāna and so forth are transformed into the mirror-like wisdom and so forth, and appear as the kāyas; by that empowerment into wisdom, the perfection of one’s own welfare is described. Regarding the description of the perfection of the welfare of others: "The supreme secret maṇḍala of Mañjuśrī" refers to the maṇḍala of body, speech, and mind arising from Mañjuśrī, which is the supreme wheel that acts for the benefit of beings through the three kāyas, as it has been taught. "Bowing" means bowing with the mind because of the intention to clarify the profound; since body and speech follow that, their expression should also be understood. "That very [text] for the sake of one’s own recollection" teaches the purpose and so forth, which are the branches of engagement for the wise. In that regard, whether it is remembered by oneself or by others, that is the purpose. The nature or the tantra of the Mañjuśrī maṇḍala, as correctly taught, is what is to be expressed. The treatise and the purpose exist in connection through the characteristic of means and that which arises from means. The purpose of the purpose is the actualization of the mahāmudrā and so forth by the power of teaching the purpose. This is because it is said, "That which possesses these is the authentic dharma." Now, regarding the excellence of the practitioner, the place of practice, and the object to be accomplished, which are to be kept secret: since the practitioner is the cause or the primary factor for actualizing the result, their excellence is taught first, beginning with "The glorious," and so forth.
In this context, the "Glorious Assembly" (Śrī-guhyasamāja) refers to the Secret Assembly, the Mahāyoga Tantra. Its "method" refers to the textual tradition, for it arises from serving the sublime guru according to that system. "Maṇḍala" refers to either a mental or a colored-powder maṇḍala. "By this sequence of pith instructions" means that one should please any one of the gurus through the sequence that follows, and having entered either of the two maṇḍalas in its entirety according to the sequence that follows. "Water and so forth" refers to the sequence beginning with the water empowerment, followed by the crown, vajra, lord, name, vajra master, conduct, prophecy, encouragement, and concluding with the permission empowerment. "The guru [bestows] upon him" should be connected to the bestowing of the vase empowerments by one who relies on the unerring path taught in the tantra. "Secret maṇḍala" refers to that very maṇḍala explained above. "Attaining that very [reality]" means attaining those things to be explained below. If one asks what the actual thing is: "By the secret and insight empowerments" means attaining the secret and the wisdom-gnosis empowerments together with those mentioned above. "Secret and insight" means knowing the secret and the most secret vajra words that have come down through the lineage of gurus. "That very yoga" means realizing the various activities such as pacification that rely on meditative concentration. "Knowing the reality of the boundaries of the three vehicles."
This refers to the Śrāvakas, Pratyekabuddhas, and the Mahāyāna. It is a presentation of the distinctions between their various intentions. Nevertheless, the many vehicles are distinguished by their different mentalities. As it is said in the Laṅkāvatāra Sūtra:
"The vehicle of the gods and Brahmā,
The vehicle of the Śrāvakas,
The vehicle of the Pratyekabuddhas and Tathāgatas,
And the Mahāyāna—I have taught these.
As long as the mind exists,
There is no end to the vehicles."
Thus it is said. Here, the reality of the boundaries is known through the three supramundane vehicles. "Knowledge" (vidyā) refers to the knowledge that includes the invocation of specific activities through garland mantras and so forth. "Essence" (hṛdaya) refers to seed syllables such as HŪṂ. "Mantra" (mantra) refers to the extraction and invocation. "Mudrā" (mudrā) refers to the Mahāmudrā and so forth. "The three stages of meditative absorption" (samādhi) refers to the realization of the first stage and its associated branches. "Common" refers to the vidyādharas and so forth; it is that which is shared with the lords of the stages, the noble Śrāvakas, the great worldly gods, and the Yoga Tantras and so forth. "The other siddhi" refers to the siddhi of Mahāmudrā. "Know the distinctions through the method of the tantra" means knowing the distinctions of the aspects, such as the means of accomplishment, according to the sequence of this tantra. Those possessing the commitments must abandon the fourteen root downfalls. Killing and so forth, as well as the nectars and so forth, are to be protected.
"Abiding in the vows" means that the gross downfalls are to be guarded against. "Viewing the sphere of activity as the Great Vajradhara and so forth" means that this is to be guarded. "Diligent in the yoga of insight" means that, since this is the essence of manifest enlightenment according to this system, one is diligent in its application and abides in that yoga. "Thoroughly knowing the application of mantra and tantra" means knowing the distinctions of the peaceful and other activities related to the mantras as taught in the fourth chapter, as well as the preparation of the vases and so forth; this is because the mantras, meditative concentrations, and substances are interconnected. "Worthy of accomplishing the welfare of sentient beings" means by means of those very activities.
Now, in order to dispel the thought, "What else is there besides the characteristics of the practitioner spoken from the mouth of the Great Guru?" the text says, "Generosity," and so forth. "Generosity" refers to giving. "Stability" refers to meditative concentration. One should understand that these are preceded by ethical discipline and the other perfections. "These qualities are supreme" means that, according to this system, practicing in accordance with these is what is called a "quality." If it were otherwise, it would appear erroneously. "Lacking the qualities described" means that if one lacks the qualities mentioned above, one is not a practitioner because there is no benefit for sentient beings. Having thus explained the common characteristics of a practitioner, the specific characteristics of the one who draws [the mandala] are explained by the words "endowed with compassion," and so forth.
"Compassionate" means endowed with compassion. "Vow" refers to the teachings on not forsaking the bodhicitta and so forth. "Accompanied by recitation" means having performed the recitation of one's own deity, thereby seeing signs of stability or attainment, or [at least] not failing to do so. "Endowed with faith" means that because one possesses faith, one does not waver from the object of focus. "Knowing the profound reality" means realizing the suchness of all inconceivable phenomena.
"Having first performed the service while abiding in one's own circle" means that, abiding in the circle of one's own maṇḍala, one should first perform the service for the beginner during the four sessions, together with the branches such as the initial yoga, according to the sequence that follows; "should draw the maṇḍala" means that one should draw the maṇḍala for conferring initiation upon the disciples.
Similarly, for those who have attained a slight mastery of wisdom, and even for those who have attained mastery of wisdom, [the meaning is] that while abiding in their own circle, they should perform the service during the four sessions or day and night, together with the branches such as the near-attainment and the recitation characterized by the three syllables, and then confer initiation upon the disciples as appropriate, and draw the maṇḍala for accomplishing their own siddhis.
Regarding the statement "whatever excellent place," and so forth, it means any suitable location. "In a pleasing place" means any object that delights the mind, such as flowers and so forth.
Alternatively, others also explain that one should first perform the preliminary service (pūrvasevā) in any suitable location and then draw the maṇḍala in a pleasing place. Regarding the purification of the aforementioned location by way of cleansing, it is said: "Anoint with the finest sandalwood and so forth." This means that a square altar should be prepared there and anointed with sandalwood and the like, which are the essence of Vairocana and the other deities, and various fragrant flowers of diverse colors and shapes should be strewn everywhere.
Now, concerning the phrase "having first performed the preliminary service," the nature of that service is first explained as the yoga, beginning with the words "at dawn" and so forth. "At dawn" is said because, for the most part, practitioners are free from distractions at that time. Alternatively, it is a time of leisure especially for a yogi who has been a child for an eon. Or, it is also taught because it is the first of the sessions.
"Facing east and sitting" means that, in order to act in accordance with one's own deity, one sits upon a comfortable seat in the vajra posture (vajraparyaṅka). "The doors of liberation" refers to the purification of the essential seed-syllables and so forth by means of emptiness (śūnyatā) and the other [doors of liberation]. For what reason? In order for the mind to become pure through the state of the profound and the luminous, emptiness and the rest must be realized in all respects.
"In one's own heart, upon a moon, the blazing light of Māṃ," refers to the teaching that, through the power of aspiration, this is the body of the four immeasurables (apramāṇa).
Regarding the phrase "for the increase of virtue," it means that just as a very white cloth takes on dye, through the increase of virtue, one will enter the maṇḍala circle. "One should perform the departure and so forth" means that one should perform them according to the sequence that follows. If one asks how to do so, it is by the passage beginning with "the ten directions," which describes the support. "According to the ritual" means realizing the equality of the three—the offerer, the offering, and the object of offering—as being without inherent existence, like a dream. "One's own misconceptions" refers to the conceptualizations of subject and object. "Arising from that" refers to misdeeds, such as the five crimes of immediate retribution and so forth, committed in the three times; these are the continuums of existence and so on, produced by the aforementioned conceptualizations. "Like a dream, like a dream, and so forth" means that one should regard them as being without inherent existence, like illusions and so on, beginning with dreams. "Three times" means realizing the equality of the one who departs, the object of departure, and the act of departing. "Perfectly Awakened Ones" refers to the permanent ones and so forth. "Supreme Sons" refers to Kṣitigarbha and so forth. "Noble Ones" refers to Amṛtakuṇḍalī and so forth. "Others" refers to Vajra Heruka and so forth. "Whatever supreme virtue" refers to that which casts away the base; it is the practice of the profound and the luminous. "I rejoice in all of that without exception" means that I shall perform it. "I shall dedicate it toward perfect enlightenment" means that those roots of virtue should also be dedicated toward the enlightenment of Secret Mantra.
"Bringing relief to all sentient beings" means delivering them from the path of the precipice. "To all buddhas" refers to those residing in the presence [of the practitioner]. One should offer a supplication; if one asks how it should be offered, the meaning is: "Just as space is all-pervasive, may you cause the teaching to expand throughout all world systems." "May all conceptual constructions without exception be purified" refers to the profound essence. "Having realized the joy of self-awareness" means being perfectly clear. Its activity is described as "bestowing the fruit of the welfare of self and others." "All supreme minds" refers to the bodhisattvas. "Knowing the scriptures" refers to the Dharma that is like a raft. "By the permanent" refers to the inconceivable nature. "The support for the excellence of the sublime" means that because the excellence of the Tathāgatas arises from the bodhisattvas' meditation on the suchness of phenomena. "Attaining irreversible relief" means that through the secret empowerment and so forth, one attains relief from the wilderness of being separated from the Dharma. "Endowed with the results such as the concordant [result]" means being endowed with the four enjoyments and the very nature of conceptualization. "The supreme path of the sons of the Sage King" refers to the ten perfections. "Knowing the conduct of the infinite supreme" means knowing the mind that is the nature of the maṇḍala circle, the very essence of all buddhas, and relying upon it.
The Great Guru taught the generation of the mind of enlightenment (bodhicitta) separately. However, the intention of the Venerable One is that since the aspirational mind itself is accomplished through the path, it was not extracted separately but is said to be included within this very [text]. Thus, having completed the accumulation of merit, the engaging bodhicitta is taught for the sake of the accumulation of wisdom, beginning with the words "all obscurations."
"Completely clearing away all obscurations" means that the cognitive obscurations (jñeyāvaraṇa) and so forth, along with their habitual tendencies, are eliminated and abandoned. "The abode of infinite wisdom nectar" refers to the transformation of the basis (āśrayaparāvṛtti) of the universal ground (ālayavijñāna) and so forth, whereby the nectars of the mirror-like wisdom and the others are attained; this is the wisdom for one's own benefit.
As for the benefit of others: "In order to thoroughly realize the activities of delusion" means that one realizes that sentient beings, who are completely submerged in the three realms of existence, are gripped by the view of a supreme body and so forth. "One should establish the mind in enlightenment" means to generate compassion. The meaning of this is: having cleared away the obscurations and manifested the nectar-like wisdom, one should generate the intention of great compassion, thinking, "I shall liberate sentient beings from suffering and the causes of suffering." With this compassionate intention, one should meditate on the ultimate bodhicitta that arises below. "From the mind of enlightenment, buddhahood itself" refers to the manner of cause and result. "Non-attachment to cause and result" means not being attached to causes such as a creator god (īśvara) as imputed by others; it is signlessness (animitta).
The result is non-attachment to the essence of those [states] such as the kṣatriya caste and those such as wealth; it is the absence of aspiration. Regarding the phrase "because of the nature of phenomena for each individual," since all phenomena are the nature of phenomena (dharmatā) free from the nature of subject and object, one should meditate that emptiness is one's own identity, thinking, "I am that very essence," and then stabilize this with the following mantra:
Oṃ is the identity of the inconceivable body of the deity. Śūnyatā is jñāna (wisdom). That itself is vajra, which is svabhāva (intrinsic nature). That is ātmako ’haṃ (I am the self). By means of that mantra, having made the nature of oneself and all sentient beings one in the ultimate sense, one should visualize [the deity] abiding upon a moon, situated between two ho syllables of the three suchnesses, as it has come down through the lineage.
Having thus completed the accumulation of merit, the determination of the principal deity of the protection wheel for the purpose of averting the hosts of obstructors is taught, beginning with "Hūṃ-maker" and so forth. "Hūṃ-maker" is Trailokyavijaya. "The Uṣṇīṣas" refers to any of the seven, such as the Cakravartin and so forth. "The conceptualizations and so forth" refers to the six Sugatas. "In order to protect the abode of the wheel of wrathful deities" means that, having meditated through the perfection of samādhi upon Yamāntaka and the others on the ten spokes, one protects those of the Lesser Vehicle so that they may attain enlightenment. The meaning of that is as follows:
In front of oneself, one should meditate on a blazing vajra arising from a hūṃ situated upon a sun disk, which binds the directions, establishes the boundary, suppresses [obstacles], and pervades the ground with vajras. In the center of that, one should meditate for the purpose of protecting [the practice], as it has been taught. Then, "one should contemplate the dharmadhātu" means that, having transformed into the Great Vajradhara, the principal of the protection wheel, one should meditate on the mudrā of the dharmodaya (source of phenomena) arising from that.
The passage beginning with "endowed with the vowels and the marks" teaches this: having invited the Tathāgatas to manifest joy within the three syllables in order to complete the preliminary stage, they become two rows of syllables as described and are then emitted. Through the sequence of drawing forth the three syllables and so forth, they become two moons upon a central moon seat; this is the lineage. The meaning is that one should meditate on the moon of the wisdom of equality, in which the two wisdom moons have become one.
"Having performed the benefit of beings through emanations" means that the Sugatas, radiated from the light rays of the seed syllable, bring sentient beings to buddhahood and then dissolve back into the seed syllable. "Possessing the pride of that very self" means that just as those Tathāgatas are, so too is my own nature. The passage beginning with "the supreme body and face, like the moon" teaches this.
The meaning is that the light of the seed syllable transforms the Tathāgatas into Vajrasattva, who then enter and abide within the seed syllable; one should meditate on Vajrasattva endowed with all the supreme aspects. Then, with the words "By means of great passion," and so forth, it is shown how sentient beings are made into suitable vessels for the maṇḍala wheel. In that context, "the world to be tamed by means of great passion" refers to the passion of the union of the two. "In order to provide relief to beings" is intended to mean in order to make them suitable vessels. "Seeing those beings who have been relieved" means seeing that they have become suitable vessels through empowerment and have melted into the moon. Regarding the words "Having generated all sentient beings from the seed syllable that arose from that reality," and so forth: this refers to that which arises from one's own nature and that which arises from the nature of phenomena. Furthermore, in terms of differentiation, it refers to the generation of the eyes and so forth; and in terms of purification, it means that from the melting moon, the seed syllables arise, and from the seed syllables, the hand symbols arise, marked by the seed syllables. From those, Kṣitigarbha and the others are gathered together, and then all sentient beings are emanated and projected outside the mind. The phrase "they should be projected by the seed syllable" is not understood in this context, because it is a mind of entry and because of the other instructions as they have been explained. The Great Guru also taught this for the purpose of generation, not for the purpose of emanation.
If it were not so, there would be no end to the seeds, as they would be infinite. "External abiding" refers to the sense bases (āyatana). "The nature of the internal and external" refers to the continuum (tantra). "The nature of the phenomena of beings" refers to the earth and so forth being blended with suchness. By means of "Oṃ Āḥ Hūṃ," the knowledge of that mind and so forth is taught as the result concordant with the cause of the small [degree]. This is because the small concordant causes [are established]. "In order to manifest the divine body through the stages of melting and so forth" means that by the power of the consort’s body turning red due to possessing great passion, the five syllables contained within the lotus melt into light; from the radiation of that red light, the two bodies—the father and mother—also melt into light and abide as bodhicitta. "The goddesses in the directions like a supreme spiritual friend" means that the goddesses, in the manner of dependent origination, are the essence of the spiritual friend and are exhorted to offer songs of supplication. After meditating on the seed syllables, by meditating on loving-kindness and so forth, one does not die here, but the dharmadhātu is manifested. Furthermore, the instruction is that after being exhorted by Māmakī and the others arising from that melting, one should dissolve into that very state. "Awakened by the supplication" means awakened by the songs. "Having seen the succession of melting" means because of being devoid of acting for the benefit of sentient beings. "Having realized that things are like an illusion,"
This means that because they arise in dependence upon causes and conditions, one should understand them to be like an illusion. "One's own mantra becomes the object" means that, according to the sequence of the tenth [chapter] beginning with the seed-syllable, one meditates on the form of the Bodhisattva Mañjughoṣa, who is endowed with all the supreme aspects. "Attachment to existence" refers to the conventional level alone, which is why it is called "infinite existence." "If attached to peace" refers to the absence of appearance, devoid of all aspects. "Inauspicious" means being devoid of acting for the benefit of beings. If one asks, "Then what is it like?" it says: "One should perform the approach through illusion." This means that after performing the approach through the aforementioned sequence, "one becomes the nature of the dharmadhātu," which means one becomes the body of profound depth and clarity. "The sublime spiritual friend performs the concordant cause" means that the Tathāgatas, transformed into the body of Mañjughoṣa by the light rays of the seed-syllable, are the spiritual friend; that is what is called the "concordant cause." By the phrase "from the ripening," and so forth, the minor ripened fruit is shown. "Ripening" refers to Kṣitigarbha and the others, because they are produced by the focal objects and so forth; the meaning is "from meditating on them." "Accomplishing omniscience" means that, unlike the eyes and so forth which are restricted to specific objects, [omniscience] is the complete knowledge of the inconceivable Kṣitigarbha and the others.
The phrase "blessing the eyes and so forth" means having generated [the deities] through the sequence of seed-syllables and so on. "Near-accomplishment" (upapatti) is so called because it is proximate to the subsequent accomplishment. The phrase "the person" and so forth teaches the result of the person's activity (puruṣakāra-phala). "The person's activity" refers to the dharmakāya and so forth acting to ripen and liberate migratory beings; that itself is the result. "That is accomplished" is the statement. Regarding that, it is said: "The dharmakāya, sambhogakāya, and nirmāṇakāya manifest for the sake of migratory beings." The phrase "for the sake of accomplishment" means that because the three bodies of the person, such as the [deity's] body and so forth, are accomplished, it is "accomplishment," and it is for that purpose. "Generating by the intellect" means generating through the sequence of seed-syllables and so on.
Here, an objection is raised: "If the great master Rakṣitapāda and others have taught in the Guhyasamāja-sādhana the verses beginning with 'What is the body of the Buddhas,' why are those not taught here?" To that, it says: "The sixteen recollections," and so forth. "The sixteen recollections" refers to the recollection of body, speech, and mind among those sixteen. "For the sake of the meaning of the words" means that in order to realize the meaning of attaining the signs of stability, one makes an aspiration to purify; it is for that purpose. "Those must be performed" means that those [verses] beginning with "What is the body of the Buddhas" must be performed.
Regarding the phrase "the blessing of the mind and so forth," it should be understood that this is not mentioned here because it is irrelevant to the present context of blessing the mind and so forth. Why is that? It is said, "because it is not the occasion." This is because the supplication for the blessing of the mind and so forth pertains only to the minor practice (kṣudra-sādhana). Therefore, the recollection (anusmṛti) accomplished through the signs and the subsequent emanations and so forth occurs after those signs have been attained; that is precisely why it is irrelevant to this context. Even though it is irrelevant, the reason others might be confused is that they see it as similar to the verses for the blessing of the mind and so forth.
The phrase "the illusion of insight" (prajñā-māyā) and so forth describes the result of the minor practice. "Illusion of insight" refers to the consort (vidyā) who appears as an illusory abode; this is what is meant by "embracing her body." What is the actual object? It is said, "the secret characteristics are taught," referring to the Mind Vajra and so forth. "Having seen that" means having visualized the three places, which is to be connected with the phrase, "the supreme crown of the Lord of the Family." It is called "minor" because wisdom has not yet matured and one is unable to eliminate all distractions. "The result of separation" refers to the result of the stains being purified by the water of empowerment, appearing as the Lord of the Family. "In the great practice" (mahāsādhana) refers to the practice of accomplishing the three bodies (trikāya).
Even if one is a practitioner, if one has not obtained the empowerment of the Dharma King of the three realms, one is not a sublime, perfectly complete Buddha; therefore, empowerment is "great" because it is superior to mere practice. Likewise, by the phrase "for the middling," the four results of the middling [level] are subsumed. "Likewise" should be understood as being like Mañjughoṣa. "For the middling" is spoken of as the "middling" term because it abides between the small and the great. To claim that merely visualizing the consort of one's own light is the middling approach to the "approach" (sevā) stage is a failure to understand the context, for that very [consort] is seen during the small stage. If that were the case, the concordant factor would become permanent. Thus, the Great Guru also stated: "It is taught that [the consort] is generated separately, but she is not [merely] seen." Therefore, in this context as well, after the empowerment of the world through the second month and so forth has been accomplished, and the results such as the "result concordant with the cause" have been generated, the phrase "after that" means "immediately following that." "Individually" refers to the crown of the head and so forth. "Having filled with the five Buddhas" means the partial aspects of the nature of the Buddhas, whichever is appropriate: the syllables, the signs, or the forms. Having purified the two locations of speech with "HŪṂ ĀḤ" and so forth, then, first, the consort of one's own light is purified.
Thus, because an external woman is not the condition for Cakrasaṃvara, one should purify her by dissolving her into one's own consort after she has been exhorted by the light of her respective seed-syllable to assume the five states. "For the sake of purifying the consciousness of beings" means that it purifies distorted hatred and so forth into great hatred and so forth. "Successively and separately" means they should be brought forth in stages, not all at once. "All things" refers to the hand-symbols and so forth. "Like the face of a youth" means the right and left faces are like those of Mañjuvajra. Regarding "generated by the wise," the "wise one" is the yogi; it is generated by him. "Bestowing the goal through compassion and skillful means" means that she grants that in connection with the specific activity. "Play" means engaging in delight through skillful means, abiding in a mind of intense joy. "Pure intention" means demonstrating a completely pure intention to sentient beings. "Delighting in diligence" refers to the one who rejoices in effort. "The remaining hand-symbols are as one pleases" refers to Māmakī and Tārā. "The others" refers to all the rest. Others say that for Tārā, there is a wheel in the second right hand. "Destroying" refers to fevers and the like. "Terrible" refers to the laughing face and so forth. "Destroying the view of self and the afflictions" means that since the afflictions are preceded by the view of a self, they are destroyed by that.
"Subduing obstructors" means that the harms of infectious diseases and so forth, whether mundane or supramundane, are destroyed by that [deity]. "A body adorned with fierce serpents" means adorned by the infinite purities of anger and so forth, such as [the deities] Ananta and the rest. "The consort of self-radiance" means that because she acts with a special grace, she is without a beard. "Of the entities of all" refers to [the deities] by way of their colors and so forth. "With the seed-syllable essence hook" means through the lineage, in the sense of by the power of invoking Yamāntaka and the others. "Having expelled" means that the emanated wrathful deities have expelled those who accompany them. "To be protected" means that at the time of entering within, the wrathful deities form a cage and so forth. Then, having offered the water for the feet through the ritual of the conch bowl and so forth, "dissolving into the maṇḍala wheel" means entering by the light rays of Prajñānta. In the same way, the binding and the magnetizing should also be understood. "By meditating on the higher empowerment" is taught separately; it is said that the two branches are to be performed through devotion, meaning the empowerment should be performed as in the "lesser" [ritual]. Thus, having generated and emanated the deities of the maṇḍala, the application for pleasing the deities is now taught. "Having summoned form and so forth with the light rays of one's own essence, they melt into bodhicitta"—this is the remainder of the phrase. "In the center of the wisdom lotus,"...
This refers to the state in which the seed-syllable arises from the bodhicitta. Regarding the phrase "form and so forth are to be dissolved," this means that by means of the light rays of the seed-syllable, those [forms] are absorbed into the seed-syllable. In the ultimate sense, this is the Mind Family. From the emanation of that very [seed-syllable], the three families of Body and so forth arise. That itself constitutes the five families of the forms of the five Tathāgatas. By dividing each of the five families into five, they are categorized as the hundred [deities] of Body and so forth. This is merely an illustration; such families are infinite in variety. The "five wisdoms" refer to the [wisdoms] of the permanent and so forth. The "mudrās" refer to Locanā and so forth. The phrase "the nature of the Buddha-forms" refers to Yamāntaka and so forth, because they are of the nature of the mirror-like wisdom and the others. The phrase "praising the maṇḍala of all phenomena" means that one should praise after understanding that all phenomena, such as form and so forth, are like an echo, by way of their complete purity as they appear below. Regarding the phrase "having meditated on taking the nectar of wisdom," the meaning is that one meditates on taking [the nectar] after emanating nineteen lotuses from the seed-syllable. The phrase "having completely abandoned conceptualization" means that by abandoning that, one is a Buddha. Furthermore, regarding the phrase "having contemplated it as having entered the heart," this means that after the sword and so forth have been made clear by the light rays of the bindu, those very light rays are placed [therein]; one then contemplates that the mind has entered the bindu in the heart. If one asks what happens by that, the phrase "that" refers to that very mind which has entered.
The "Stream of the Nectar of Wisdom" refers to the meditation performed by visualizing the maṇḍala of the Bodhisattva Mañjughoṣa, beginning from the source of phenomena (dharmodaya) up to the yoga of the bindu, which is of the nature of wisdom and brings about freedom from death and so forth. Then, "the entire interior of the body is illuminated" means that it radiates out from the subtle bindu in the successive stages mentioned above. "The light rays of each individual pore" means that from that very [bindu] established within the body as described above, it is emanated through the pores of the skin. "Self-awareness" means that they are inseparable. "At the tip of the consort's nose" means that if the mind becomes sunken within the interior of the calyx-vase, one should draw it out with one's own vajra; having caused it to abide there, one should perform the emanation and reabsorption through the third subtle samādhi. "The signs of stability" refers to seeing the five signs that the mind has become stable through releasing and holding. "The vajras of body, speech, and mind, and the wisdom of the five emanations" means that the deities are sealed with the four mudrās, and as for the "five emanations" mentioned above, they are the emanation of the Tathāgatas and so forth from the light rays of wisdom. "Simultaneously" means that just as the body is produced from the seed-syllable of the body, so too should the speech and mind be understood. Alternatively, "to be done in stages" means that the mind is emanated from the body, speech, and mind. These two are presented in terms of the body, speech, and mind, whereas the wisdom-being (jñānasattva) is exclusively co-emergent.
However, regarding those [points], "inserting the seed of the wisdom-being into the sesame seed of the seed-syllable of the body and speech" means that. Furthermore, regarding their seats, it is said they come from the lineage of gurus; [the text] does not explain [them] in the passage beginning with "Vajra-sphara-dharma." "The emanation of the wisdom-body" means the body of sentient beings. If one asks, "Under whose influence?" it is [the answer] beginning with "granting relief." "Gradually, gradually" means "successively and all at once." "As before" means as in the second meditative absorption: light radiates from the wisdom-being, and having summoned forms and so forth, they melt into the moon and become the seed-syllable within the lotus. At the time of granting relief, goddesses are emanated, and they make offerings; "embraced by the secret consort" means that the respective consort has dissolved within. Regarding the three, such as the bindu, it says: "By the perfection of the result that accords with the cause," which means to meditate with devotion. Likewise, "by devotion, the stages of the divisions such as the small," refers to the principal [deity] and the consorts and deities. "Union" means that yoga and so forth are also [performed] by devotion. "Realizing that supreme in one's own heart" means thoroughly realizing the meaning of one's own mantra. This means that if one becomes weary and the activity of the mind becomes weak. "The stream of the water of the sublime mind" means the water that moistens [the body] with the syllable OṂ as the five nectars melt at the crown of the head.
Why is it that all buddhas are connected to the three—body, speech, and mind? For that reason, the deities dissolve into the seed syllables of the three: body, speech, and mind, because they are mind-only. "Having abandoned obstruction, one should gather them" means by reciting the three seed syllables. "Gathering that" refers to the maṇḍala mentioned above, seeing it as being devoid of that [obstruction]. "From their respective [purity]" means in the essence of Rūpavajrā and so forth. "Individual self-awareness" refers to the clarity of the body, which is the method. "Outer emptiness" is insight. "Purified mind" means the purification of the apprehended and the apprehender. "This is the supreme offering of the maṇḍala for the yogi who constantly meditates" means that when the spheres of activity are endowed with a purified mind and viewed as described above, it is the offering of the great secret, because it brings joy to the mind. "Transformed by the essence of the ground" means by the seed syllable and its emanation at the heart. "One's own heart is likewise" refers to the sequence of Bhrūṃ and so forth upon the nectar. The outer fire offering involves the hearth and so forth, which should be understood by inferring from the sixteenth chapter. "The mind is that very mind" refers to this purification of food. "Wisdom fire" refers to the profound and vast yoga mentioned above. By that, the dullness of the aggregates and so forth is burned; that is the unsurpassed. "Offering to self and others" is by the sequence beginning with "form is threefold" and so forth. The body is the substance, the ash, and the distinction.
If one begins with meditative equipoise, the mudrā and mantra are oneself; that is the great offering. Regarding the phrase "in a single phenomenon," this refers to a single entity, such as a woman. The phrase "appearing in various ways" refers to appearing as a corpse, an object of desire, food, and so forth; through such conceptualization, all karma is accumulated. Likewise, by disparaging or praising the Blessed One alone, and by relying on the path taught by him, one will be liberated from suffering and so forth. Therefore, since various karmas arise from conceptualization, and this yogi is definitively liberated from all conceptualization, how could non-virtue arise if one begins with the meditative equipoise of the sublime activities of body and speech? This is because of the absence of hatred and desire. The ritual for restoring impaired samaya through the power of forgetfulness and so forth is taught in the passage beginning with "Amogha." The word "all" refers to the intention of total purity. The ritual for restoration is taught specifically in the passage beginning with "Guru." The phrase "one's own maṇḍala" refers to the yidam deity, with a slight distinction. The phrase "at the end of the evening" refers to the conclusion; that is the end of the day, and it should be understood to apply to the time of midday and afternoon as well. What is the specific action to be performed at the end? By placing muḥ at the end of the three syllables, one requests the departure; then, by means of the three syllables, the samaya maṇḍala dissolves into the wisdom-being maṇḍala, and one goes to sleep. The phrase "rising at dawn" refers to the visualization or the alternative.
"According to the previous [method]" means that the conduct, together with its branches, should be performed during the four periods of the day, exactly as described above. "The beginner" refers to the fact that, among the classifications of yogins, this indicates the four activities because they possess the activity of a beginner. In that regard, they are separated by meditative concentration and activity; they see and obtain the signs taught by their respective activities. Immediately following that, the transformation by the immediate condition is the yoga of one who has gained some mastery over wisdom, [described by] "vows" and so forth. "Vows" means possessing the eight dharmas and so on. "Ethical discipline" refers to the samayas appropriate to oneself, as well as recitation and beneficial activities. "Mantra" refers to the wisdom that has become the body of the deity, possessing the [formula]: oṃ dharmadhātu-svabhāva-ātmako ’ham. "One's own activity" is taught by "the eyes" and so forth; the meaning is the blessing of the great eyes and so on. If one asks by what means [this is done], it is said: "By having gained some mastery over wisdom," which means having attained the descent [of the deity]. "The four periods" is as in the case of the beginner. "Unerring" means that because it is not yet stable, one should not apply oneself to the drops (bindu) and the subtle [yoga]. "Recitation should be performed" means for the purpose of obtaining the signs of accomplishment. "The maṇḍala and the supreme victory of activity" means that it is distinguished for the purpose of admitting disciples and for the sake of accomplishment, [performed] "in all its aspects" and "completed."
Regarding the activity of one's own [practice], it is said to be "the emanation and withdrawal." By means of the emanation and withdrawal of the three syllables, and by relying on the application of the maṇḍala day and night, the signs of becoming the fourth [empowerment] arise, just as they have been described. "Mastery over wisdom" means causing oneself and others to see the maṇḍala. The transformation resulting from that immediate condition is fourfold, beginning with "perfectly" and so forth. "Perfect wisdom" refers to the mirror-like [wisdom] and the others; attaining that is called "manifesting the Mahāmudrā." Its activity is described as "the reflection" and so forth. Through familiarity with the welfare of others, one arises as luminosity within all realms and, by means of the three supreme wheels which are like reflections, remains for as long as existence lasts, endowed with the eight characteristics of savoring, and performs the great benefit of beings.
Having thus explained the meaning of the words "having previously established one's own retinue and abode," now, in order to show what was taught in the statement, "The maṇḍala should be drawn everywhere," it is said: "The yogi, by the signs of accomplishment..." Here, "signs of accomplishment" refers to dreams and so forth. "By the yogi" means having attained some degree of mastery over wisdom. "Many times" refers to distinguishing the signs of the latencies of mental engagement. Even if it is not so, it is "perfect" because it arises again and again. "Having performed those three according to the ritual..."
This teaches that one who has obtained the signs should perform recitation for the purpose of drawing the maṇḍala. Regarding the phrase "the maṇḍala should be drawn," it is taught specifically for the practitioner: that a yogin who has attained some mastery over wisdom draws it for common purposes, while a yogin who has attained mastery over wisdom draws it for both common and supreme purposes without distinction. That [following section], beginning with "the retinue and the site," is taught for the sake of both the master and the practitioner. In that context, "having recited according to the ritual of the retinue" means that any yogin, as appropriate, should draw it after performing the recitation according to the ritual. If one asks for whose sake it is drawn, "my own" refers to the siddhi [of the practitioner], and is intended for the intermediate yogin. "Having been requested" refers to a request made by one who is a suitable vessel and possesses devotion; a request made by one who wishes to carve [the maṇḍala] into a manuscript and so forth; or a request made because one has seen inauspicious signs due to the power of negative karma. "If one also wishes to act for the benefit of others" means that even if those who are suitable vessels and possess good character have not made a request, one should still draw it for their sake, focusing on them for the purpose of increasing their merit. Therefore, the Vairocanābhisambodhi Tantra states: "Having seen one who is firm in devotion, possesses faith, and delights in benefiting others, the master, having understood [this], should act there even without being requested. For the sake of wishing to benefit, he should speak as follows," and so forth.
Therefore, for their sake, the yogi should draw the maṇḍala for the conferral of empowerment without distinction. It is also explained that for one who has gained mastery over wisdom, the maṇḍala is perfected through meditative concentration alone. Regarding the phrase "having obtained the signs," this refers to the practitioner having obtained the signs of accomplishment. The master, having obtained the signs of stability, draws [the maṇḍala]; this applies to beginners and the like. Likewise, the master Javāripa explained that even if a beginner has not obtained the signs, the empowerment maṇḍala should be drawn so as not to abandon the purpose.
As for the statement, "Having recited the mantra of the retinue in accordance with the ritual," this refers to passages such as, "Having recited the mantra of the retinue and the self a hundred thousand times," and so forth. The meaning of this is as follows: through the clear requests of those mentioned above, that great being who is free from attachment to sense objects should draw [the maṇḍala] with the thought, "I shall liberate these and other sentient beings from saṃsāra."
Having asked, "Have you gathered the necessary materials?" and the other having replied, "Some are gathered, some are not," one should remain in the proper place. If the recitation is not stable as previously described, one should recite many times; or, having seen the signs of stability and performed the recitation of a hundred thousand and so forth, one should draw [the maṇḍala] after the deity has granted permission, whether in thought or in actuality. If a disciple who is clear but has inauspicious signs makes a request, then specifically, one should perform the yoga of whichever wrathful deity is appropriate, or else possess the yoga of one's own deity.
Place the disciple in front upon a sun maṇḍala. With light rays emanating from my seed-syllable, I summon the black and terrifying scorpion generated from the syllable KA, which dwells upon [the disciple's] head. It is expelled through the nostrils. Then, from the seed-syllable, the Amṛtakuṇḍalin deity, holding an open vajra, emerges and consumes the sins with the mantra beginning with namaḥ samanta and ending with amukasya pāpaṃ māraya phaṭ. Visualize that the disciple's entire being is then transfixed by a kīla, and having generated them as Samantabhadra, contemplate him at the crown of the head. Having thus prepared the disciple, perform the recitation (japa). This is the specific instruction.
Now, regarding the occasion of recitation, the distinctions of the essence-mantra (hṛdaya) and so forth are taught, beginning with "the three realities" (tattvatraya). "The three realities" refers to the three syllables. "Inserting in between" means that after the three bodies (kāya), the first essence is the seed-syllable HE MAṂ and so forth. Having inserted these, it says: "Recite with the HŪṂ as the teacher." What is that seed-syllable like? It is endowed with the bindu (thig le) and so forth. Furthermore, it says that the name-mantras should be inserted between the three realities and the recitation should be performed. These two are the common recitation.
Regarding the "mudrā," it is taught as "the secret body and speech" and so forth. Regarding the "essence," it is taught as "the seed-syllable is called the essence," which means a single syllable. Regarding "knowledge" (vidyā), the recitation for accomplishment through that means is taught: "Having invoked the pacifying and so forth..."
The phrase "thus called" refers to the specific activities such as śāntiṃ kuru (pacify) and so forth. "Performing the activity" means that by means of the exhortation, one performs the respective activity. Therefore, "knowledge" (vidyā) refers to those deities. That which exhorts them is also called by that same name. "Mantra" refers to the mantra of Amṛtakuṇḍalī and so forth. "The three families" means having exhorted them according to the specific activity. "All of those should be recited as appropriate from the elements" means: "How does the yogi abide in the recitation?" This means reciting while abiding in the meditative absorption (samādhi) as it has been taught. "Having received the command of one's own deity or the command of the Lord of the Retinue" should be connected with the phrase "one should write, abiding in the intention or in actuality." Furthermore, by the power of what is it obtained? "The yogi in front [visualizes] the wheel of cessation" means the wheel of the maṇḍala, which is the cessation of perversions. "Having resolved upon that" means having clearly visualized it with a mind of devotion. "By the purity of one's own mind" means that there is no impairment of the samaya. The meaning of this is as follows: by way of possessing the samayas such as protection and so forth, at the conclusion of completing the three meditative absorptions during the four sessions, one makes aspiration prayers. Furthermore, as its branches, having made offerings to the Buddhas through the vows, the preparation of food, and the two activities, one visualizes oneself separately. The meaning is that by purifying the mind through the empowerment of oneself and so forth, any impairment of the samaya and so on is cleared away.
Having thus taught the ritual of recitation prior to the drawing of the image, the ritual for purifying the ground is now taught for the beginner yogi to perform at the outset of the maṇḍala-drawing ritual, beginning with the words: "Having expelled all obstructors," and so forth. The meaning of this is as follows: if one wishes to draw [the maṇḍala] after performing the recitation, one should begin in the northeast corner of a temple, a city, a stūpa, a monastery, or the like. Otherwise, if one begins in other directions, harm will occur in the respective quarters of Śakra, Yama, the Nairṛta, Varuṇa, and Vāyu yakṣas, in that order: defeat, famine, the death of the lineage, and the death of the disciples who beg for food during famine. As it is said, "In the case of pacification, one should ensure that the ground is free of various colors, unevenness, grain, thorns, and the like." For it is stated: "If the ground is high in the east, the lineage will perish; if high in the north, one will die, or else wealth will be exhausted." Having avoided these, one should seek out a site in the northeast that possesses the characteristics of auspiciousness. These instructions are taught for those abiding in the yoga of conceptualization; for those of the Great Yoga, there is no such fixed rule. Then, together with the Saṅgha, on a day with auspicious planets, stars, and karaṇas, one should dig a pit knee-deep and purify that very spot. If the earth excavated is greater than the amount previously removed, it is a sign of success and so forth.
Likewise, having dug and filled it with water, the master should walk one hundred paces away and then return. If the ground remains unmoved and turns to the right, it should be known as a sign of excellence. If it is otherwise, one should drive in the ritual daggers and expel all obstructors. This means that, according to the sequence taught by Amṛtakuṇḍalī, all obstructors are to be expelled by driving in the ritual daggers.
Then, in order to request the earth, one performs the sprinkling of purification. This means that the ground should be sprinkled with water over which the three syllables or the mantra of Amṛtāgnyāyoga have been recited. Regarding the "supplication": one should visualize the guardians of the directions in their respective directions, summon the natural guardians from their own abodes, and perform the preliminary rites such as the ritual touch. Then, kneeling, one should bless the offering cake prepared with food and offer it with this mantra:
OṂ INDRĀYE SVĀHĀ | OṂ YAMĀYE SVĀHĀ | OṂ KUBERĀYE SVĀHĀ | OṂ AGNĀYE SVĀHĀ | OṂ NAIṚTYĀYE SVĀHĀ | OṂ VĀYAVE SVĀHĀ | OṂ ĪŚĀNĀYA SVĀHĀ | OṂ CANDRĀTĪTYĀYA SVĀHĀ | OṂ SUMBHANI SVĀHĀ.
Having recited these, one says: ĀKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYANUTPANNATVĀT. Then the supplication should be made:
"O gods and nāgas dwelling in this realm, yakṣas, gandharvas, and asuras, whoever possesses great miraculous power, and all the spirits who dwell in the waters and possess vajra eyes and ears: I, who am called [name], for the sake of making offerings to the Buddhas and for the benefit of sentient beings, in this very virtuous location of the earth..."
When the great maṇḍala of the sublime arises, and you perform the activities as intended, do not create obstacles, but act as a virtuous friend. Now, I request your forbearance; without deceiving me, please show the signs. Thus, one should make this request to the worldly deities up to three times. Then, possessing the yoga of one’s own deity, one should sleep and observe the dreams and so forth. Alternatively, if they are not obtained, one should destroy enemies and obstructors through the fire offering of wrathful activity. Regarding the taking [of the signs] from those who have transcended the world, the "stages of meditative concentration" are as explained above. "Buddhas and so forth" refers to the deities of the maṇḍala and so forth. "Śrāvakas, Pratyekabuddhas, and Bodhisattvas." "Abiding in the preparatory stage" means focusing on that place. "Offerings" refers to the blue dūrvā grass and so forth, as well as the four goddesses, the vases of Mañjuśrī and Amṛtakuṇḍalī, and so forth. The torma is to be consecrated according to the method explained above. Having empowered these, one should present the offerings and make the supplication:
"Consider us, O Protectors of the three times! All Arhats and Pratyekabuddhas, and likewise the Bodhisattvas! In order to make offerings to all the Buddhas and for the benefit of the disciples, I wish to draw the sublime maṇḍala of the glorious Mañjuśrīvajra. Victors and your Sons, having accepted this torma of qualities..."
"Please grant me your blessings," one should say three times. Then, having satisfied them with a fire offering according to the appropriate hearth for pacifying and so forth, one should imagine that they have accepted the request and place them in the sky for the purpose of digging the pit.
Having thus requested [the site], in order to purify it by way of clearing it away, it is said: "Having dug a site that is utterly free of obstacles." The meaning of this is that after thoroughly examining a square location, one should examine the nāgas. One should understand that a vaiśya class nāga lies with its head toward the east and so forth during the three autumn months, the three winter months, the three spring months, and the three summer months, respectively, and remains lying on its left thigh in a clockwise direction.
Furthermore, it is said: "If one digs at the head, the father and others will die; if one digs at the tail, wealth will be exhausted; if one digs at the back, one will die oneself." Therefore, only in front of it, according to the distinctions of the supreme, the vidyādhara, and the other subtle ones, the student—who has meditated on Amṛtakuṇḍalī—should dig with a pickaxe until the neck, the belly, and the knees are submerged, respectively. Likewise, the conferring of initiation upon the students is also as appropriate.
Then, having removed bricks, bones, and so forth, and having shown the method of reciting the three [syllables] and the mantra of Amṛtakuṇḍalī, one should destroy the obstructors with a wrathful fire offering in that very place and then purify it. If bones and so forth are not removed, [the following applies].
One should touch it with the hand and recite the three tattvas and the mantra of Amṛtakuṇḍalī. Thus it is said: "The pit is purified by this sequence." Regarding "having first performed the long preliminary service," this refers to those [practices] mentioned above. "Mañjuvajra" refers to the characteristic of the sun, as indicated by the phrase "abiding in the meditative absorption of one's own deity."
"The ground of the maṇḍala is to be purified" means that upon that [ground], one should construct a square platform, about one cubit high and as beautiful as appropriate, out of other materials. Inside of that, it should be filled with jewels, grains, and so forth. "Endowed with the samayas" means that it should be smeared with cow dung and the like to the thickness of a cowhide, making it as smooth as a mirror. Then, having sprinkled the dwelling with fragrant water, one should decorate it with precious crowns, parasols, beautiful fruits—both real and artificial—and bolts of multicolored silk, canopies, banners, bells, fly-whisks, lutes, and fans. In the directions of Śakra and the others, in order, it should be beautified with white, maroon, black, smoke-colored, red, multicolored, yellow, and green victory banners. In such a place, the maṇḍala should be drawn every day.
With the words "of the enemy of obstacles" and so forth, the ritual of inner purity is taught. In that context, "obstacles" refers to the grasped and the grasper. Their "enemy" is Amṛtakuṇḍalī, the purity of meditative absorption.
Its maṇḍala is made the primary focus; having meditated upon it exactly as it is, and having first performed the invocation of light rays, one is purified by the empowerment conferred upon oneself by the Lord of the Family. Alternatively, by the words "the yoga of one's own deity," one should manifest the samādhi of the samaya deity and receive the empowerment as described above. "Obstacles" refers to conceptual constructions; "expelling them" means to eliminate them from the mind. The phrase "Oṃ bhū khaṃ" and so forth teaches the blessing of the ground. Regarding the words "Mount Meru should arise in space," by reciting "Oṃ bhū khaṃ," one should lift [the ground] into the pure sky and generate it as being like Mount Meru. Then, by reciting "Hūṃ laṃ hūṃ," one should contemplate that very [ground] as having the nature of a vajra and bless it with this mantra: "Oṃ medinī vajribhava vajrabandha hūṃ." Now, the instruction is given to meditate on the samādhi through the practice of meditating either together with the application in the center of the pedestal or as a single [visualization], as stated in the words "as before" and so forth. "As before" means as in the previous [stages] of the approach retreat and so on. "Enemy of obstacles" refers to Hūṃkara and the others. The meaning is as follows: from meditating on the protection wheel as before, one performs the first yoga up to the end of passion; then, through the sequence of melting into the moon and so forth, one emanates [the deities] up to Amṛtakuṇḍalī, performs the offerings and so forth, and [realizes] that the maṇḍala is the nature of the Supreme Victor.
The Supreme King of Activities consists of performing the purification of the maṇḍala site and so forth. Therefore, the Supreme King of Activities has three aspects: that which is taught during the time of the preliminary service such as the laying of the lines; that which is taught during the time of training in the drawing of the painted maṇḍala and the conferring of empowerment; and that which is taught during the time of accomplishing the siddhis. Thus, it is the meaning of "the self of meditative absorption."
In the center of the maṇḍala site, one should recite: oṃ vajrātmako ’haṃ, oṃ svabhāva-viśuddho ’haṃ, and oṃ sarvadharmā ’haṃ. By reciting these, one should cultivate the divine pride of being the nature of all Buddhas, naturally pure and the very essence of Vajra. One should then hold the meaning in mind by reciting:
"I alone am the Vajra-holder;
I alone am the Lord Vajrasattva;
I am the nature of the Great Buddha-King,
The Vajra-holder, the Great Powerful One,
The King of Sovereignty, the Yogi;
I am the steadfast Vajrapāṇi,
The Great Vajra-holder, the Self of the Five."
While abiding in that state, the four disciples, either physically or mentally, should present offerings and make their request. Since he is the nature of all Tathāgatas, he is "Peaceful," meaning he is without grasping and so forth; that is the Vajra Body. What is that Tathāgata? The "Abode of All" is the Lord of All, which is the Vajra Mind. The "Selflessness of All Directions" is the Utterly Pure, which is the Vajra Speech.
"Please explain such a sublime maṇḍala," is the general request. Likewise, what is that which is "perfectly complete with all characteristics such as being square, and entirely devoid of characteristics such as not being square"? "Samantabhadra" refers to the Great Vajradhara. "Please explain the supreme maṇḍala of his body" is the request. "The dharma of peace" refers to selflessness. That itself is the supreme, and that which perfectly arises from it is the maṇḍala of speech. Because that itself is the sphere of activity of the wisdom of all the Tathāgatas, it is called "yoga." "Of all sentient beings" refers to both Buddhas and sentient beings. Their "great mind" is the nature of the Vajra Mind. Because that very nature is pure, it is "stainless." Having thus requested three times, he rose and, through the application of body, speech, and mind, expelled the obstructors, as stated in the passage beginning with "Mañjurāja." "Mañjurāja, the wrathful one" means that because he is the very identity of Hūṃkāra immediately thereafter, he looks out. Looking at what? At the "realm of sentient beings mixed with himself"; that is, all of existence abides mixed with the nature of Mañjuvajra, yet is temporarily obscured by the afflictions. Therefore, it says, "he became wrathful in the form of the Slayer of Obstructors." "Placing HŪṂ in the eyes and displaying the vajra" means: one should meditate on a sun disk arising from MAṂ in the right eye and a moon maṇḍala arising from ṬA in the left.
Above that, one should meditate on the eyeballs as five-pronged vajras blazing from the syllable HŪṂ. "One should emanate the maṇḍala of liberation" means that from the vajra, the entire expanse of space should be emanated as pervaded by the maṇḍala of wrathful deities. "The wise one" refers to the application. "Like all beings" is to be understood through the preceding sequence. "Circumambulate the maṇḍala ground with the dance-step" means performing the respective movements in the order of the right leg extended. "Meditating on the soles of the feet as blazing vajras" means looking at the two feet and meditating on blazing crossed vajras. "With the vajra in the hands" is a mere illustration, implying it is together with the bell. "By the HŪṂ-maker" means proclaiming the roar of the syllable HŪṂ. Regarding "the gaze and so forth," the "and so forth" refers to the obstructors dwelling upon the earth and others. One should also speak these words: "Listen!" and so forth. Regarding "dwelling in the three—body, speech, and mind": the destruction of obstructors through the right-leg-extended posture and so forth is that of the body. Proclaiming a sound like the thunder at the end of an eon is that of speech. Perceiving all phenomena as profound is that of the mind. It is by saying, "I, Mañjuśrī, who abide in such a state, perform the protection wheel." "The body that generates the three desires" is because the desire realm alone possesses the [three] realms. One should completely circumambulate the earth in such a sequence; then, in order to eliminate obstructors, one should strike with ritual daggers (kīla). If one asks how, it is as stated in "the upper part is the enemy" and so forth.
Furthermore, one should anoint kīlas made of khadira wood or similar materials with red fragrant substances. Tie flower garlands to red threads and, visualizing the upper part as the enemy of obstructors—such as Amṛtakuṇḍalī—and the lower part as a stake, such as a three-sided spike, one should drive them into the center of the maṇḍala. From that, blazing rays of light will arise, destroying all obstructors dwelling in the ten directions. Alternatively, regarding the phrase "binding the directions with boundaries, fences, and nets," one should meditate on the protective wheel's application, visualizing the fence, the net, and the ground, and then meditate on the wheel to protect the site. Regarding the "preliminary ritual" (sādhana-pūrvaka), one places the seed-syllable mudrā upon the ground of the maṇḍala and recites "Oṃ ṭakki hūṃ jaḥ." One should then visualize the Earth Goddess, whose body is like gold, holding a golden vase in her hand, adorned with all ornaments, and accompanied by Vairocana, with half of her body emerging from the ground. Having made offerings of flowers and so forth, one should address her as follows: "By all the Buddhas, the Protectors..." and so on, reciting this three times. Then, having been pleased and having accepted, one should visualize her dissolving into that very spot. This is the ritual for purifying the ground. Regarding the "preliminary ritual for the deities," it is said: "With fragrant [substances]," and so forth. "Anointed with fragrant [substances] and so forth" means having smeared the ground with sandalwood, saffron, and the like. Likewise, one should scatter flowers of various colors and shapes, and [visualize] with the moon and so forth.
Regarding the phrase "the divine seat mixed with bodhicitta and so forth and fragrant scents," it means that one should prepare the maṇḍala by applying drops corresponding to the number of the nineteen deities, each recited seven times with its own mantra. Regarding the phrase "having summoned the maṇḍala," its meaning is as follows: through intense devotion and so forth, one should perfectly arrange the samaya wheel and generate it by writing down its names in this manner:
"Today I am one who possesses the purpose of birth.
This fruit of my prayer,
I am equal to the samaya deities.
I shall be without doubt.
May I become irreversible;
O Bodhisattvas, please attend to me!
I have no doubt that I shall be born
Into the family of the Tathāgatas.
Today my day is marked;
This sacrificial offering is unsurpassed.
Today is my supreme assembly."
Having spoken thus, one should also make the formal request:
"O Buddhas residing in all directions without exception,
Please attend to me, O Buddhas!
I, [Name], the Vajra-holder,
Desire to draw the maṇḍala.
O Buddhas and others, please come here
And grant me the accomplishments."
Thus one summons them. Then, having bound the boundaries and so forth, and having performed the binding and subjugation, one should indicate the near-attainment and so forth, and after performing the offerings, praises, and the tasting of nectar, one should make the request three times with the verses that follow. Regarding the preparation of the vases, it is said: "The vases," and so forth; as for "vases," they are made of gold or the like.
One should place a vase made of clay, with a large belly, a neck with a rim, and a hanging lip; with a stable base and free of stains, as Hayagrīva. Regarding the line, "The neck is perfectly wrapped with cloth," this means the neck is bound with cloth whose fringes are intact. Regarding the line, "Possessing branches of the cūta tree and so forth," this means the mouth is adorned with fruit-bearing wood. Regarding the line, "The vases of the maṇḍala deities," this means one should prepare as many vases as there are deities to be explained and place them in the preliminary state (sādhana) with their respective mantras. Having gathered these substances, the empowerment vase should be established as Hayagrīva. Regarding the "five grains," these are wheat, barley, sesame, rice, and mung beans. Regarding the "five medicines," these are siṅkri, hasa, deva, and kartika. Regarding the "five precious gems," these are coral, gold, conch, pearl, and jewel. These and others should also be placed [inside]. Regarding the line, "The retinue is gathered in the scented water," this means that from the other vases, one should collect a portion of the offering substance into each [of the empowerment vase]. Above that, it should be adorned with a vajra bound with a multicolored garland. Its name is the "Victorious Vase" (vijayakalaśa), and it should be recited with the mantra of the principal deity of the maṇḍala. Likewise, the cleansing vase should be recited with the mantra of Amṛtakuṇḍalī. All of these should be anointed with white sandalwood, and after burning incense, filled with fragrant water. They are generated from the syllable baṃ, and upon a lotus arisen from hrīḥ, there is a moon from a.
Upon a sun seat, one should generate the body in its complete form through the sequence of the five seed-syllables and so forth, along with the hand-symbols. Then, having summoned the wisdom maṇḍala and dissolved it [into the visualization], one should offer the fee and perform the offerings, as it says: "Having offered the fee, one should make offerings." This refers to performing the activities such as the sprinkling of purification water and the five types of offerings. "Scattering white flowers" is the pith instruction to scatter some white flowers into the empowerment vase. In that place, one should also set out incense burners for sangs spos and so forth. "Three times each day" refers to the morning, midday, and afternoon. "Having offered the torma" means that the torma prepared according to the sequence of food preparation should also be offered during the intervals between sessions. "Likewise, recite" means one should perform the respective recitations as described above.
Then, the locations for placement are taught: having arranged those in the corners of the maṇḍala, place them to the right—in the southeast corner—and remain in the meditative absorption of Acala. Likewise, place the purification vase to the left and entrust the activity by saying, "Please ward off obstructing spirits." Then, "having poured water into the vessel on the left" refers to the empowerment vase, as explained above. "I shall bestow the water empowerment upon all the disciples" means that it will be performed at another time. "One should also perform the maṇḍala offerings" and so forth indicates that one should announce the request to those who were summoned above. One should understand that the reality (tattva) is exactly as described above.
The term "offering" is an illustration; one should also understand it to include praise and the tasting of nectar. Regarding the lines, "Having burned incense in the hand, / And kneeling on the knees," this means that one who possesses the pride of being the central deity in the center emanates from one's own heart in the form of the Action Vajra. What does that do? Regarding the phrase "the lord of the maṇḍala," this refers to oneself abiding in the essence of Mañjuśrī. Regarding "the Buddhas," this refers to the Eternal One and so forth; one should invite them to listen. From the words, "Blessed One, Mañjuvajra," and so on, up to "Please grant your blessings," one should make this supplication three times. "Pervasive Lord" refers to the nature of the deities of the maṇḍala. "Offerings and so forth" refers to praise and the like. "Having protected" means by means of mindfulness and so forth at the time of emerging.
Regarding the explanation of the preparation of the disciples, it says: "Having examined one's own disciples, / One should accept them," and so forth. If one asks what they are like: "The wise ones who take supreme delight in the Mahāyāna, / Who possess great gratitude and remember kindness, / And who are of a lineage free from pride"—this refers to those distinguished as Brahmins and so forth. Possessing outer and inner qualities and great faith, and adorned with youthfulness of form and so forth—the Victorious One has taught that these are to be accepted as supreme through such instruction. Likewise, they are those who possess the manifest desire to achieve the siddhi of the Mantra of the Sugatas.
Furthermore, if there is exceptional devotion, even those who are base, devoid of qualities, or of low birth should be accepted. Regarding the phrase "this sequence of the maṇḍala wheel," it means that if the prophecy is given to the four who possess devotion to this sequence of the maṇḍala wheel—namely, monks, nuns, laymen, and laywomen—and if they all possess these [qualities], they should enter the maṇḍala, as indicated by the words "training" and so forth. Other than those, there are disciples who desire merit and those who desire the worldly existences of this life. In that regard, "merit for future lives" refers to the flourishing of one's lineage and so forth in future lives. "This life's [merit]" refers to the averting of harm from obstacles and so forth in this life. "The flourishing of the fruit in this life" is said to be an incidental result. Having thus spoken to the disciples regarding what is harmful and what is not, the master enters his own house. Regarding the phrase "the vajra and the water-born [lotus] as before," at that time, those [disciples] are placed upon the fire maṇḍala; they are reduced to ash by the fire of the letter RA residing at the heart. Their consciousness, abiding as the three syllables, enters the [master's] mouth, descends through the vajra path into the interior of the water-born [lotus], and causes the faculties to flourish. Having purified them by that method and gathered them together, he should offer this verse as a supplication three times at the door of the house. What is that? It is from "O Great Teacher, I delight in you" up to "please grant entry." "The beautiful disciple is possessed of passion."
This refers to being endowed with attachment to the profound meaning. Regarding the phrase "the sole principal disciple," it means that having designated a single sublime disciple as the primary one, these words should be spoken to them and others. From "Come here, my son, of the Mahāyāna..." up to "...attain omniscience," these words should be recited. The phrase "the three aspects, confession, and so forth" indicates the following: the disciples should also be led into this recitation for the confession of misdeeds and so on:
Whatever misdeeds have been accumulated through the turbidity of the continuum of existence since beginningless time, I shall confess them all in the sequence of the sevenfold [prayer] of great compassion.
Whatever virtue belongs to the Buddhas, the Bodhisattvas, and other noble beings, I rejoice in it all without exception and dedicate it toward perfect enlightenment.
Having made it clear to all the Buddhas, may I be blessed to remain firm in the expanse of space; may the entire world be made free of sin.
From a mind like the stainless full moon, may the infinite compassion and skillful means of accomplishment always abide in my heart; I take refuge in all the Buddhas.
Completely liberated from all conceptualization, the auspiciousness of all without exception, the single nature of joy in all things—I take refuge in the Dharma.
Having perfectly abandoned all bondage, endowed with glorious supreme compassion, and dwelling on the stages such as the Joyous—I take refuge in the supreme masters of discipline.
With pure intention and maturation, having destroyed all obscurations and habitual tendencies—
With a mind adorned by devotion, I shall generate the mind of enlightenment. I shall now rely upon the ten white virtues, such as generosity, which are the singular path of the Sugatas' only sons, with a mind that perceives them as the nature of all pure Buddhas. Having myself become omniscient and attained the state of sovereignty, I shall completely liberate all wandering beings without exception. For the sake of attaining Buddhahood, I shall cross over the ocean of saṃsāra; without attachment even to the power of my strength or my aspirations, I shall always employ the means to attain all siddhis, and may I become the foremost of all perfections. By this prayer of mine, may all wandering beings without exception attain the state of the higher realms. Thus, the students should be made to recite this three times.
Then, these substances should be given. Regarding the phrase "having performed the three 'all-doing' [rituals]," it means that they have been protected by the mantra of Amṛtakuṇḍalī. Then, one should visualize the vajra, lotus, and wheel at the heart, throat, and crown, and place the syllables HŪṂ, ĀḤ, and OṂ upon them. Regarding the phrase "with the vajra-fist of scented water," it means that one should take scented water with a fist holding a vajra, and having recited HŪṂ ĀḤ OṂ, smear it on the heart, throat, and head. Then, "gradually offer the flowers and so forth" means that one should make offerings to them: flowers on the crown, incense at the throat, and perfume at the heart.
Although the food offering is not explicitly mentioned, it should be understood as being present in front. Regarding the phrase "having performed the recitation by means of the entire body" and "having performed the individual approach," these refer to reciting only the mantra of Amṛtakuṇḍalī over those substances. The phrase "it should be given" means that it should be given with these words:
"From this day forward,
Untainted by the faults of saṃsāra,
Possessing all offerings,
May you abide in happiness at all times."
Having spoken thus, one should make the exhortation. Likewise, one should provide a tooth-stick (dantakāṣṭha) made of aśvattha, udumbara, or similar wood, twelve finger-widths in length, with a flower tied to its tip, free of holes bored by insects, and anointed with fragrant scents.
Then, in order to observe the omens, one should rise at dawn, face the east, and without speaking, chew the stick and cast it straight forward. If one asks where it should be cast: "Having smeared an area on the ground the size of a cow's hide" means one should smear a square or triangular area to that thickness. "Observe the siddhis of pacification and so forth" means that by the sequence of the directions—north and so on—the activities of pacification, enrichment, wrathful rites, and magnetizing will be accomplished. Likewise, if it points upward, one will become a vidyādhara; if it points downward, the siddhis of the lower realms will be accomplished.
Regarding the phrase "having washed the mouth, three gulps of water": in order to purify the faults of speech, one should give a small amount of water in the hollow of the hand and drink it all. The phrase "one should go outside" is because at that time, the vessel is unsuitable for even a slight impurity.
Likewise, in order to ensure that auspicious dreams are not deceptive, one should provide kuśa grass for the bedding and the pillow. Then, to protect against obstructing spirits, one should tie a triple-strand cord with three knots, consecrated by reciting the mantra of Amṛtakuṇḍalī, and bind it around the upper arm. At this point, one should take up all the vows. First, the student makes the request, beginning with the words "the empowerment of non-retrogression" and so forth. The "empowerment of non-retrogression" is the empowerment of the Vajra Master. "Having bestowed [it] upon the maṇḍala" means abiding within the maṇḍala of a single color. "Secretly to me" means "please grant [it]." What is it? The suchness of the maṇḍala consists of the square shape and so forth. The suchness of the deity consists of the purity of form and so forth. The activity of the master is to uphold the tantras and mantras and to lead practitioners into the tantras. The "samaya of all Buddhas" refers to both the general and the specific, serving as the conditions for attaining ethical discipline and the rest. The "supreme secret vow" refers to those who perform the actions of body and speech. Thus, the request is: "Since I have become a great Vajra Master, please grant your command so that I may act for the benefit of sentient beings." "The student who desires" refers to those who wish to become masters. Regarding the phrase "having taken the vows," this refers to the vows of the knowledge empowerment. First, at the time of the master's instruction, the oral transmission is as follows: "In the Buddha, the Dharma, and the Saṅgha—take refuge in the Three Jewels."
This is the teaching on the vows of the pure Buddha family:
One should uphold the vajra, the bell, and the mudrā with a great mind.
That which is the bodhicitta is the vajra;
One should recollect the bell as insight.
One should also uphold the master,
For the guru is equal to all the buddhas.
This is taught to be the samaya vow
Of the pure Vajra family.
In the great and supreme Jewel family,
Three times each day and night,
One should constantly bestow the four kinds of gifts:
Material wealth, fearlessness, the Dharma, and loving-kindness.
One should firmly uphold the sublime Dharma
Of the three vehicles: outer, inner, and secret.
This is taught to be the samaya vow
Of the pure Lotus family.
In the great and supreme Action family,
One should correctly uphold
All the vows in their entirety.
One must not kill living beings,
Nor take what is not given.
One must not engage in sexual misconduct,
Nor speak falsehoods,
For these are the roots of all faults.
One should abstain from drinking alcohol.
Except for the sake of training sentient beings,
One should abandon all improper actions.
One should rely upon the holy ones
And serve the yogis.
The three types of physical actions,
The four types of verbal actions,
And the three types of mental actions—
One should guard these as much as possible.
One should not turn away from the welfare of sentient beings,
Nor desire the Lesser Vehicle.
One should not abandon saṃsāra,
Nor be attached to nirvāṇa.
One should not show contempt
For gods, asuras, or guhyakas.
"Symbolic seals, mounts, weapons, and so forth—
One must not step over such signs.
The samayas thus spoken
You, the wise one, must protect."
Thus one should say. Then, the disciple should take up the vows spoken by the guru:
"Just as the Protectors dwelling in the three vehicles
Hold the three types of ethical discipline:
The discipline of gathering virtuous dharmas,
And the discipline of acting for the benefit of sentient beings—
I shall firmly and individually uphold them.
The unsurpassed Three Jewels,
The vows born of the Buddha-yoga—
These I shall uphold as supreme.
The mudrās of the vajra and bell
I shall uphold in their true nature.
In the great and supreme Vajra family,
I shall also uphold the masters.
In the great and supreme Ratna family,
Regarding the delightful samayas,
Six times every day,
I shall constantly perform the four types of giving.
In the supreme and holy Padma family,
Which arises from great awakening,
I shall individually uphold the samayas
Of the three vehicles: outer, inner, and secret.
In the great and supreme Karma family,
Possessing all the vows,
I shall uphold them in their true nature,
And perform the activities of offering to the best of my ability.
The unsurpassed, holy bodhicitta,
I shall generate within myself.
For the sake of all sentient beings without exception,
I shall uphold every vow.
Those not liberated, I shall liberate;
Those not freed, I shall free;
Those not relieved, I shall relieve;
I shall establish them in nirvāṇa.
Of body, speech, and mind..."
One should completely abandon the ten non-virtues, as well as alcohol, which is the basis of heedlessness. Likewise, from this time forth until I reach the heart of enlightenment, I shall thoroughly refrain from showing contempt for the gods, the asuras, and the secret [teachings], and from treading upon ritual symbols and the like. This should be recited three times.
To inspire the student who has thus taken the vows, one should explain the Dharma of happiness, reciting from the words "Omniscient One" up to "the Tathāgatas will come." Regarding the phrase "having shown the meaning," this means that after showing the meaning of the Dharma with such words, one should protect [the student] using only the mantra of Amṛtakuṇḍalī. Then, having had the students lie down on beds of kuśa grass, one should say, "Tell me in the morning whatever dreams you have seen," and have them sleep. Regarding the phrase "protection," the protection of the practitioner is also performed by Amṛtakuṇḍalī. Likewise, regarding "giving," this refers to the tooth-stick and so forth. By the word "and so forth," it is meant that one should recite the mantra that performs all activities, such as the sprinkling of purification water. Why is this? Because the activities of the five families and the three maṇḍalas of the bodies and so forth are performed by Amṛtakuṇḍalī, for the sake of the purity of meditative absorption. Auspicious dreams seen are: going to the tree of enlightenment oneself, teaching the Dharma oneself, seeing a pleasure grove, being surrounded by bodhisattvas, and attaining sovereignty.
The gathering of yogins, the reading of the sublime Dharma and so forth, connections with the [five] families, seeing the buddha-fields, being delivered from the ocean, climbing a high mountain, triumphing over Śakra, and seeing the rituals of consecration and so forth. As for the inauspicious, these are monkeys, buffaloes, cats, fighting, the falling of weapons, one's own death, and anointing the body with oil and so forth. Regarding the statement, "Inauspicious downfalls are to be destroyed by mantra," this means that the master recites [the mantra], or alternatively, that those [students] recite it. For the protection of the disciples, Amṛtakuṇḍalī alone is supreme.
"One should meditate on the application of the maṇḍala" means having an exceptional devotion to the meditations mentioned above. "Having made offerings" should be understood to include everything up to the praise and the tasting of the nectar (amṛta). "Arranging in space" means that after the wisdom maṇḍala has been emanated, it is placed in the direction of space; being close to oneself, one protects it through the application of union and leaves it there. Having dissolved the samaya wheel into one's own heart, one should rest in meditative equipoise. Then, having arisen, one should perform all the activities such as cleaning the face and using the tooth-stick; so it is said.
Now, the ritual for laying the lines is taught, beginning with "The permanent" and so forth. "Resembling the forms of the permanent and so forth" refers to the threads that invoke the natural maṇḍala, which correspond to the colors of the five Tathāgatas, as well as the threads for drawing the colored-powder maṇḍala; these are to be prepared in various distinct colors.
"From those, their respective seed-syllables arise," meaning one should visualize the arising of seed-syllables such as HŪṂ. Regarding "the twenty-five divisions," one should cultivate the conviction that each individual thread possesses the five wisdoms, thus making twenty-five distinct types. Having meditated on oneself as Mañjuvajra, "the letter JA, the moon and sun eyes," means one should visualize the right and left eyes as the sun and moon from a yellow JA. "Drawing them in with the hook of the intermediate eye" means that the eyes are marked with JA; with the eyelashes fluttering, one looks toward the Tathāgatas in the sky and recites: OṂ DĪPTA DṚṢṬI AṄKUŚA JAḤ. By means of the hook of light rays radiating from the JA, one draws in the wisdom threads residing in the hearts of Vairocana and the others. Then, by making the supplication: OṂ ĀḤ HE BHAGAVĀN PRAMATHA ŚĀŚVATO SŪTRA PACAKRA SUDŪPAYA HŪṂ, they are drawn in. "Together with the thread-maker and the thread" means that while the disciple, who has previously become of that same essence, holds one end, "they dissolve into their respective colors within," so it is said. The slight lack of connection [in the sequence] is for the sake of the meter. "As many as there are, the mantras of Akṣobhya, through their mutual connection," means that after the word PRAYACCHA, one should make the supplication by reciting RATNASAMBHAVA, AMITĀBHA, AMOGHASIDDHI, and AKṢOBHYA, and then "insert" them. "Thus, all those who abide individually, are woven into the abiding of mindfulness and so forth," means that one should twist them together while reciting: OṂ ANYONYĀNUGATA SARVADHARMĀḤ SPARA SPARA ANUPRAVIṢṬA SARVADHARMĀḤ HŪṂ.
It is also explained that the color for all activities is the same. Then, having smeared those [threads] in vessels of gold or the like with fragrant substances and the five types of nectar, they should be protected with the mantra of Amṛtakuṇḍalin. Regarding the phrase "the yogi, having inserted the three syllables," this means that the yogi should visualize the three syllables contained within the center of the marking cord, hold the cord, and strike [the ground]. Regarding the phrase "having also done so with the three ja syllables," this means that after those are recited, the wisdom consort should also recite them. If she is not present, the cord should be entrusted to a disciple who has meditated on Samantabhadra or Vairocana, and that disciple should also recite "ja ja ja." Regarding the phrase "the wise one should strike the sky-line," this means that since the time has come for the Tathāgatas to act for the benefit of sentient beings, one should invoke them to come to this place with the sound of the marking cord, reciting "Oṃ vajrasūtra mātikrama hūṃ," and strike the entirety of space. Regarding the phrase "likewise, strike below," this means that just as it was struck in space, it should be struck in the earth as well. Regarding the phrase "yakṣa" and so forth, this teaches the striking of the outer lines drawn by circling to the right and so on in space and on the ground. Regarding "yakṣa," the guru, facing the yakṣa direction from the southeast, should strike the eastern line. Likewise, the guru, having circled to the right and stationed at the wind direction (northwest), facing the direction of the hungry ghosts (south), should strike the western line. The guru remaining in that very place...
Looking toward the direction of Śakra, one should strike the line toward the north; then, having circled around and stationed oneself in the southeast, looking toward the direction of the Lord of Nāgas, one should strike the line toward the south. In this way, the outer lines of the four directions will be struck. Likewise, stationed in the southeast and looking toward the northwest, one should strike the first corner line. Stationed in the southwest and looking toward the northeast, one should strike the second corner line. The phrase "east and so forth" indicates the lines that demarcate the directions. Furthermore, the guru, facing east and north, should strike all the directional lines without exception; the instruction to "strike the eight squares" refers to the central square, which belongs to the principal deity. That is merely an illustration, for it says: "All [parts], such as the doors, should be struck."
If one asks what should be done after the lines have been struck in that manner: "Then the cord should be doubled" means it should be folded in two. "Firmly held in the center of the maṇḍala" means that after reciting "Oṃ vajra kīli kīlaya vaṃ" seven times over a kīla made of sandalwood or similar material, it is driven into the center and the cord is held. "Then the exterior" refers to the inner maṇḍala and the outer maṇḍala. "The two vajra-fences should also be drawn" means the first is the inner vajra-fence, and the second is the outer fence of the lotus and so forth. "From the northeast corner" refers to the circumambulation.
Furthermore, regarding the instruction to "begin from the northeast and face oneself," this means that if one were to face elsewhere, it would become erroneous; therefore, one should circle [the maṇḍala] clockwise along with the sky-lines. Then: "The wise should strike the lines in the essence of all directions being equal." As for the phrase "bad signs" and so forth, this was spoken for beginners who are unstable; for those who are stable, such things do not occur.
Now, as for the form and shape of the outer maṇḍala, it is said: "Square," and so forth. "Four lines" refers to the lines of the five colors in the four directions. To show the dimensions and the method of dividing the inner maṇḍala, it is said: "Within that," and so forth. Therefore, the maṇḍala is square, consisting of at least five colors. One should circle the center at half of that. As for its shape, it is circular and possesses pillars such as wheels; since this is the maṇḍala of the Mind, it is said: "Surrounded by a beautiful vajra garland."
Then, in order to show the dimensions of the doors and so forth, it says: "Then," and so forth. Then, having looked with the wrathful gaze of the sun and moon arising from the syllable Hī at the two eyes, one should clear away obstacles with their light rays and open the doors. This should be applied appropriately even to those [doors] previously opened. Regarding "the doors of all eight maṇḍalas," this means that the center of the door should be made at one-eighth of the outer maṇḍala, which is divided into eight parts. "The courtyard is the measure of the door."
This refers to the space between the inner maṇḍala and the frieze of the desire goddesses, which is equal to the center of the gate. The "deity frieze" refers to that of the desire goddesses. The "entire cornice" refers to the frieze of the offering goddesses, which is half the size of the gate. Likewise, the "gate jamb"—the exterior of the cornice and the "wing"—the interior of the pillar, is half the gate. One should understand that the friezes of the lattice and half-lattice and so forth are also of that same measure on the exterior of the cornice. Half of that is the area for the five colors, and it should be made equal to the pillars of the central wheel and so forth.
"The toraṇa above the gate is threefold" means that the measure of the center of the gate is tripled above, and the toraṇa together with its ornaments should be drawn in the four directions. Furthermore, it is adorned with forms such as staircases, and decorated with bells, crowns, and so forth; it is marked by the wheel of dharma and two deer, and adorned with twenty-one banners and so on. It should be made as beautiful as possible, in accordance with the shape of the maṇḍala.
To refute the notion that the Bodhisattva Mañjughoṣa belongs to another family, it is said: "The Buddha," and so forth. Since Mañjuśrī is the very dharmakāya of the wisdom of all Buddhas, he is the speaker here; thus, Mañjughoṣa is asserted to belong to the Vajra family. Therefore, because the dharmakāya is utterly pure, it is called the "maṇḍala."
The specific measurements, such as sixteen cubits and so forth, taught in the tantras are taught as objects of focus for those who have definitively perceived the non-dual union. Thus, it says "sentient beings" and so forth. Furthermore, it says that the measurements and so forth are taught according to the specific inclinations of sentient beings. Since accomplishments arise from the meditative equipoise of method and insight regarding all objects, how could there be any fixed certainty regarding [caste] and so forth? Therefore, it says that the measurements should be made starting from one cubit up to a thousand cubits. The ritual for the pigments is taught as "in that manner" and so forth. Regarding "with blazing eyes," this means with the sun and moon eyes from the yellow ja. Regarding "the pigments," these are the five precious gems, or the finely ground powder of minerals, or the finely ground powder of rice and so forth, having visualized the twenty-five divisions. Regarding "the previous sequence," just as with the marking cord, one looks with one's own eyes, recites oṃ dīpta-dṛṣṭi aṅkuśa jaḥ, and having invited the Tathāgatas with their light rays, one should apply the lines to their respective white colors. Having visualized in that way, one recites: "By the truth through which the Buddhas are devoted to the welfare of sentient beings, by the blessing of that truth, may the pigments blaze!" Having said this, one looks at the pigments, makes them clear, and recites this mantra: oṃ vajra-citrāya samaya hūṃ. Reciting this again and again, one places [the pigments] in a vessel of gold, silver, or the like, mixed slightly with fragrant incense.
Saying "Oṃ vajravegākrama ya," one should lift the thread into the sky with the Vajra-Force and enter the interior of the maṇḍala, thinking, "May these [deities] be pleased through my devotion." What are they? They are those beginning with the verse: "This purity of the dharmadhātu..." and so forth.
Regarding that, first the method for applying the five colors is shown. The guru, with the left fist, should rest against the northeast corner and draw the colors on the outside: white, then red, then green, and finally black on the innermost side. Drawing in a clockwise direction without interruption, to the size of a door-lintel, one should cover it with a vessel containing flowers and then draw as is convenient. If the clockwise direction is inconvenient, it is said: "The colors should be struck with a kīla." This means that at times when the direction is unfavorable and so forth, one should strike with the kīla of Amṛtakuṇḍalī and then draw.
To show the colors of the Vajra Peak, the verse beginning with "The white Vajra Peak..." distinguishes the colors of the directions: "The eastern direction is very white," and so forth. "Always possessing method and insight" means that the practitioners facing [the maṇḍala] should apply the colors while remaining in profound meditative equipoise, without relinquishing the divine pride of their own deity’s method and insight.
Following that, if snakes or the like should appear beneath the maṇḍala, in order to show how to avert them, it is said: "Vajrāmṛtakuṇḍalī is the maṇḍala of the Mind, therefore he is the very [remedy]." One should also understand that for the Body and so forth, Yamāntaka and the others are likewise to be applied.
"All those who are hostile" refers to scattering [the ritual substances] at wind, rain, snakes, and so forth. "The Great Seal is said to be the fang" means that because it subdues the malevolent, it is the fang, which performs all actions. Having visualized that, one should recite this king of mantras for the hostile enemy: Namaḥ samanta kāya vāk citta vajrāṇām, and so forth. The ritual for arranging the seals is taught: "Having thus drawn the maṇḍala," and so forth. The explanation of the hand symbols together with their purities is easy to understand. Then, having gone outside, one should make it very clear by applying colors in all their aspects. In order to remain unstained by faults, one should dismiss the pigments and the Tathāgatas and so forth with the mantra ending in muḥ at the end of the three syllables. Then, one should prepare the activities of anointing the outer perimeter of the maṇḍala, sprinkling it with fragrant water, arranging the vases, and offering fragrant garments, flowers, banners, and so forth, as well as food offerings and lamps.
Likewise, here the practitioner who desires to achieve the accomplishments should perform the previous rituals such as purifying the ground. One should then consecrate the lines and consecrate the colors. Having placed a twelve-year-old boy or girl inside the house, they should lay the lines and apply the colors, and then arrange the hand symbols and so forth. Then, having requested the deities of the descent to depart, one should send those two to their own abodes and perform the practice exactly as it is.
Having thus drawn the maṇḍala, the ritual for visualizing the deities as residing there and for the consecration is taught, beginning with the words: "The body of insight," and so forth. "The application of the body of insight is as before" means that, together with the mudrā of perfect consecration, one sits upon a seat of a multicolored lotus covered with cloth. One should first perform the application up to the culmination of passion; then, "having visualized, it dissolves into the innermost interior" means that the Tathāgatas enter the mouth, and the melted moon is visualized within the lotus via the vajra path. From that, the deity's body is visualized from the seed-syllable, and by means of the mantras such as vajradhṛk and so forth, they are emanated in sequence and should be placed in their respective positions as they are. The instruction is that the practitioner, having received the command of the deity, should perform the emanation. "One's own mind is the maṇḍala pervading space" means that because it is merged with one's own mind, that mind is the wisdom maṇḍala. Summoning that by the sound of the union of the vajra and lotus, one should cause it to abide in front, meaning one should face the eastern gate. Then, by emanating Yamāntaka and the others, the obstructors who have arrived together with them should be expelled. "Having performed the protection" means performing the ja and so forth as before. Then, "with the offering" means that after performing the activities such as the sprinkling of purification, one performs the summoning, entering, binding, and subjugating by means of Yamāntaka and the others; the consecration by the mantra oṃ dharmadhātu is the sevā (approach).
Likewise, the blessing of the eyes and so forth is the "near-attainment" (upāsādhana). The blessing of the body and so forth is the "attainment" (sādhana). Having actualized the exhortation by means of light rays, the conferral of empowerment by the lords of one's respective families is the "great attainment" (mahāsādhana).
The application for pleasing them is taught as follows: "Offering" means having performed the offering; from the light rays of the seed syllables residing in the places of the mudrās, the space is filled with the forms of goddesses, and by means of their absorption and so forth, they are made joyful. This is the "mantra-blessing," which is the secret offering. "Praise" means that with the vajra and bell, one should please Akṣobhyavajra and the others. "Thoroughly satisfying" refers to the nectar purified by the ritual of the gola and so forth. By the word "thoroughly," flowers are offered to the eyes, fragrance and incense to the nose, unguent to the body, lamps to the heart, food offerings to the mouth, and the bell and so forth to the ears. This is the sequence of offering the water for the feet, the water for rinsing the mouth, prostrations, and so forth. "Reciting" means uttering the respective mantras. "Made joyful" means that one should meditate on everything up to the word "joyful." "Causing to rest" should be understood according to the oral instructions.
Then, having performed the protection and gone outside, the offering of the bali cake to the guardians of the directions is taught: "As before, also in a lotus vessel..."
Regarding the phrase "transformed into the nectar of wisdom": within a vast vessel, one arranges sinless meat, dough, and so forth. As taught during the second stage of meditative concentration, one visualizes the food—purified through the sequence of the winds and so on—as being of the nature of the nectar of wisdom.
Regarding the line "the guardians of the directions, each abiding in their own yoga": one generates them in the forms of Locanā and the others as renowned in other texts. Then, light rays emanating from the heart of the wrathful Lord summon the natural guardians of the directions; having absorbed them, one makes offerings. Regarding the phrase "having offered": one should imagine that the light rays of the vajras residing on their tongues draw up the aforementioned nectar, thereby satisfying them.
Having made that request, they are asked to depart, and one enters the maṇḍala. Then, in order to purify all defects of the substances, requisites, and so forth, one assumes the form of Trailokyavijaya. As for "ornaments and garments": one should be endowed with the upper and lower robes, the binding of the skull-ornament, armlets, and so on. Then, holding a vajra and bell, one enters and circumambulates the maṇḍala to the right. Having prostrated and scattered flowers, one imagines the Principal Deity binding them upon one's own head, whereby one becomes purified.
Then, in order to satisfy the deities of the maṇḍala through fire offerings, one performs the fire offering, offerings, and so forth. "Exceeding four finger-widths" means that it rises that much above the ground.
Regarding its "measure," it should be understood by implication that it is a fully blossomed lotus of about four finger-widths, surrounded by sixteen petals whose nature is the sixteen emptinesses. "A rim of one cubit" is easy to understand. "Half a cubit" refers to the depth. "Like a wheel, it performs all activities" means that through the distinctions of intention, it also performs activities such as enrichment and so forth. "Surrounded on the outside by a vajra garland" should be understood as being outside the hand-symbol in the center of the hearth. "Having recited the all-performing [mantra], one performs the protection" refers to oneself, the ritual implements, and so forth. "The water for the offering is on the left" means that three conch bowls and so forth are placed on the left, and one should perform the ritual rinsing and so on. "Place the others elsewhere" means that flowers and so forth are placed on the right; having performed the sprinkling of purification with the water from the first conch bowl on the left in order to purify the placed implements, one proceeds. "The kuśa grass is spread in a clockwise manner" refers to oneself, the implements, and so forth. One should take blue kuśa grass that is neither too long nor too short and has not been eaten by insects, and after reciting "Vajrasattva A," spread it so that the tips cover the roots, starting from the direction of the yakṣas toward the direction of Śakra. "The first generation" refers to the first deity of the fire offering, the Fire God (Agni). His essence is the syllable RAṂ. "Having summoned the first dharma, the wisdom fire" means having summoned him with the hook of light rays from the seed-syllable. The summoning mantra is: OṂ, the Fire God is the great blazing one, who accomplishes all desired aims.
"Consider the welfare of sentient beings with compassion; please come near to this place. Oṃ, come hither, come hither, Great Element! Gods, ṛṣis, and brahmins, if you are to be burned, please burn [this offering]. Come quickly to this place!" Having said this, visualize that they have arrived at the rim of the hearth.
Regarding the phrase "having performed the cleansing sprinkling and so forth": with a bundle of kuśa grass, sprinkle the water from the first conch bowl while reciting: "Oṃ agnaye āditya āditya āviśa āviśa mahāśriye havya-kavya-vāhanāya arghaṃ pratīccha svāhā." Having said this, perform the cleansing sprinkling.
Then, with the thumb and forefinger of the two hands, hold the flowers and water from the middle conch bowl in the manner of an offering of flowers and recite: "Oṃ agnaye āditya āditya āviśa āviśa mahāśriye havya-kavya-vāhanāya pravara-satkāra pratīccha svāhā." Having said this, offer the "near-touch" (ācamana).
Then, with the nectar, incense, and so forth from the third conch bowl, together with the sound of a bell, offer it into the mouth and recite: "Oṃ agnaye āditya āditya āviśa āviśa mahāśriye havya-kavya-vāhanāya puṣpaṃ pratīccha svāhā." Having said this, present the water for the face (argha).
Then, taking the flowers from the middle conch bowl with a graceful, poised gesture, recite: "Oṃ agnaye āditya āditya āviśa āviśa mahāśriye havya-kavya-vāhanāya svāhā." Having said this, offer them at the two feet.
Regarding the phrase "visualize that they dissolve into it": having caused them to dissolve completely, having bound them, and having brought them under control, recite this mantra.
"Oṃ agnaye āditya āditya āviṣa āviṣa mahāśriye havyakavyavāhanāya svāhā." Thus one should recite. "Above that, a jewel-vajra" means that above the neck and below the jewel-tip, there is a vajra. "And a vajra" means that in the center, a one-finger-width vajra should be drawn; for others, a half-finger-width vajra should be drawn. "The pouring-spoon and the filling-spoon blaze at the mouth; having visualized the heart of the yidam deity," means that at the opening where the substances flow, one should visualize a raṃ syllable within a vajra-vase and then offer the ghee and so forth. "Having placed a raṃ in his mouth" means that one should visualize a raṃ in the mouth of that fire god and, imagining that he draws it in, offer it. "The auspicious fuel and the substances to be burned," and so forth, refers to the sequence of offering substances. Furthermore, substances that are melted, such as ghee, are offered into the mouth. Fuel wood, flour, and incense are offered into the circle of light. Curd, rice, and other foods, as well as sesame and sprinkled water, are offered into the hands. Fragrance is offered at the heart. The drinking water and the lamp are offered in front. Flowers are offered upon the crown of the head. Therefore, it says, "according to the sequence of the ritual." The signs of blazing from such burning are not explained here, as they can be recalled through memory. "In that very wisdom-blazing fire" means within the interior of that which has taken the form of the fire hearth. "Arising from the sun and moon, together with the lord" means that after reciting the mantra of the three tattvas, [the deity] emerges and is arranged exactly as it is.
Then, having invited the maṇḍala with light rays, one should visualize it in front. The mantra is:
Oṃ, come, come, Blessed One!
For the sake of those individuals possessing faith,
Please consider accepting the water for the feet and so forth;
Please come quickly to this place.
Thus one should recite. With jaḥ hūṃ baṃ hoḥ khaṃ raṃ, one should perform the sprinkling of purification. With oṃ nīrati haṃ khaṃ, one performs the ritual touching.
Oṃ vajra puṣpe hūṃ svāhā: with this, one offers flowers to the left foot.
Oṃ vajra dhūpe hūṃ svāhā: incense.
Oṃ vajra gandhe hūṃ svāhā: scented water.
Oṃ vajra dīpaṃ hūṃ svāhā: the lamp.
Oṃ vajra naivedye hūṃ svāhā: the divine food.
Then, having performed the entry, binding, and subjugation, one recites: oṃ vajra anala mahābhūta jvalaya sarva duṣṭān hūṃ phaṭ svāhā dṛśya hoḥ jaḥ hūṃ baṃ hoḥ samaya stvaṃ. Having blessed the near-attainment and so forth, one first performs the outer offerings and so on, and after performing the outer and secret praises, one offers the fuel wood and so forth with their respective mantras according to the aforementioned sequence.
Furthermore, regarding the "extensive" and so forth: for the extensive, it is with the ending of oṃ; for the pacifying, it is with the ending of svāhā; for the summoning, it is with the ending of jaḥ; and for the hostile, expelling, and wrathful activities, it is with the sounds of hūṃ phaṭ. Therefore, it is said: "The mantra is taught to be the infinite incitement." One should satisfy [the deities] perfectly as before.
This refers to the second meditative absorption, which states that one should sequentially prepare the nectar purified by the winds and so forth. "Sun, moon, and wheel" refers to the transformation arising from that. "The tongue of the sublime one" means that after meditating on the vajra generated from hūṃ and so forth, one draws [the nectar] in by its light. Having thus satisfied [the deities], one should request their forbearance, perform the ritual actions such as the sprinkling of water, and offer worship and praise; then, one should request them to depart with this mantra:
Oṃ, you have accomplished all the welfare of sentient beings. Having returned to your own realm, please come to this place once again. Muḥ.
"Yogis" refers to those endowed with the yoga of their own deity, who generate the fire god as before and then insert the others; they should then burn the remaining offering substances according to the previous sequence. Likewise, after making the request, one should request them to depart according to the previous sequence. This is the abbreviated ritual for the fire offering (homa).
Thus, the ritual for offering to the maṇḍala is taught: "Having offered to the maṇḍala," and so forth. "In the sequence of the disciples' entry" means that after first entering oneself through the stages from generating the mind of awakening (bodhicitta) up to the casting of the flower, and having performed the empowerments up to that point, one should act in accordance with the four stages of approach and accomplishment. "Having received the command of the Lord of the Family" means that one should imagine the deities granting permission from the water empowerment up to the command empowerment.
Then, it should be understood that practitioners enter the stages of the path to the accomplishments (siddhi). The master, for the purpose of admitting the disciples, should proclaim the suchness (tattva) and the truth of the maṇḍala that appears like a reflection, which arises from great passion. With the words "Arising from space," and so forth, the suchness of Mañjuvajra is shown. With "The great supreme," and so forth, the suchness of Vairocana is shown. With "Faultless, eternal," and so forth, the suchness of Amitābha is shown. In that context, "faultless" refers to the profound; "eternal" refers to the luminous. With "Permanently pure," and so forth, the suchness of Ratnasambhava is shown. With "Great accomplishment," and so forth, the suchness of Akṣobhya is shown. With "All sentient beings," and so forth, the suchness of the accomplishment of suchness is shown. In that regard, "pervading the mind" is the Great Seal (mahāmudrā); "abiding in the heart" is by means of the Pledge Seal (samayamudrā); "father of all" is the Action Seal (karmamudrā); and "the object of desire" is the Dharma Seal (dharmamudrā). With "By which truth," and so forth, one makes supplication to them. With "The reflection," and so forth, the suchness of the deities, the celestial palace, and so on, is shown. The phenomena such as the reflection and equality are the applications of mindfulness (smṛtyupasthāna) and so forth. "Knowing that suchness" refers to those phenomena. "Attaining that suchness" means knowing the characteristics of the celestial palace and so forth.
Such a maṇḍala is as clear as a form; it should be viewed as being without sin. This refers to the disciple who has been purified through the sequence of vows and so forth. Now, the ritual for admitting the disciple is taught, beginning with the words "common" and so on. "Common vows" refers to the vows that bring about the attainment of the knowledge empowerment (vidyā-abhiṣeka), because they are common to the Bodhisattva and Yoga Tantras and so forth. The meaning is that one has previously endowed oneself with those. "As before" means as in the context of the approach (sevā) stage. "The body and so forth are luminous" means one should visualize the essence of Vairocana as possessing the four branches of approach and accomplishment.
Then, having separated the great maṇḍala from the [disciple] with a curtain in between, one sprinkles them with water from the cleansing vase and covers their face with a red lower garment. This is said to be covered so that one may become attached to the wisdom of the deity. Then the guru should ask three times, "In what do you take delight?" The disciple should reply three times, "I delight in the Fortunate Aeon (Bhadrakalpa)." With a garland of flowers in their hand, they should make a perfect offering to the deities of the maṇḍala through the gate, without abandoning the yoga of the Tathāgata deity. "Offering what has been entered" means offering it to the guru:
"Kingdom, house, elephants, and horses,
Gold, pearls, and coral,
Jewels and especially precious substances,
Sons, wife, and oneself,
Daughters who are most charming,
Together with male and female servants—
All these, from this day forward, I offer."
Thus, one should offer the various types of gifts. Regarding the phrase, "Placing the vajra at the heart," it means generating [the deity] with the syllable HŪṂ. Then, from "OṂ SARVA YOGA" up to "SURATE SAMAYASTVAṂ," one generates the bodhicitta. With "TIṢṬHA VAJRA YATHĀ SUKHAṂ," one exhorts the wheel and recites this: "This [is the commitment] of all the Tathāgatas for you," and so on, up to "it is not appropriate to lack faith."
Then, having summoned [the disciple] behind the curtain with the respective mantras of Yamāntaka and the others, or alternatively, having caused them to enter by reciting the five syllables—namely, "A KHAṂ VĪRA HŪṂ"—and having performed the entry and so forth, one should have them take the vows as before. Then, it is also recited below: "You are in the family of all the Tathāgatas," and so on, up to "it is not appropriate for you to transgress my words."
Then, in order to proclaim the samaya, one places a vajra at their heart and recites: "OṂ, today Vajrasattva himself..." and so on, up to "...immediately after that, it shall split and depart." Regarding the phrase, "The three syllables abide in the blazing lotus," it means one should have them drink the nectar purified by the three syllables abiding within the lotus-bowl (padma-bhāṇḍa), and recite this: "This is your hell-water," and so on, up to "OṂ VAJRA VA."
Then, from the firm commitment, it is "firm" because the vajra and nectar do not remain subject to change.
"From this day forward, you..." and so on, up to "...do not fall into hell," should be said. Then, after the preceptor has spoken thus, the student should likewise accept the command. "By all the Tathāgatas..." and so on, up to "...may [the wisdom-beings] descend," should be requested. Then, at the student's heart, one should visualize a yellow maṇḍala of the great earth arising from laṃ, marked with a crossed vajra and a hūṃ. At the throat, a circular water maṇḍala arising from vaṃ, marked with a vase and an ā. Likewise, at the crown of the head, a wind maṇḍala arising from yaṃ, shaped like a bow and marked with a blue victory banner, upon which one should visualize a ha. Below the student's feet, one visualizes a blazing jhaiṃ. Regarding the phrase "the self-arisen triangular wind," one visualizes a triangular fire-form above the wind, and upon that, the jhaiṃ. Its light enters through the openings of the feet and illuminates everything up to the center of the marrow. Then, with the mantra āveśaya stvaṃ parya ra ra ra ra calaya hūṃ ha ā jhaiṃ and the sound of the vajra and bell, the descent should be effected. Immediately thereafter, visualizing Amitābha, one visualizes a red drop (bindu) upon the tongue marked with an a, and says, "Speak!" Then, saying tiṣṭha vajra, one should stabilize it. Then, the flower garland should be cast into the maṇḍala. Saying pratīccha vajra hoḥ, it should be bound upon the head, and this mantra should be recited: oṃ pratigṛhṇa svāmaṃ mahābala.
Regarding the phrase "near or far," this should be understood from the position of the grid squares: if it falls on the body or the head, it is supreme. If it falls on the face, it is the siddhi of mantra. If it falls in the center of the body, it is the eight ordinary [siddhis]. If it falls on the lower part, the activities are accomplished. If it is near, the siddhi is also near; if it is far, the siddhi is also far. If it falls in between, it is of the intermediate class. If it passes beyond the maṇḍala, faith is slight and the siddhi is inferior. If it falls on the heart, anything is accomplished. If it strikes the lines, it should also be discarded. If it falls equally or in front of oneself, discard it three times. If it does not enter there, it should be sent back again.
Regarding "Homage to the Eyes, the Radiant Ones," one should place an oṃ with blazing light rays on each of the two eyes. Having recited: oṃ vajrasattva samantadevya cakṣūṅghaṭana tāparya uddghāṭaya sarvākṣo vajracakṣu anuttaram, the face veil is removed and one asks, "What do you see with your eyes?" If one sees white, the supreme is attained. If one sees yellow, it is the enriching [activity]. If one sees red, it is the magnetizing [activity]. Black is the wrathful [activity]. Variegated is any [activity] whatsoever. Having visualized the eyes opened toward all aspects of the knowable, the maṇḍala should be shown. How so? It is said: "Starting from the Lord of the Wheel up to Amṛtakuṇḍalī," which means from Mañjughoṣa together with the Purifier of All. It is said that it is shown from the Purifier of All down to the Principal Deity; this is according to one's wish.
Now, the ritual for conferring empowerment upon the disciples is taught, beginning with "Upon the crown of the head," and so forth.
Regarding that, the water from the vases is combined into a single offering vessel. Through the four stages of approach and accomplishment of Akṣobhya, arising from the syllable HŪṂ and the vajra, the wisdom being is summoned, honored, and made to dissolve. Having established the water as the essence of the deity, it is poured upon the crown of the head while reciting this mantra:
"Arising from the samaya of the three secrets,
The stainless nectar of wisdom,
Through the utterly pure water of the deity,
The empowerment of Akṣobhya-vajra is bestowed."
By reciting "OṂ VAJRODAKĀBHISIÑCAYA MĀṂ," the mirror-like wisdom (ādarśa-jñāna) is fully expanded.
"Likewise, the crown empowerment is as before" means that for a cast statue or similar object, one should place a crown adorned with a silk ribbon. Having meditated on Ratnasambhava as before and transformed [the object] into that, one places it [on the head] and says:
"The great sovereignty of all Buddhas,
The supreme jewel crown,
Because it is the foremost of all jewels,
The empowerment of a perfect Buddha is bestowed."
By reciting "OṂ VAJRAVĪRATAKA VAJRAŚALI HOḤ," the Lord of the Family is placed in the center. "Having bestowed the yidam deity" means that the Lord of the Family should be established there. The wisdom of equality (samatā-jñāna) is fully expanded.
"Holding that vajra at the heart" means that from the syllable HRĪḤ and a lotus, Amitābha is established as before. That [deity] is then transformed into a vajra, which is placed in the right hand and the empowerment is bestowed:
"The vajra empowerment of the Buddhas,
I shall bestow upon you today.
To achieve complete accomplishment, you must hold it."
By reciting oṃ pratīveśa jñāna vajra abhiṣiñca, the wisdom of individual discernment (pratyavekṣaṇā-jñāna) is expanded. Regarding the phrase "in the manner of embracing with the vajra and bell": having established Amoghasiddhi, who arises from the syllable laṃ and a sword, in the same manner as before, one meditates on the bell produced from that and holds it in the manner of embracing the vajra. "The empowerment of the master" refers to the yoga of both the outer and the inner.
"By possessing method and insight, / For the sake of acting with equanimity for the benefit of beings / And for the sake of completing the activities of offering, / The empowerment of the Vajra Action is conferred."
By reciting oṃ vajrādhipati stvaṃ abhiṣiñcami, the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna) is thoroughly expanded. Regarding "the empowerment of the name is conferred upon the crown": Vairocana is invoked, and having bestowed stvaṃ upon his body, one places the hand upon the crown and calls out, "O [Name] Vajra!"
"By the empowerment of the Vajra Name, / Until the essence of enlightenment, / Being utterly indestructible and immovable, / The Vajra Empowerment is renowned."
By reciting oṃ vajrasattva tvaṃ abhiṣiñcatā, the wisdom of purity (viśuddha-jñāna) is thoroughly expanded. Now, the arising of the five wisdoms within those is taught, beginning with the words "Whichever..." and so forth. Whatever appears within the maṇḍala, the nature of it all is Mañjuśrī himself. Therefore: "By nature, all phenomena are pure." Because they are free from the meditation on a [conceptual] nature, all phenomena appear as the bodies of the deities. Since all of these are the gathering of wisdom:
It is said that the term "Glorious" (Śrī) is placed before the name of Mañjughoṣa to distinguish him as the principal deity of his own maṇḍala or to set him apart from others. Regarding the explanation of the pure empowerments, it begins with "The water empowerment is Akṣobhya," and so forth. "This wisdom-awareness becomes the vajra" means that because the name empowerment is of the nature of awareness, it is wisdom, which is utterly pure. Now, that which is commonly referred to as the "dharmadhātu" is its continuum, which consists of the four empowerments. Since these four empowerments are condensed here, they are specifically called the "awareness empowerments." Because these transform the ālayavijñāna and so forth into the mirror-like [wisdom] and thereby destroy ignorance, they are described in that way. Now, the causes of these are taught as the three, beginning with the "vow" (vrata), and so forth. "Vow" refers to the first and second of the three samayas. The prophecy and the encouragement will be shown below and should be understood as common to all. These are the five wisdom-awarenesses. Because one engages in these practices, they are called the "application of awareness." Therefore, without these samayas, one is not a fit vessel for the vajra master empowerment; thus, a vajra produced from the syllable HŪṂ is placed in the hand, and after saying, "This is of all the Buddhas," and so on, the vajra vow is bestowed from "Hi hi hūṃ" onwards, and then the suchness of the vajra is revealed.
The bestowal of suchness, from the words "the being without beginning or end" to "the lord of the vajra essence," is the vajra samaya. To realize suchness in that way, the bell is taught as a companion for the sake of the verbal teaching; thus, the words "suchness" and so forth are spoken. Having placed the bell, which has been completely transformed from the syllable A, into the hand, the vow is bestowed with the words "This is of all the Buddhas..." up to "...the Victorious One desires supreme enlightenment." Then, the suchness is expressed. Regarding the phrase "by means of the Dharma," it should be explained according to the text: "Existence is pure by nature" means it is pure of the perceived and so forth; if it were not so, it would be meaningless and so on. "Pure by nature" refers to its profundity. Because sentient beings—the bodhisattvas—meditate upon that, it is called "supreme existence," which brings about the attainment of the Tathāgatas. "The agent" refers to that very profundity. Knowing the nature to be such is the bell samaya.
Now, the recitation for attaining the Blessed One through the mudrā samaya is taught with the words "the great mudrā" and so forth. "Great mudrā" refers to the deity’s body and so on. "Having blessed" refers to the [body, speech, and mind] and so forth. "At the heart" refers to the seed syllables. "Approach and so forth" refers to the small, medium, and great stages of approach and so on. "Samaya" refers to the Vajra Holder.
Because they are both desires and forms and so forth, they are so designated. "Recite the mantra having placed it in the center" is to be understood through the sequence of the pith instructions. "One's own nature" refers to the nature of one's own deity, which is form and so forth. Having understood it in that way, one should perform the offering; this is the great secret offering, because it brings joy to the mind. What is the discordant factor? It is said: "Those who have vowed asceticism," which refers to the Śrāvakas and so forth. "If one relies on those, there is no accomplishment." What is not accomplished? "The invisible, the clairvoyant, and the ḍākinīs"—these are not accomplished by ordinary people. Likewise, it is said that the Mahāmudrā, which is the accomplishment of body, speech, and mind, is also not accomplished [by them]. Therefore, it was taught: "Then, awakened," and so forth. Regarding the explanation of the result: "The supreme syllable of the Dharma"—because it is unchanging, it is the syllable; it is the inseparability of the profound and the luminous. "Bliss and suffering are non-dual and selfless" means that each of the [objects] such as form and so forth is the nature of the three. Having understood that this is the wisdom of passion, such as Vajradhara and so forth, suchness is accomplished. Furthermore, "meditating on body, speech, and mind" means that if one meditates on the samaya of the mudrā, it is accomplished by mere conceptualization. The summary of the three samayas is taught: "Just as," and so forth. Now, the empowerment of the Vajra Master is taught: "The vow," and so forth. "By the student who has taken the vow" refers to the vow of non-retrogression.
Furthermore, the disciple should be requested to enter by means of the empowerment of non-retrogression and so forth. Then the guru proclaims the supreme vows:
"These fourteen are known as the defeats (pārājika); they must not be abandoned or discarded. Thus are the root downfalls taught:
Reviling the master himself;
Destroying an image of the Sugata;
Speaking of the faults of one's vajra brothers out of anger;
Completely abandoning great love;
Deprecating the bodhicitta;
Deprecating the three vehicles;
Revealing secrets to those who are not vessels;
Deprecating the aggregates of the Victorious One;
Doubting the pure Dharma;
Losing interest in the sublime Dharma;
Perceiving sufferings as the Dharma;
Deprecating the mind of faith;
Violating the samaya itself;
Deprecating the many forms of gain;
Thus, by these root downfalls,
The samaya of the mantra practitioners is impaired.
Three times by day and three times by night, six times in total,
One should recite them every day.
Regarding the branch samayas:
Delighting in relying on a consort who lacks the samaya;
Deprecating the maṇḍala of the assembly;
Teaching the secret Dharma [to the unqualified];
Teaching the sublime Dharma incorrectly to sentient beings who possess faith;
Pretending to be a Śrāvaka;
Staying inside [the maṇḍala] for seven days;
Not performing the ritual application;
Teaching secrets to those who are not vessels—
These become gross transgressions (sthūlātyaya).
The samaya of that mantra practitioner is exhausted.
When exhausted, accomplishment will not occur;
Sickness and suffering will greatly increase;
Looking downward, one will go to hell."
"The mantrin, having completely abandoned those, should understand himself to be undeluded." Thus he recites three times. The disciple who has thus taken the vows should offer a suitable fee, prostrate, and make a request for the sake of receiving the Vajra Master empowerment with this verse: "To the Buddha, the Vajra of Awakening..." and so on, up to "...grant me the Vajra of Space." Then, the guru bestows the empowerment. Regarding "the entrance door," this refers to the eastern door. "Place [the disciple] upon a throne of an eight-petaled lotus" means that in the center of a single-colored [maṇḍala], adorned with seed syllables and so forth, one should place the disciple upon an eight-petaled lotus situated there, and then place him upon a lion throne covered with cloth and the like, and make the request. Then, having caused the disciple to possess the yoga of the three samādhis through intense devotion and so forth, the Vajra Master empowerment is conferred by this method. "The maṇḍala of the perfect Buddhas of the ten directions and three times" refers to the assembly of Sugatas and goddesses, with the vase as the principal [deity]. "Holding various special offerings such as flowers, incense, lamps, perfumes, divine food, parasols, and victory banners" means that they are emanated from one's own heart; this refers to the light rays emanated from the seed syllable of the master and the wisdom being (jñānasattva) which then invoke them. "Provided with music, perfumes, and so forth" refers to the drums and other instruments.
Accompanied by music such as drums and bells, they recite the vajra verses. Regarding the phrase, "Having conferred the knowledge empowerment as before," one should imagine that they have performed it, and the master should confer it up until the end of the instructions on the water empowerment and so forth. These are the sets of verses to be recited for them: "The great vajra empowerment..." and so on, up to "...is bestowed by all the Buddhas," with which the empowerment is conferred. The "empowerment of non-retrogression" refers to the eighth bhūmi. Then, having visualized that the essence of primordial wisdom (jñāna) enters that disciple, [one recites]: oṃ supratiṣṭha vajra svāhā. Akṣobhya appears as a precious crown. Then, having properly worshipped with flowers on the crown, incense, lamps at the throat, and perfumes at the heart, as well as various ornaments and special offerings, and having offered praise with "Akṣobhyavajra..." and so forth, the disciple is made to hold a vajra and bell. While reciting verses of auspiciousness and the like, a parasol is held over the head, and the disciple is made to circumambulate three times to the right. Then, with palms joined at the door of the maṇḍala, they are made to prostrate along with the parasol. Then, having taken the parasol and seated [the disciple] upon the throne, the master should say these words: "From this day forward, my son, you shall become a master of the maṇḍala. You shall also uphold the mantras and the tantras. The Buddhas and Bodhisattvas..."
The gods will show you honor,
Out of compassion for sentient beings.
Therefore, you should apply yourself with diligence
And draw the maṇḍala according to the ritual.
You should also engage the practitioner in the tantra.
Thus, the activities of the master are taught.
Regarding that: "The five colors are the five perfect Buddhas" refers to Vairocana and the others. Why are they called "colors"? Because the wisdom appearing as color symbolizes the mind of sentient beings as the essence of the Buddha. Likewise, because all phenomena, such as the sense faculties, are pure in being free from their own individual characteristics, they are the deities; these are their vases. How so? By bestowing the nectar of wisdom upon sentient beings, they abide like gold. As a sign of being filled with the two accumulations, the vases are full. As a sign of moistening sentient beings with the water of the Vajra Mind, they are said to be "filled with water." Similarly, they are adorned with flowers representing the branches of enlightenment; lamps because they satisfy the minds of wandering beings; incense because they satisfy all by teaching the Dharma in Jambudvīpa; divine food because they satisfy with the Dharma of the scriptures and so forth; and the signs of the samaya of vows because of a sense of shame and dread of blame. They are also adorned with songs and dances that increase great bliss. Because they are liberated from all distortions and are the very abode of the Dharma King of the three realms, they are the celestial palace. "Because the maṇḍala is the gathering of the essence" means that the essence is the dharmadhātu, the inseparable clarity.
Its summary is that at the time of realizing it, all phenomena—both the animate and the inanimate—are realized as its very essence; therefore, it is the maṇḍala. Having thus taught the suchness of the maṇḍala, now, in order to teach the suchness of the deity, it says, "Faith, diligence," and so forth. In that context, "the wisdoms of the mirror and so forth" refers to the transformation of the basis of the ālayavijñāna and so on, wherein the habitual tendencies are exhausted and brought to their ultimate end; it is momentary. "Unborn wisdom" refers to their purity, which is uncontrived and unchanging in all respects. "The purification of delusions such as form" refers to the purification of [concepts such as] unity and multiplicity. "By the four aggregates" and so forth refers to the purification of independent imputations, such as the goddesses and so on. "Their own discordant factors" refers to the four obscurations. Because one turns away from those, there are the ten powers and so forth. "Individual self-cognition" refers to clarity. "The nature of phenomena" refers to profundity. These abide respectively as the nature of being divisible and indivisible. Likewise, "the delusions of awareness" refers to the reversal of the delusions of external objects and so forth, as taught above. As it is said: "Viewing this according to the perspective of others, all the results such as the perfections [are attained]." By that very fact, it is taught here that one should understand this in the manner of the maṇḍala wheel. Now, regarding the ninth suchness therein, the practice of the maṇḍala of the master and so forth is taught, beginning with the words "..." and so on.
The meaning of this is as follows: for the purpose of conferring empowerment upon disciples or for the sake of attaining siddhi for oneself, one should draw the maṇḍala exactly as it is. Having completed everything up to the arrangement of the mudrās, one should accomplish the maṇḍala through this ritual, surrounded by various ornaments such as canopies and the like, as taught in the Buddhasamayoga, along with incense such as agarwood, hundreds of thousands of lamps of white ghee, and various musical instruments like the lute. Then, regarding the phrase "with the face-mark" and so forth: the meaning is that one should perform the outer ablution, anoint oneself with musk and the like, and be beautifully adorned with various ornaments. Sitting upon a fine inner-cushioned seat, holding the vajra and bell, one should face the east. Then, dwelling together with a girl who possesses the "face-mark" and so forth, one should perform the initial union until the culmination of passion. Having generated the deity in the secret place through the three rituals and stabilized it, and having attained the vision of pure awareness, one should engage in union. This is also the sign of becoming a beginner or of having gained some mastery over wisdom. Then, having uttered the self-mantra, "I am the Vajra" (vajrātmako 'ham), one recites vajradhṛk and so forth, and the Vajra-selves arise. Regarding the phrase "having summoned the retinue in front": by the sound of the union of the vajra and lotus, Yamāntaka is exhorted and summoned; one should visualize him stationed at the eastern gate. Regarding the phrase "all obstructors are expelled":
"Having individually protected the emanated wrathful deities" refers to the net and so forth. Then, "having presented the fee" means that one should sprinkle water from a conch bowl with a bundle of kuśa grass and perform the cleansing sprinkling while reciting: oṃ amṛtavarṣa pratīccha hūṃ. This is also the mantra for the ritual rinsing. Likewise, having presented nectar-water in a vessel, one recites: oṃ apravārasatkāraṃ oṃ aṃ jaḥ. Reciting oṃ amṛtārghaṃ pratīccha hūṃ jaḥ varaya, one should take flowers with a graceful motion and offer them at the feet. "Having made offerings" refers to the outer and secret offerings. Having praised them, one should also thoroughly perform the tasting of the nectar. Regarding "the activity to be performed at the gate of the gatekeeper," one should be lifted up by the light rays of Prajñāntakṛt, circumambulate, and dissolve exactly as before. The subsequent symbolic terminology is self-evident. Then, having performed the offerings and so forth, one goes outside and presents the torma to the directional guardians as previously described. Then, in order to clear away the faults of excess or omission, one transforms into Vajra Hūṃkāra, enters within, and acts as before. Then, having performed the fire offering ritual as it was taught, one makes this supplication: "For the sake of all sentient beings, please grant the complete accomplishment of all siddhis." In that regard, for the purpose of fully completing the accumulations, one should place the Prajñāpāramitā, the Gaṇḍavyūha, the Suvarṇaprabhāsa, and [other scriptures] in the beautiful locations of the four directions of the maṇḍala as it was taught.
Having read the Suvarṇaprabhāsottama and gathered immeasurable requisites such as incense and so forth for the Buddha and the others as described above, one should complete the process up to the arrangement of the mudrās. Then, after requesting the departure of the threads and pigments, one should smear the outer perimeter with a mixture of cow dung and spread various flowers and other offerings.
Then, beginning with the ritual ablutions and so forth, one should sit facing the east upon a seat covered with cloth, holding a vajra and bell. One’s companions, who share the same samaya, should also be adorned with various ornaments according to the aforementioned sequence and seated in their respective positions.
Then, in order to familiarize oneself with the suchness (tattva) taught by the guru, one should place a girl endowed with the proper physical characteristics to one’s left. Abiding in the meditative absorption (samādhi) of the guru as described above, one should increase wisdom through the sequence of embracing, kissing, and so forth. This is to be performed as previously explained. Likewise, it is said that by means of this knowledge, the maṇḍala of the gaṇacakra should also be accomplished.
Now, regarding the ritual for the tenth suchness, the master has taught the procedure for surrounding [the deity] with volumes of scripture and so forth, beginning with the words "Having drawn the maṇḍala as before." This means that a person of faith, having mentally visualized an image, a volume of scripture, or the like, should be granted the empowerments from the "human effort" empowerment up to the "vajra master" empowerment, as appropriate.
One should recite the three or five syllables over the vase and so forth. Alternatively, it says "the previously extracted mantra," meaning one should also recite vajradhṛk and the others. Regarding the phrase "having performed the outer ablution," it means having performed the general ablution with a mirror at the time of the empowerment. What is the inner ablution? It is the "maṇḍala" and so forth. Its meaning is as follows: the ritual of the ablution of suchness is the generation of the principal deity of the maṇḍala, whose nature is method and insight, through the stages of approach and accomplishment.
Having completed such a sequence, one should perform the sequence of the peaceful fire offering (śānti-homa). Then, having placed a vessel of gold or silver upon a hearth (maṇḍa) inside the fire pit, one should pour in clean, husked rice mixed with a large quantity of milk, honey, molasses, and ghee. Having boiled that and purified it through the ritual of blessing it as nectar (amṛta), one should recite the three syllables over it and pour it into the silver vessel. Reciting "Oṃ dīpya-anna-samādhi-dhyāne praṇiṇe svāhā," one should offer it to the deities. One should also taste it oneself, give it to the patron, and give it to others.
Then, one should say:
"May all the Buddhas, the deities and their sons, and all the guardians of the directions such as Brahmā, grant forgiveness for whatever was done in this ritual. Having made the great patron peaceful and auspicious, I pray that you depart to the realm of the Buddhas, and that you return once again." Having asked the deities for forgiveness, one should proceed.
"By this very [act], grant your blessings! May you remain present for an eon or more than a hundred eons. O all you gods, please speak! Having inspired devotion and joy in the earth, water, fire, and wind, please return to your own excellent abodes. Please protect my children and my lineage!" Having spoken thus, one should offer a perfect feast gathering at night. One should provide a Dharma teaching to the Saṅgha and anoint the ground. If one wishes to please the deities, one must by all means please the Guru. One should offer all available requisites without exception. By acting in this way, all purposes will be accomplished; so the Vajra Holder has said.
Now, the summary of all empowerments into the four fruits is taught in the passage beginning with "The parts," and so forth; the Guru is known by way of the fruit. Now, the ritual for conferring the secret empowerment is taught in the passage beginning with "Then," and so forth. Its meaning is as follows: Having obtained the knowledge empowerment and the empowerment of non-retrogression, and having generated the wisdom of water from that very [empowerment] in order to purify the field, one should adorn this very maṇḍala or another suitable one with flowers and so forth. Then, having performed great feast offerings and presented gifts of gold and so forth to the Guru who has been served for years and so on, one should place the right knee on the ground and make this supplication:
"O Omniscient One, embodiment of the aggregate of wisdom,
Who purifies the wheels of existence,
Through the jewel of the explanation today,
O Lord, please grant me your grace.
Apart from the lotus of your feet,
O Sole Master, I have no other refuge."
O Great Sage, in whom beings have faith, therefore, please delight the supreme mind. O Venerable One, please liberate me from that which is the cause of all suffering. Please liberate me from all suffering. Look with compassion upon those who are without a protector. Thus one should offer this supplication.
Then, the glorious guru, having generated the quality of compassion in the disciple and given them oral instructions, should, with great joy, teach the vows as before. Then, the disciple should offer to the guru a well-trained consort endowed with a beautiful form and sixteen years of age, and request the great guru to grant the secret empowerment.
"O Vajrasattva, you are the accomplisher of the bliss of all Buddhas. You are the pure Bodhisattva together with your sons, through vast bliss. Having meditated on emptiness for a long time, I am deeply tormented. Please protect me, who desires the great purpose of delightful joy. O, that passion is the stainless conduct of Samantabhadra. Having manifested the pure passion of the Vajra Samaya, you who are tormented by practicing the six types of austerities, please conquer me with the very bliss of desire, O Lord of Great Joy. Having drawn forth the water of wisdom born from the pure Vajra—the blazing jewel of the Bodhicitta—from the heads of the Victors who are parched, please bestow the empowerment upon my crown with a rain of stainless jewels. Through the pure manner of passion, both equal and unequal, you cast the Vajra-treasury into the abode of the lotus."
"O Vajrasattva, you who moisten sentient beings with various forms, please explain the application of other qualities that have not been realized. O Vajrasattva, you who grant the supreme bliss of empowerment, you who perform the union through the manner of the great vajra and lotus, having fully displayed the form-body of all that moves, please delight me by accomplishing the bliss of all." Thus should one make the supplication.
Then, regarding the phrase "the guru also performs the blessing," this refers to performing the four branches of approach and accomplishment according to the medium-length version. Having purified the vajra and lotus, one should perform the authentic union. Then:
"The mind empowerment is the vajra mandala; having truly dissolved,"
"By means of the seed-syllable's exhortation,
Following the melting of the mind empowerment,
Having examined the family,
It should be brought down into the disciple's mouth."
As taught by the guru, one should bring it down through the specific distinctions of insight. Then, the disciple, abiding in the essence of Vairocana, should recognize the Tathāgata as the nature of the melting and drink it. One should recognize that all that appears in appearance and existence is also that very thing. One should utter: "Aho mahāsukha!" (O, great bliss!).
Then, the third yogi in the lineage of the guru's oral instructions should be shown the essence of the illusion-like body through vajra recitation. The disciple should also offer praise with various hymns. This is the third suchness.
Now, the fourth suchness, the conferral of the wisdom-gnosis empowerment, is taught, beginning with the words "Glorious" and so forth.
The meaning of this is as follows: Having thus obtained the empowerment of knowledge and the empowerment of non-retrogression, the disciple is made to be a pure basis. In order to clearly demonstrate the self-knowing dharmakāya to that disciple, the vajra of the dharmadhātu—the source of all phenomena—is blessed and adorned, and should be placed into their hand just as it has been described. Then, the vows and the special vows as previously mentioned are taught to the disciple. Then, [the disciple] should say: kṛta-mu-ca-he-he-ba-ca-vitra-muhi-dha-bhakṣa-raktaṃ-śukra-tathā-māṃ-saṃ-stvaṃ-nam-bhakratiṣṭha, btsag-ma-naṃ-bar-ma-sa-buhi-bha-tsa-ya-thā-sa-ga-miti. With laughter, they should respond: kriñca-pi-no-ta-he-deva-śakaṃ-ka-dhi-bakṣi-naṃ, karje-bhaga-hi-sati-hri-naṃ-cumbanaṃ-bhaga-mo-va-ca. Then, having removed the upper garment, they should say, "The lotus is clearly shown":
"O, this lotus of mine,
Endowed with all bliss,
To whoever performs the ritual,
It shall always remain before them.
This supreme lotus that accomplishes the goal
Is the place honored by the Buddhas.
The self-arisen Great Bliss of the Victor
Dwells eternally within it.
Bhaga-bho-kṣa-ho-ra-ti."
Then, by the guru’s oral instructions, the root chakras residing within are stimulated. Through the guru’s oral instructions, one should understand the fingers and so forth, and embrace her who possesses the ten grounds.
"The union of the practitioner and the object of practice
Is taught as 'attainment' (sādhana).
The union of the vajra and the lotus
Is held to be 'near-attainment' (upasādhana)."
"Endowed with HŪṂ and PHAṬ, it is taught as the 'accomplishment' (sādhana). In the natural state of bliss and peace, it is called the 'great accomplishment' (mahāsādhana)." Thus it is said. Therefore: "That which is experienced as bliss, the mind abiding in the vajra posture, should be seen within the jewel." Thus it is said. If that bliss remains, it is discarded. Having recited: OṂ SARVA-TATHĀGATA-ANURĀGA-VAJRA-SVABHĀVA-ĀTMAKO ’HAṂ, and having seen [the disciple] as being endowed with Vajradhātvīśvarī, one should emanate Moharati and the others from one’s own heart and cause them to enter the heart of the disciple. He, in turn, should make offerings with various things such as rubies and the like. The Bodhisattva of wisdom residing in the lotus should take [the substance] with his tongue. OṂ VAJRA-AMOKṢO HOḤ. This is the wisdom-gnosis (prajñājñāna) empowerment. Then, having sealed [the disciple], the explanation of the union of the two spaces according to the guru’s oral instructions should be given as the four precious empowerments. This is for those with stable intentions who are devoted to the profound and the vast, and not for others. Then, having taught the suchness of the maṇḍala, the suchness of the deity, and the activities of the master, the samayas and vows of the secret empowerment and the wisdom-gnosis empowerment should be revealed. Therefore, it is said: "Thus he commanded," and so forth. Regarding that, "Furthermore, the samayas are taught" refers to the downfalls and the gross downfalls. "Like the Three Jewels" refers to the sequence of the ninth chapter and so forth.
What is called "Yoga Tantra" is this very [text]. From it is taught the special vow, such as the reading of the volumes and so forth. It is said that these are also taught according to the ritual. Then, while the disciple remains with knees pressed to the ground and palms joined, the master should place his left hand upon the disciple’s crown and bestow the observance of the vidyā.
"Today I shall correctly explain
The vidyā to the practitioner.
For the sake of accomplishing great awakening,
May the Tathāgatas grant their knowledge.
By no other means is buddhahood attained;
Therefore, here is the supreme vidyā.
All phenomena are non-dual,
Symbolized by the two appearances.
Therefore, within saṃsāra,
You must never be separated from her.
This is the unsurpassed
Vidyā-observance of all the Buddhas.
Any great fool who transgresses this
Shall have no supreme siddhi."
This is the ritual of the vidyā-observance. Regarding the prophecy, it says "Then," and so forth. In that context, "Having become a Tathāgata" means that one instantaneously transforms oneself from the syllable A into the body of Śākyamuni. "One should grant the prophecy in the manner of supreme generosity" means by means of that very mudrā. What is that actual [mudrā]? It is taught that with the left fist at the heart, one places the mudrā of the supreme secret generosity at the crown of the disciple’s head and grants the prophecy of unsurpassed great awakening. "This is the prophecy of all the Sugatas" refers to the master, the Vajradhara, and so forth.
Regarding the explanation of the empowerment of the oral transmission, it begins with the words, "In whatever way," and so forth. In that context, "purification" means that one should act for the benefit of sentient beings by purifying ordinary attachment and the like. Regarding the statement on "self-awareness," it begins with the words, "Every day," and so forth. "Accomplishment through transformation" means that once the signs of accomplishment are found, one succeeds exactly as it has been taught. Regarding the explanation of the result, it begins with the words, "Invisible," and so forth. In that regard, "the Lord of all beings, the Vajra-holder" refers to Mahāmudrā, which is without partiality. "Other than that" refers to the drying up of the ocean and so forth. These are also accomplished through passion for the maṇḍala circle and so forth. Regarding the statement of that very point, "the Vajra Lord" refers to Rūpavajrā and the others; by teaching their objects, enlightenment is attained. The conclusion is stated with the words, "Therefore," and so forth. "According to the ritual" means by the sequence of the pith instructions. Its meaning is as follows: for the disciple who has made the request with words such as "the Omniscient One as before," the lineage, the hearing, the accomplishment of the supreme and common [attainments], and the empowerment and so forth, which were previously subjects of doubt, are also taught. "The empowerment of universal appearance is bestowed." Regarding the explanation of the empowerment of encouragement, it begins with the words, "Having entered just as it is," and so forth. In that context, "to those who desire praise" means to those who wish to proclaim qualities; they are encouraged by the words that follow. "The three samayas" refers to the vajra and so forth.
Regarding the phrase "bestow the ritual," it means to bestow it here exactly according to the sequence of the pith instructions. As for the actual praise, beginning from "it shall become the supreme secret" up to "may you all proceed," one should grant the encouragement of the stage of the Vajra Holder. Then, "abiding in the very suchness" means abiding in utter purity. "Existence is utterly pure" means that from that time forward, your existence is utterly pure. "Possessing the samaya-vajra" refers to the Vajra Holder. Its specific qualities are described by the words "consort" and so forth. The "vajra mudrā" is one's own deity. Regarding the phrase "one should not disparage the sublime Dharma" and so forth, it means that if it is improper even in thought, what need is there to mention other [actions]? One should not neglect those [teachings] by thinking they are useless due to a lack of faith. "Ignorance" means not having heard [the teachings]. "Through delusion" means not remembering due to the power of not having reflected. "Independence" refers to the Vajra Holder, the Perfection of Wisdom, and the mudrās, mantras, and wisdom bodies arising therefrom. "Arisen from itself" means that although it is similar to relying on others, it arises from the realization of one's own suchness. "The mudrās of the vajra and bell" refers to the three samayas mentioned above. "It is not proper to abandon them" means one should not abandon them due to the exhaustion of thirst; "if one disparages them" refers to [disparaging them] through lack of mindfulness and so forth.
"According to the subsequent reasoning" means in accordance with one's own empowerment. "One's own samaya" refers to the body of one's own deity. "Equal to the samaya deity" means that one is identical to one's own deity; one should not have any doubt. "Perform all of those" refers to what was explained above. "The truth of beings" means that through the power of meditating on that very reality, the small, unstable, and long-lasting [states] are purified. "Like Vajrasattva" means that by becoming of one taste with him, may you all be liberated. Then, the empowerment of the manifestation of all previously taught instructions is also bestowed.
Having thus conferred all the empowerments, the disciples, possessing devotion for the sublime, should prostrate with their heads at the feet of the great guru and make this request in the guru's presence: "Just as you have instructed us in accordance with the teachings, we shall also act accordingly."
Now, the ritual for the dissolution of the maṇḍala is taught, beginning with "The wealth" and so forth. "Each individually" means that if those disciples have the means, they should each perform a fire offering as previously described in order to pacify their own misdeeds and so on. Alternatively, it is not contradictory to use a single hearth. As for how to do it: "with the left hand" means that the guru, with his left hand, grasps the little finger of the disciple's hand and, while circling, should pacify [the misdeeds] through the aforementioned ritual. Regarding the number, it is as stated: three, seven, or one [circumambulations].
The fire offering for pacifying the lords of the earth, the guardians of the directions, and so forth, is taught as follows: "The king," and so on. Its meaning is as follows: in that very hearth mentioned above, one should perform a fire offering with the substances as previously described for the sake of pacifying the guardians of the directions and others, and then make a supplication. What is that supplication? One should supplicate them, saying, "Please act as my companions in accomplishing the welfare of sentient beings and so forth."
Now, the way to please them through conduct and so forth is taught: "Whatever is superior," and so on. "Food" refers to liquor and the like. "Conduct" refers to the songs, dances, and so forth taught in the Supreme Vow and other texts. "Self and others" is understood to mean the master, friends, and so forth. Its meaning is as follows: immediately after the fire offering, one should satisfy the supreme and other offerings, as well as the food, drink, songs, dances, and so forth, and the various maṇḍalas of oneself and the deities with sublime offerings, and then perform the dissolution.
Regarding the line, "Having been grasped by a fortunate disciple," this means that the meaning, which is not to be told to anyone other than a fortunate disciple, is taught after the oath has been sworn. Then, everyone should prostrate to the great guru, offer praise, and depart. Finally:
"At the end, with the muḥ and the three syllables,
One should perform the withdrawal with the mantra."
This means that once everything is complete, one should perform the offerings and so forth.
With the mantra oṃ āḥ hūṃ muḥ, the wisdom-being maṇḍala is requested to depart. By the words "it should be gathered," it is meant that oṃ āḥ hūṃ should be gathered into the heart of the samaya maṇḍala. "With ākāro and so forth" refers to the proclamation of the truth of the nature of phenomena (dharmatā); by the words ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt, one should meditate on the reflected-image maṇḍala as emptiness, like space, and then gather it. This teaches that the maṇḍala and other such riches must not be entrusted to others. "The pit should be filled," and so forth, follows. This concludes the explanation of the ritual for the initial maṇḍala as taught above. It is said that for others, the application should be made here as appropriate without exception. Now, the ritual for drawing the maṇḍala by a yogi who has attained some mastery over wisdom is taught, beginning with "a little," and so forth. In that context, "twelve-year-old boys and girls" refers to the vessels for the descent [of the deity], because they are untainted by the defects of the afflictions. "Objects of worship" means that they should be paired and then engaged in drawing the maṇḍala, which is to say, they are made to perform the lines, colored powders, and so on. If one asks what is to be invoked into those vessels, it is "into the heart," and so forth. At the stage of the heart, Akṣobhya is invoked into the boy and Māmakī into the girl. The same should be applied to the subsequent [deities]. The qualities of that descent are examined in the passage beginning with "whatever sentient being," and so forth.
That which is drawn by the descending deity is called "wondrous," meaning it is exceptionally sublime. The rest is easy to understand. Regarding the phrase "initiating the disciples" and so forth, it should be performed just as for a beginner. As it is said: "The ritual for the master and disciple should be performed through meditative concentration alone, just as before." The meaning of this is as follows: having entered in the manner previously mentioned, or having performed the recitation of the mantra because one is pleased by the signs of accomplishment, one should perform the rituals for purifying the site and so forth. Then, having placed the aforementioned boys and girls in the house and closed the door, one should descend [into them] according to the ritual. Then, in the capacity of master and disciple, one should perform the laying of the lines, the application of the colors, and the arrangement of the mudrās exactly as prescribed. After requesting the deities to depart and sending the two [children] back, one should then perform the preliminary practices such as the application [of the ritual] with the intention that the deities are residing [within oneself], just as before. It is said that the initiation for the entry of the disciples should also be performed just as before. If the signs of accomplishment have not been found, one should enter oneself through the ritual up to the initiation by the deity, and then practice as appropriate according to the specific attainment of the signs of common accomplishment as taught in the Tantra. Now, the ritual for the maṇḍala of meditative concentration for the yogi who has gained mastery over primordial wisdom is taught, beginning with "mind itself alone." "Mind itself alone" means without any dependence on external activities. "Having attained mastery over primordial wisdom" is as follows:
"By its blessing, it is seen," it is said. Regarding "having introduced them, the limit of abiding here," this means that after introducing those who are fortunate into that maṇḍala of meditative concentration, one should confer the empowerment up to the limit of the appearance of the oral instructions. "Like a dream, the desire is extremely clear" is an illustration of something slightly unclear; it means that even the illusory body of the deity seen by oneself and others is not exactly as it appears, just like a dream and so forth. "In order to show the form of the mind" means that by means of the stages of internal recitation, the yogi recites day and night and manifests in the form of an illusory deity; thus, they are called the "supreme yogi."
The meaning of this is as follows: for the sake of those disciples who have been previously established as suitable vessels and engaged in the practice, who are free from attachment to sense objects, one should complete the illusory maṇḍala through meditative concentration. Having introduced that distinguished disciple into it, one should confer the empowerment from the water empowerment up to the limit of the appearance of all things. Regarding other disciples who are attached to their activities and possess inferior intelligence, who are unable to enter that [maṇḍala], the former masters have explained that one should perform the empowerment and so forth by drawing a reflected image, as in the case of a yogi who has attained a slight degree of mastery over primordial wisdom (jñāna). In that regard, when other yogis have obtained signs such as the great siddhis, [they proceed accordingly].
Abiding in the maṇḍala drawn by the deity who has descended into the vessel, one should accomplish the great siddhis and so forth through the stages of the path as they have been taught. Regarding the phrase, "The three yogas are as before," this means that the ritual for drawing the maṇḍala by the yogis of the body and so forth is exactly as described above. The specific distinction for arranging the hand symbols is stated as: "The wheel that summarizes the ritual. Then, arrange the hand symbols of Akṣobhya." If one asks why, it is said, "For the sake of purifying the secrets of the three bodies," because the Vajra Speech and Vajra Mind are also of one taste within the dharmadhātu. In the same way, other distinctions should also be understood as appropriate.
Now, it is taught that for all three types of yogis, the mind alone is the primary factor, beginning with the words, "By the beginner," and so forth. "The beginner" refers to that very person. "Slightly" means having gained some mastery over wisdom. "One who has attained mastery over wisdom" refers to the yogi who has gained mastery over wisdom. For all of these, the ritual of the mind is taught; this is to refute the notion that one acts through the mere performance of mantras and so forth. Therefore:
"If that ritual of the mind is absent,
There is no accomplishment for them."
This very point is taught in the passage beginning with, "The Vajra Master," and so forth. If one desires to realize the concordant results and so forth equally for the Vajra Master and the disciple, it is said, "The supreme ritual of the mind is taught," meaning that accomplishment occurs only through stability in that. There is nothing at all achieved by mere verbal recitation.
This means that apart from internal recitation, even if one recites mantras and so forth, they will not be accomplished. "One does not become a buddha through mere conduct" means that apart from the body of wisdom (jñānakāya), one does not become a buddha through the characteristics of counting prayer beads, hand gestures (mudrā), the cross-legged posture (paryaṅka), and so on. "It does not exist through mere hearing" means that without receiving from the mouth of the sublime guru the secret pith instructions on suchness (tattva) that arise from serving the guru, even by hearing many mere verses and so forth, one will not manifest Mahāmudrā.
If one asks, "Then by what is it attained?" it says, "To whatever extent one makes the mind firm." One should understand these as they have been taught. Having refreshed oneself with the bliss of other methods, one then dwells in a pleasant location such as a hermitage, and the results described below will become clear. To repeat that very point, it is said: "Mantrins should set [the mind] aside." If one asks why one should set aside many elaborations, it is because the common and supreme distinctions are accomplished from the mind, and omniscient awakening (sarvākārajñatā-bodhi) arises from the mind; therefore, one should fix the intellect upon that very suchness. What is the use of other many elaborations? By the phrase "as it has been taught" and so forth, the yogi who realizes the mind exactly as it is is the fourth yogi. That mind is the fruit of awakening:
[The mind is the fruit of awakening.]
This means that the very mind, through the stages of ascetic conduct and so forth, realizes in a single instant that which is called the fruit of enlightenment. What is that actual entity? It is the unsurpassed Buddha, because it is not of the lower levels. Regarding that, it is said: "By the entity of Vajrasattva, the dharmakāya, sambhogakāya, and nirmāṇakāya." This means that from that very realization, the wheel of the maṇḍala of the three bodies acts for the benefit of migratory beings. Therefore, it is said: "By the three maṇḍalas, the infinite realms / Act for the benefit of migratory beings." This very point is made clear by that. Immediately after those [realizations], there is no other suffering of existence; thus, that itself is the suffering of existence. The meaning is as follows: the very delusion of permanence and so forth regarding form and so forth is the suffering of existence. "This nature of method and insight" refers to the maṇḍala wheel, the nature of profound clarity, which arises below and pervades all times and circumstances. "Its antidote is seen directly" means that this very [maṇḍala] should be known directly as the antidote to the aforementioned suffering. That very antidote is stated: "Pervading the side of all phenomena." This means that within all phenomena, both moving and non-moving, the conventional forms and so forth—in which the continuity of permanence and so forth occurs—are made to appear to oneself as the maṇḍala wheel.
"By becoming familiar with that" means that by being absorbed in the meaning as it has been taught, one abides in a state where the two are indivisible and pervades all time. Regarding that, it is said: "It appears as the beginningless, sublime wheel." "Having reversed conceptualization, it is made to appear" means that just as a snake appears [where there is only a rope], once that non-existent conceptualization is reversed, the maṇḍala wheel of conceptualizations such as the rope itself appears to oneself. "By becoming familiar with that" means that by being absorbed in the meaning as it has been taught, one becomes familiar with that wheel and it is reversed; that is to say, the suffering of existence, which is the delusion of forms and so forth, is reversed. "Whatever feeling is the discordant factor..." [is as follows:]
This means: when, in the continuum of a yogi, the suffering of existence—which is a delusion regarding its false nature—is the discordant factor, then it is said, "at that time, it is ceased by that." This means that by meditating on the unimpeded maṇḍala, that very [delusion] is ceased. The meaning of this is as follows: conceptual thought pervades all directions and has been imputed since beginningless time. It is illogical for that [conceptual thought] to appear to the mind that appears as the profound and luminous maṇḍala, because the basis is conceptualization. Therefore, it is like the way pleasure and suffering are incompatible at the same time. If one asks, "In that case, would it not be like the cessation of hatred and so forth through loving-kindness and so forth?" [the text replies:] "Therefore, it is permanently reversed."
In order to reverse [appearances] exactly as they are, conceptualizations are permanently purified; thus, it is illogical for such appearances to arise, because they are themselves false. Regarding the phrase "due to extreme familiarity with the concordant cause": through the sequence of training in the path that is its cause, that very [reality] appears clearly, and therefore the other [false appearance] cannot appear. Regarding "the wheel of the sublime": this refers to the profound and luminous reality mentioned above, which is the "self of all phenomena," meaning it is the pervasive lord of all dharmas. Regarding "because of practicing the purity of appearance and existence": all phenomena, both moving and non-moving, are purified of the aspects of subject and object; because the mantrin constantly practices within the wheel of the profound and the luminous, they transform the suffering of cyclic existence. Therefore, although [virtues] such as loving-kindness may suppress [afflictions] such as hatred for a mere moment, they do not prevent them from arising again. Thus, it is said here that "enlightenment is manifested." For that reason, this is not connected to [ordinary] eons. If one asks, "Since there are other paths that reverse the suffering of existence, what is the use of this wheel?", it is for that reason that this method is taught as being superior to those paths, in the passage beginning with "remaining for an eon." It says: "Even if one remains for an eon, there is no result." And: "Regarding the sequence of generosity and so forth, in the profound, the nature of the gift, the recipient, and so on, is non-existent." This means it is "profound" precisely because one trains in the lack of intrinsic nature of generosity and the other perfections.
It is not truly luminous. Therefore, because it is averted by the removal of ordinary conceptualization, it is not profound. The analytical investigation of luminosity belongs to us. Thus, it is said: "You will become ordinary," and "The luminous is not established as luminous." Regarding the phrase "Because enlightenment is without temporal limit," according to that system, one seeks enlightenment and maintains it for three incalculable eons. Therefore, it says: "One's own object, the actual self." This refers to the nature of your own entities, such as generosity and so forth; thus, it shows that the wise are ordinary. If one asks, "Will you not also become like that?" it says: "Appearance and existence," and so forth. "By the maṇḍala of the self of the phenomena of appearance and existence" means that through the power of familiarity with the maṇḍala wheel mentioned above, a great yogi attains enlightenment in this very instant. By practicing day and night, just like Indrabhūti and others, one will transform the aggregates into the vajra body in this very life. Therefore, this is the path of abiding in the way things truly are, because it brings perfection in a single instant. Your ordinary path, however, cannot perfect such a goal even in three incalculable eons. If one asks, "How will my own become ordinary?" it says: "The substance of generosity," and so forth. "Even though they are not perceived" means that because the three—the substance of generosity, the giver, and the recipient—are not perceived, it is indeed profound; yet, generosity and so forth are the ordinary self.
Although that non-apprehension is profound, generosity and the like are mundane; if they remain within the conventional, who can reverse that? Therefore, your [practice] does not transcend mundane generosity, and thus it does not appear within the supreme wheel of selflessness. One must find the suchness of generosity and so forth from the mouth of the guru. Regarding the meaning of the three maṇḍalas: "That which is to be meditated upon by one's own mind," it is not that there is nothing to be meditated upon. The meaning is this: those who have attained unsurpassed buddhahood through three countless aeons, the nature of which is the three sufferings of others, are precisely those who do not meditate upon this glorious and entirely auspicious essence. Now, the witness of the Dharma composed by the great gurus is stated: "The sublime Dharma," and so forth. "Tasting the flavor of the sublime Dharma" means tasting the flavor of the Dharma as it truly abides, by means of exerting the intellect in the Dharma of the scriptures. "Endowed with great learning" means pleasing the guru with devotion; it means having heard extensively from the presence of the guru the golden meaning of the outer and inner mantra tantras and so forth, like a lamp. Who is the actual person? It is the "sublime being," such as the noble Nāgārjuna and others. "Having finished that here" means:
Having established these as the dharmas for disciplining [the mind] and having set this as the primary [method] here, I have composed this means of accomplishment through the diligence of my own mind, and not out of pride. Likewise, I have also spoken with diligence, beginning with the words "The treatise of the Guru" and so forth. Regarding the phrase "made clear through faith": this is logical here, for having firmly grasped the treatise of the great Guru in my mind, I have made my faith clear; it is not otherwise. This is because faith and so forth are the causes for entering the Dharma, and thus there are those who are suitable vessels. Therefore, it is said that one should not speak to those who are not suitable vessels for meditation. Why is that? Because faith is fully initiated; since faith is the cause for the increase of virtuous qualities, it is not appropriate to speak to those who lack it. Thus: "In people who lack faith, virtuous qualities will never arise; just as a sprout will never arise from a seed scorched by fire." Now, the Master speaks to subdue pride, beginning with the words "Though my intelligence is weak." This means that even for one with weak intelligence like myself, it is possible to realize the meaning. Likewise, since pleasant words may emerge from the mouth of one who has written [this], he says, "through the diligence of my own mind." Why is that? Regarding the words "The treatise of the supreme beings," he sets his mind on the thought that there are many such treatises, and says, "May it be grasped by beings." He then speaks the dedication of the roots of virtue.
Regarding the phrase "The sequence," and so forth: "The merit of having written the maṇḍala-sādhana" means that through the merit of having written the maṇḍala-sādhana in its proper order until its completion—merit which is like moonlight illuminating the house—may worldly beings attain the state of Mañjuvajra. By the power of that, may I also come to abide in my own continuum in the same manner as Mañjuśrī, who dwells for as long as saṃsāra exists, possessing the eight qualities of the nature of the taste of bliss, in the sublime, profound, and vast state of non-duality. This is the dedication of the roots of virtue arising from such an intention.
Now, in order to show the extent of the folios of the text of this treatise, it is said: "The seven-verse [stanza]," and so forth. In that regard, there are four hundred and fifty verses of seven lines each; it should be understood that this treatise was composed based on those. What is that [text]? It is called the Lokapradīpa (Lamp for the World). In this context, "world" refers to sentient beings. Because it shows the meaning of the maṇḍala-circle of the glorious Guhyasamāja through those golden verses like a lamp, it is called by that name.
Regarding the phrase "composed as a maṇḍala-sādhana": because the entire maṇḍala-circle is not [perceived] through the gateway of a reflected-image maṇḍala, it was not composed by ordinary conceptual thought. That very [sādhana] is profound; "profound" does not mean it is not a cause of benefit. It is a limb of that [profound reality] because it is a manifestation.
Furthermore, "perfectly clearing away" means the total destruction of all ordinary conceptualizations. That very cessation of all conceptualization is called "profound," because it is not a state of lacking faith. Therefore, by contemplating that very maṇḍala of the profound perfect clearing away, one becomes a candidate for the result; others do not achieve such a state. Thus, it is said: "Having destroyed all conceptualization." This means that by means of the stages of the path, one destroys all that is unreal. "Possessing the radiance of light everywhere" refers to the wheel that pervades all phenomena and directions like light. If one asks what that is like, it is called "Samantabhadra" because it has been primordially unstained by defects. Therefore, it is said that one will then possess the fortune of enlightenment. This is because everything has the nature of suchness. Therefore, it is taught as the path of the holy ones, beginning with the words "For that reason." "For that reason, the maṇḍala wheel is shown" means that because one will attain the fortune of enlightenment through that method, the maṇḍala wheel is shown by one endowed with great compassion, just as it was described. That very point is stated: "Dharma, Saṃbhogakāya, and Nirmāṇakāya." Here, the applications of mindfulness and so forth, as well as suchness, are the Dharmakāya. That which is endowed with the major and minor marks and dwells in the pure realm is the Saṃbhogakāya. That which enters into forms such as Brahmā and so forth to benefit others is the Nirmāṇakāya.
Regarding the secrets of their body, speech, and mind, the Guhyasamāja states that the three bodies are purified in succession: the completely pure dharmakāya is the maṇḍala of mind; the completely pure saṃbhogakāya is the maṇḍala of speech; and the completely pure nirmāṇakāya is the maṇḍala of body. Therefore, because this very [reality] is manifested, it is taught in brief as the "three bodies" and so forth. The "three bodies" are the aforementioned reality itself. Regarding the statement, "Its distinctions are the five wisdoms": just as reflections appear in a mirror, the simultaneous appearance of all appearances without exception is the mirror-like wisdom (ādarśajñāna), which is the thorough knowledge of bondage. The mere wisdom of the equality of all sentient beings is the wisdom of equality (samatājñāna), which is the realization of them as a single aspect. When external and internal appearances are individually analyzed, they are all [realized as] the state of buddhahood; knowing these aspects of all phenomena and discerning them like the petals of a lotus, yet remaining without conceptualization, is the discerning wisdom (pratyavekṣaṇājñāna). The completion of the activities of the body, speech, and mind of oneself and others is the all-accomplishing wisdom (kṛtyānuṣṭhānajñāna). Being liberated from the obscurations of body, speech, and mind, and having purified the habitual tendencies of conceptualization, is the dharmadhātu; these are, in order, the "permanent" and so forth. Regarding the statement, "These are to be accomplished through the yoga of the wheel": this means that after the sublime guru has bestowed the vows for attaining the result, one relies upon that and accomplishes the maṇḍala. Its result is: "The omniscience of all aspects is achieved."
Thus, the great Vajradhara, who is omniscient regarding all aspects of the knowable, having established that there is nothing whatsoever that is not established, [attains] the vidyādhara and so forth. It is said that those on the lower levels also attain the Buddha and so forth without effort; thus, [it refers to] the Buddha and so forth. "Buddha" refers to those of the lower levels. "Accomplishment of the perfections" refers to generosity and so forth. "Retention" refers to the retention of words and so forth. "The levels" refers to the Joyous and so forth; and regarding those, "from this vehicle of great bliss" means from this vehicle by which the supreme state is attained through that very bliss which dispels austerities and the like. "Accomplished through the subsequent realization of one's own mind" means that everything is accomplished without obstruction through the power of realizing only the state of great bliss, free from exertion and effort. This is because of the realization of that very ultimate reality. Now, to make that very [reality] firm, it is said: "In that way," and so forth. In that way, the glorious great yogi, having understood its meaning, [says]: "One's own phenomena are the body of the Noble Ones." This means that finding one's own phenomena, such as form and so forth, to be of the nature of the Noble Ones' assembly of permanence and so forth, is to find the means of its accomplishment. Although it is not that other [topics] are not taught, they are included as its branches. The clear words of the treatise of Buddhajñānapāda have been explained by the feet of the sublime and excellent Guru.
Thus, having been slightly affected by the words of the inferior [tradition], I have explained this, thinking it to be meaningful. By the moon-like virtue arising from this, may the ignorance of this entire world be dispelled, and may all beings be liberated from the ocean of birth and abide on the level of the Vajra Holder by means of the path of the maṇḍala wheel.
The commentary on the Śrī-Guhyasamāja-maṇḍala-sādhana, titled Jagat-prakāśaka (Illuminator of the World), composed by the great master Vitapāda, is hereby complete. It was translated, edited, and finalized by the Indian abbot Kamalaguhyapa and the chief editor and translator, the sovereign Ye-shes rgyal-mtshan.
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.