Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
The Seven Branches, composed by Vāgīśvarakīrti, is a technical treatise focusing on the realization of the fourth empowerment within a Vajrayāna framework. The text argues that the ultimate goal of Buddhahood is not a void non-existence, but an emptiness endowed with the excellence of all aspects, which is realized through the integration of method and wisdom. It employs a dialectical approach to distinguish between conventional and ultimate truths, asserting that while the ultimate is empty, it is not separate from functional entities. The work commits the reader to a rigorous path of meditation and faith, emphasizing that the 'seven limbs'—including Great Bliss and union—are essential components of the result. By analyzing the nature of consciousness, the function of the body, and the role of the action seal (karmamudrā), the text provides a roadmap for transforming ordinary perception into the primordial awareness of a Buddha.
Provenance
About this text
A treatise concerning the seven limbs, the Saptāṅga is a work of classical Tibetan Buddhism. It is attributed to the Indian author Vāgīśvarakīrti. The text was translated into Tibetan by lo tsa ba ’gos lhas btsas and is preserved in the Tengyur, volume པི, where it comprises 27 pages. Within the Tibetan canon, it is situated in the collection of the Guhyasamāja and Related Tantras. The work provides technical instructions for the artist, detailing the precise drawing of a one-cubit model. It enacts a visual representation of the fourth empowerment, specifying the placement and color of elements such as the red wisdom of equanimity on the second lotus of the fifth lotus, the black vajra of mind on the second lotus of the sixth lotus, and a black bindu demonstrating cessation on the second lotus of the seventh lotus. A scholar or serious reader consults this text today to understand the specific iconographic requirements and the sequence of drawing necessary to correctly distinguish the details of the seven limbs as they illustrate the meaning of the fourth empowerment.
Cite thisAnuvāda, “The Seven Branches” (Toh 1888), machine draft, 2026.https://naxiai.com/tibetan/works/toh1888
Summary & commentary
Significance
This work is significant for its detailed synthesis of Madhyamaka philosophy and tantric practice, specifically regarding the nature of emptiness and bliss. For the modern reader, it illustrates the complex intersection of somatic experience and metaphysical realization in Indo-Tibetan Buddhist traditions.
Structure
Passages
Section
Description
1-3
Introduction and Iconography
Opening homage and instructions on the visual representation of wisdom and cessation on a mandala model.
4-11
The Seven Limbs and Emptiness
Definitions of the nirmāṇakāya and the limbs of bliss and union, followed by a philosophical defense of emptiness as non-dual and non-existent as a separate entity.
12-18
Meditation and Conventional Reality
Discussion on the necessity of conventional ladders for reaching the ultimate, the role of causal capacity, and the nature of self-reflexive awareness.
19-22
Compassion and the Bodhisattva Path
Analysis of compassion as a longing for others and the different levels of focus employed by beginners, bodhisattvas, and Buddhas.
23-33
The Result and the Fourth Empowerment
Summarization of the seven branches as the essence of great bliss and a detailed technical analysis of the fourth empowerment's manifestation in various bodily and meditative states.
34-37
Faith and Finality
The role of faith as the supreme vehicle for realizing suchness and the concluding colophon regarding the text's length and authorship.
Themes
The Nature of Emptiness (6-11)
The Fourth Empowerment (2, 28-33)
Great Bliss and Union (4-5, 23, 30)
Conventional vs. Ultimate Truth (11, 14-17)
Faith and Realization (34-35)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
In the language of India: Saptāṅga. In the language of Tibet: Yan lag bdun pa (The Seven Limbs). Homage to Mañjuśrī Kumārabhūta!
The body of the one who is unmoving, filled entirely with bliss,
Possessing compassion that is peerless and equal to space,
A body that is uninterrupted and utterly empty of cessation—
To that Lord of Sages, endowed with the seven limbs, I bow deeply.
Having prostrated to Lokeśvara,
In order to thoroughly realize Mahāmudrā,
I shall distinguish the meaning of the fourth [empowerment]
Through the seven limbs in a concise sequence.
The nature of the Sambhogakāya, the union, and great bliss is without self-existence;
It is completely filled with compassion, uninterrupted, and without cessation.
This object of accomplishment, endowed with the meaning of the seven limbs,
Is praised by those of intelligent mind who have fully meditated upon it through valid cognition.
Because it possesses the word "thus" (tathā),
Because it possesses the meaning of the word "again" (punar),
And because it is born from the meaning of the word "so" (tathā),
I maintain that the fourth is suchness (tathatā).
These two verses demonstrate the Mahāmudrā of Vajrasattva and so forth; the fourth empowerment is indeed the Mahāmudrā itself. Regarding that: "Having prostrated to Lokeśvara" means to pay homage to the Blessed One Lokeśvara. "In order to thoroughly realize Mahāmudrā" means to understand the fourth empowerment as the nature of Mahāmudrā. "In a concise sequence" refers to a small-scale form, such as the measure of a span (aṅgula) or a cubit (hasta).
This is a small model measuring one cubit. Regarding that, "gradually" refers to the sequence of drawing, up to the point of "successively." "By means of the seven limbs" means that the very meaning of the fourth [empowerment] is illustrated by the seven limbs. "Correctly distinguishing" means that it should be understood through its specific details.
In this regard, since a skilled artist is to create the small model, first, on the lower surface, one should draw a yellow vase that indicates the six empowerments. Above that, one should draw a red vajra that indicates the secret empowerment. Above that, one should draw a source of phenomena (dharmodaya) with the color of a pale dawn, which indicates the wisdom-gnosis empowerment. Above the source of phenomena is a lotus seat with seven stalks. Regarding those, from the fourth [chapter] on "Appearance Itself," the seven verses beginning with "Embraced by a goddess identical to oneself" are cited, and the seven forms are to be drawn.
Regarding those, on the first lotus, one should draw the Body Vajra and so forth, embraced by a goddess identical to oneself according to one's preference, with colors such as white and so forth, in accordance with the stages of the Guhyasamāja. On the second lotus, one should draw the Wisdom of Great Bliss, like the peak of a precious ruby lotus. On the third lotus, on the other lotus, one should draw Great Bliss itself, like the peak of a ruby lotus. On the fourth lotus, one should draw the Speech Vajra and so forth, with colors such as red and so forth, according to one's preference.
Upon the second lotus of the fifth lotus, one should draw the wisdom of equanimity, red in color; and upon the second lotus of the sixth lotus, the vajra of mind and so forth, black in color and so forth; and upon the second lotus of the seventh lotus, a black bindu that demonstrates cessation should be drawn. In the upper direction, on a white background, one should write the two verses beginning with "The saṃbhogakāya and..." and so forth. This is the first chapter, the sequence for drawing the small illustrations, from the fourth section of the Sādhanā possessing the seven limbs, the tradition of the learned master Vāgīśvarakīrti.
Now, the seven limbs are explained individually. Regarding the phrase "The saṃbhogakāya and..." and so forth: the saṃbhogakāya is the natural body adorned with the thirty-two marks of a great being and the eighty minor marks. By mentioning the saṃbhogakāya, the dharmakāya and nirmāṇakāya are also included, because the three bodies are not distinct from one another. The dharmakāya is of two types: the characteristics of suchness, and the qualities such as the applications of mindfulness up to the eighteen unique qualities of a Buddha. The nirmāṇakāya is also of two types: the characteristic of the saṃbhogakāya itself appearing in various forms such as Brahmā, Śiva, and so forth, according to the needs of those to be trained; and...
The emergence of various emanations, such as buddhas and bodhisattvas, from the saṃbhogakāya is the definition of the nirmāṇakāya. Having thus explained the first limb, the second is mentioned as "union" (kha sbyar) and so forth. By the term "union," it refers to entering into meditative equipoise with a goddess who is identical to oneself. If one were to consider the saṃbhogakāya alone, devoid of union, it would be identical to the saṃbhogakāya as described in the system of the Prajñāpāramitā; therefore, "union" is mentioned for the purpose of distinguishing it from that. In the system of the Prajñāpāramitā, there is no such text as, "By the union of the two organs, one should meditate on all things," whereas it does exist in the Śrī Guhyasamāja.
If one asks: "Is union not also a general requirement in the Śrī Guhyasamāja, since all the purposes of sentient beings are accomplished merely by the essence of joy that pervades the entire body?" It is not so. The Blessed One taught the meditative equipoise of the Guhyasamāja in order to guide those sentient beings of the desire realm who engage in conduct characterized by intense passion. The purpose is to achieve buddhahood by means of extensively enjoying the purity of the great bliss of passion through the union of the two organs. Even if union exists, the great bliss does not arise from the union of a man and a woman who are mere emanations of a magician.
Regarding this, the third limb is mentioned as "Great Bliss" (mahāsukha) because it exists. In that context, the experience of physical pleasure is called "bliss," while the experience of mental pleasure is called "mental joy." Furthermore, that bliss is something intensely desired by the entire assembly of sentient beings, without exception, from ants upward. As for the term "Great," it is called "Great Bliss" because it possesses distinctions such as being extremely vast, being untainted (anāsrava), being sublime, and remaining for as long as cyclic existence (saṃsāra) endures.
Since even Buddhahood, which is the nature of Mahāmudrā, must be established as being without intrinsic nature, the fourth limb is mentioned. "Without intrinsic nature" (niḥsvabhāva) means that which lacks any intrinsic nature and has abandoned any intrinsic nature; it is empty of and false in terms of an intrinsic nature such as being one or many, like a city of gandharvas or the moon in water. Thus, the Blessed One stated in the Prajñāpāramitā and other scriptures: "Even a Buddha is like a dream, like an illusion. Why is that? Because nirvāṇa is not different from being like an illusion." He further said: "Nirvāṇa, too, is like an illusion, like a dream. Even if there were some other phenomenon more exalted than nirvāṇa, that too would be like a dream, like an illusion." What, then, is this "without intrinsic nature"?
If it is asked, "Is it the very state of buddhahood as previously explained that is to be accomplished?" [the answer is:] It is precisely emptiness endowed with the supreme of all aspects that is the lack of intrinsic nature. That very [emptiness] is expressed by various terms such as suchness, the limit of reality, the selflessness of phenomena, the profundity of phenomena, the equality of phenomena, the certainty of phenomena, the suchness of phenomena, the nature of phenomena, the ultimate truth, unsurpassed enlightenment, and non-dual wisdom.
In this context, what is "emptiness endowed with the supreme of all aspects"? It is said that the Blessed One, in the Mahāyāna sūtras such as the Ratnacūḍa, stated: "It is not devoid of the perfection of generosity; it is not devoid of the perfection of ethical discipline; it is not devoid of [the perfections] up to the perfection of wisdom; it is not devoid of [the bodies] up to the saṃbhogakāya; and it is not devoid of all the buddha-qualities up to the applications of mindfulness." This is called "emptiness endowed with the supreme of all aspects."
Regarding the etymology: it is "all" because it includes everything, and it is "aspects" because it includes the aspects belonging to the three realms, such as vases, cloth, and chariots. Among those, that which is particularly exalted is the essence of the saṃbhogakāya and so forth.
The perfections of generosity and so forth are supreme; that which is endowed with and possessed of them is the emptiness in which one abides, and that is the emptiness endowed with the excellence of all aspects. It is not the emptiness of a sky-flower or a rabbit’s horn and the like, for since those are of the nature of non-existence, the Blessed One has refuted them as being unfit to be realized. However, if one were to become attached to this very emptiness endowed with the excellence of all aspects as being suchness, the essence, and so forth, then that too would become a cause for falling into hell due to a base view. As the Blessed One said:
"The Victors have taught that emptiness
Is the relinquishing of all views.
Whoever holds emptiness as a view
Is called incurable.
If emptiness is viewed incorrectly,
Those of small intelligence will be ruined,
Just as by grasping a snake incorrectly
Or by incorrectly performing a mantra."
Now, one might wonder: is this renowned, undifferentiated emptiness something distinct from the entities such as the Buddha and so forth, or is it non-distinct? If it were distinct, then entities such as the Buddha would not be empty.
This is because an emptiness that is separate from functional entities cannot, by its very nature as an entity possessing an intrinsic essence, render all things empty. As it is said: "That which exists by way of its own essence, whether real or unreal, cannot be cured by its own nature; how then could it be transformed into something else?"
If you argue that the reasoning for meditating on a separate emptiness renders all entities empty and destroys them, then if that were the case, at the very moment the Buddhas of the past and others directly realized the reasoning for meditating on emptiness, the entities of the three realms would have to cease to appear, and the exalted nature of reality would not appear. If that were so, how could the reasoning for meditating on a separate emptiness render them empty and characterized by destruction? As it is said: "This variety of the world is not to be abandoned; the conceptual attachment of persons is what is to be abandoned. The variety of the world remains just as it is; therefore, the wise abandon this [attachment]."
However, that which renders things empty is a functional entity itself, like a hammer that destroys a vase. A separate emptiness that has become like space cannot render things empty; for even by meditating on space—which is not a material form—one does not see the destruction of entities. Furthermore, there is no contradiction between space and all entities, as they are seen to coexist.
If space were to destroy entities, then at that time no entity whatsoever would appear, because they are contradictory. If, on the other hand, emptiness is not different from entities, then because the self and emptiness are not different, and because it is emptiness, how could entities that are not other than it be made into emptiness? As it is said: "Emptiness is not other than entities; apart from that, entities do not exist." Furthermore, it is said: "Emptiness is not other than form; form is also not other than emptiness." Likewise, this should be applied to all entities such as feeling, perception, mental formations, and consciousness. However, those who conceive of emptiness as the nature of the non-existence of an entity separate from entities would be slandering the Buddha, the Blessed One himself, because he taught non-dual emptiness through such statements as "all phenomena are empty" and "all phenomena lack intrinsic nature," in order to negate duality by means of the very duality of the Buddha's own nature. They would also be slandering the sublime Dharma, because it thoroughly demonstrates that all phenomena taught by it lack intrinsic nature. They would also be slandering the Sangha, because the Sangha has directly realized that all phenomena lack intrinsic nature. Therefore, all entities are emptiness, and emptiness alone is the entity.
The master Nāgārjuna also said:
"All beings are cause and effect;
Apart from these, there are no sentient beings whatsoever.
From phenomena that are solely empty,
Only empty phenomena arise."
If one asks, "By stating that all things are empty, is it not shown that all things are non-existent?"—it is not taught in that way. This is because the terms "empty" and "non-existent" in the phrases "all things are empty" and "all things are non-existent" do not have the same meaning. For example, when asked, "Is there a person in this city or not?" someone might reply, "There is no person in this city," meaning that the house is empty of people and consists only of things such as wood. Furthermore, when asked, "Is there a city in this forest region or not?" one might reply, "There is no city in this forest region," which means that even a city empty of people does not exist there. Therefore, the meanings of the terms "empty" and "non-existent" regarding things are distinct; they are not identical. This is similar to the expressions "the vase is empty" and "the vase is non-existent." "The vase is empty" means that there is no water or the like inside the vase, whereas "the vase is non-existent" means that the vase itself does not exist at all—how then could it be empty of water and so forth? Therefore, those possessed of discernment should not be confused regarding the meanings of words.
The worldly relative truth and...
"The ultimate truth is the truth of the noble ones; by relying perfectly upon the two truths, the Buddhas teach the dharmas." The meaning of all these words is that, by relying upon the conventional truth, [it is said]: "Without the ladder of correct conventions, it is not possible for the wise to ascend to the top of the house of reality." And: "Abiding in the ultimate truth, the Victors teach that it is neither non-empty nor empty, neither both empty and non-empty, nor neither empty nor non-empty."
Nevertheless, the teaching of the two truths is also out of compassion for the world. In the conventional sense, the Blessed One taught that there is no so-called "ultimate" that exists apart from the conventional; because the very nature of the conventional, which cannot withstand analysis, is itself the ultimate, it is not distinct from the conventional. The differentiation is a conceptual construction made for the sake of making it easy for those to be trained to understand. This demonstrates that there is no emptiness that exists separately from things.
Now, some of very small intelligence say this: "When seeing things, or when meditating on one's chosen deity, someone might see someone else's eye, or at the time of meditating on a deity, one cannot meditate by seeing the ear, because at that time those [other senses] do not exist and because [the mind] is non-conceptual."
Likewise, when it is the ear, it is not the nose; when it is the nose, it is not the back, the hands, the feet, the intestines, the marrow, the kidneys, and so forth. Because one is unable to perceive or meditate upon these, just as one cannot see a woman who is incomplete or meditate upon an incomplete deity, one cannot see a complete woman or meditate upon a complete deity. Therefore, by meditating upon a deity, one cannot manifest [the deity] directly. Consequently, by meditating upon a deity, the siddhi of Mahāmudrā—the essence of omniscience—will not be accomplished.
If one asks, "By what, then, is it accomplished?" is it accomplished by meditating on emptiness alone, or is it accomplished without meditation? Some say:
"There is no dhāraṇī or mantra to be recited as an object of meditation; all those are merely aspects of a deluded mind. The mind is not conceptual; by means of non-conceptual thought, do not be deluded, but remain undistracted and take hold of your own bliss."
If one thinks that the knowledge of the past and so forth is accomplished for the innate yoginīs without depending on hearing, reflection, and so forth, that is not the essence. This is because emptiness alone has already been refuted by the reasoning mentioned above. Furthermore, emptiness alone, which is of the nature of space, is not capable of accomplishing even the slightest purpose.
Just as a sprout arises from a seed, a result is never seen to be produced from space, because space is characterized by being devoid of all causal capacity. Furthermore, the Mahāmudrā will not be accomplished without meditation; for if it were causeless, it would follow that everyone would be a Buddha. The fact that all the coemergent yoginīs possess knowledge of the past and so forth is due to their having practiced in previous lives; otherwise, all women would possess such knowledge of the past and so on.
However, at the time when beings experience the joy of sporting with a most beautiful woman who has aroused their delight, when they kiss her mouth, they do not touch her supreme limb (the breasts) at that moment, because they are incapable of doing so. When they touch the supreme limb, they do not touch the two breasts, and the same should be said for perceiving the other limbs. Even when the form of the beloved is not perceived in the darkness, worldly people say, "I too am enjoying all the limbs of my beloved, who possesses qualities such as beauty, at midnight." Similarly, when one sees the lovely eyes, mouth, and so forth, although the back and other parts are not seen, people in the world say, "I have truly seen all the aspects of the most beautiful woman." Likewise, when a house is being built, at the time the first pillar is set, the second pillar and—
Regarding the third [point] and so forth: although a house is not constructed by moments [of action] taken individually, worldly people say, "I have seen a house completed." The same should be said for the preparation of food, snacks, and so forth. Therefore, when one enjoys a wife and the like, although one does not enjoy every single limb [at once], because one relies on the beautiful woman of the world through the door of attachment to all her limbs and perceives the bliss of intense joy, the supreme human goal is thereby accomplished. In the same way, at the time of meditating on the deity, although beginners do not perceive all the limbs in a single moment, they accomplish the goal through attachment. When the meditation is fully perfected, just like the appearance of a rainbow, one will see the deity whose nature is the wisdom of self-awareness in its complete perfection.
As it is said:
"Therefore, through the thorough meditation
On both the real and the unreal,
When the power of meditation is perfected,
The result is a mind that is clear and non-conceptual."
If, during meditation, all the limbs are not perceived, then how could the words of the master Dharmakīrti—the crown jewel of the Wheel of Valid Cognition—be tenable when he says: "When the meditation is fully perfected, the result is a mind that is clear and non-conceptual"? Therefore, at the time of seeing a woman of beautiful form, although in that very moment one does not perceive the intestines, bones, marrow, sinews, and so forth, [the same principle applies].
Worldly beings engage in seeing, touching, and so forth with women, and thereby the results of their desires are fully accomplished; likewise, they also engage in the meditation on the deity and so forth. To this, it is asked: "What is the use of the effort of meditating on a false nature, such as the form of a deity as a mass or a solid object? Just as elephants, horses, and so forth arise from making offerings to a wish-fulfilling jewel, will not all the aspects of Mahāmudrā be accomplished simply by meditating on emptiness alone?"
Alas! This is in order to extensively dispel the stubborn delusion of those with deluded minds who are fixated on emptiness alone. Enough with respect for the words of those of inferior intelligence. One must clearly understand that by meditating on emptiness as being like a flower in the sky and so forth, one is merely identifying the emptiness characterized by the destruction of lamps and the like, the emptiness of the non-apprehension of milk and so forth at the time of drinking, the emptiness of the non-apprehension of all things during the state of sleep, and the emptiness of the non-apprehension of all sentient beings at the time of death. Since these types of emptiness have been mentioned above, they cannot withstand analysis; they are merely fabrications produced by the mere conceptualization of those with deluded minds.
Furthermore, regarding the scriptural statement that the five aggregates, known as "rebirth," are burned by the fire of emptiness, and likewise that all things are rendered non-apparent—
It is taught that "even the mind-only should be viewed as non-apparent." Likewise, it is taught that by means of the pride of reciting "Oṃ śūnyatā-jñāna-vajra-svabhāva-ātmako ’ham," one should meditate on Mount Meru, the sun, the moon, and so forth as emptiness. Similarly, it is taught: "Having recited the pure nature of the secret mantra, the wise should meditate on all things without exception as empty from every side; likewise, their own bodies, both outer and inner." These are the scriptural authorities for the view that all things are without entity and are emptiness.
If one asks how this is refuted: it is not so. The scriptures everywhere teach only emptiness, the nature of the absence of entity. Thus, regarding the statement "the five aggregates are burned by the fire of emptiness," the fire of emptiness is that which is devoid of being one or many. To be "burned" by it means to be rendered without intrinsic nature, not to be reduced to ashes, because it is stated that there is "rebirth."
Similarly, regarding the phrase "having made [them] non-apparent," this means that through the analysis of the absence of intrinsic nature—being devoid of being one or many—they become non-apparent just as they are. Having done so, even "mind-only" should be viewed in that same way. In this manner, all scriptural passages should be understood; enough of this excessive elaboration.
If one asks: when meditating on space and so forth, is there consciousness or not? Who would say that it does not exist? Even if consciousness itself were non-existent, [the following would apply].
In what way does the aspect of space appear? If the aspect of space does not appear, then what is being meditated upon? Therefore, there exists a conceptualization of the aspect of space. The same should be said regarding the meditation on things such as the horns of a rabbit. If one asks, "Does the consciousness of the aspect of space and so forth cease or not?" it does not cease, because the continuum of consciousness persists as long as saṃsāra endures. If one asks, "Should the consciousness of space and so forth be described as having an aspect or as being aspectless?" if one says it should be described as having an aspect, then since there are no aspects such as blue and so forth, how can it have an aspect? It is said to have an aspect solely by way of the aspect of space itself; just like the aspect of darkness, the conceptualization of space appears as a dark blue. If that were the case, then there would be no such thing as aspectless consciousness. True, there is no aspectless consciousness, for even in dreams there is representation. If one asks, "Once authentic knowledge is attained, one will subsequently realize [the aspectless] for oneself," there is no proof for this by means of valid cognition other than drinking an oath-water. In that regard, in states such as deep sleep, fainting, or death, how could there be consciousness? Because the entity of self-reflexive awareness is absent. Therefore, self-reflexive awareness does not exist, because consciousness is by nature self-reflexive. If, on the other hand, it were non-existent...
How is the sequence of recollecting the place and food of yesterday, or recollecting previous births, tenable during the state of waking from the sleep that suppresses the nature of self-reflexive awareness, or during the state of being born in the next world? Therefore, since one mind arises from another mind, it is established that self-reflexive awareness exists in all cases; enough of this elaboration. This concludes the explanation of the fourth limb.
Just as when the form of the body is absent, the welfare of sentient beings is entirely absent, so too, without great compassion, the welfare of sentient beings is not present in any way; thus, the fifth limb is mentioned. Regarding the phrase "completely filled with compassion," the very entity of compassion is compassion itself, and its being "completely filled" means it is fully perfected. What is that? It is the nature of what is to be accomplished. If one asks what kind of characteristics define that which is called "great compassion," it is the desire to truly deliver [beings] from the causes of suffering; that is great compassion. Furthermore, it is of three types: that which focuses on sentient beings, that which focuses on phenomena, and that which is without focus. In that context, "from suffering" refers to the characteristics of headaches and so forth that are directly experienced. "From the causes of suffering" refers to the ten non-virtuous actions and so forth, which are the causes of suffering; to deliver them from those is to establish them in the city of the great bliss of perfect peace.
That very desire, which is the longing [for others], is called compassion. Because they are possessed of the three types of suffering, the Blessed One has taught that all things are suffering. In that regard, the suffering of suffering is, for example, eye disease and so forth, just as it is experienced. Second, the suffering of conditioning is, for example, farming, teaching crafts, or supporting a wife and children through trade; this is because all conditioned phenomena characterized by the maintenance of kin are of the very nature of suffering. Third, the suffering of change is, for example, the nature of poison and so forth. Because poison is sweet, it is not suffering at that very moment, but it is suffering through transformation. This transformation is the process of becoming discordant, which in the future is the cause of sufferings such as death; likewise, it is the cause of sufferings such as the ten non-virtues.
Great compassion is also of three types. First is that which focuses on sentient beings, because it takes as its object the entire assembly of sentient beings without exception. This is because, in the ultimate sense, sentient beings do not exist. These three realms are mind-only; there is no such thing as a "sentient being" that exists at all. This is because it focuses on mere phenomena, and is thus the second type: that which focuses on phenomena. When all phenomena are analyzed, they are without entity; the third type is that which is without focus by way of focusing on that non-existence.
In this regard, focusing on sentient beings is for beginners; focusing on phenomena is for bodhisattvas who have entered the stages; and non-focusing is for the Buddha Bhagavāns. If the Buddhas are non-focusing, how is it that they act for the benefit of sentient beings and act for the benefit of the Dharma, given that they lack any focal point? Just as a wish-fulfilling jewel acts for the benefit of sentient beings despite being non-focusing, so too do the Buddhas act. If the wish-fulfilling jewel acts for the benefit of sentient beings without conceptualization and without a focal point, one might ask: why is it not so for all sentient beings? That is not the case; the wish-fulfilling jewel acts for the benefit of sentient beings according to their respective fortunes, but not for all of them. Likewise, the Buddha Bhagavāns act for the benefit of sentient beings according to their respective fortunes through the power of their previous aspirations. As it is said:
"Though the king of gods sends down rain,
Seeds that are unfit do not sprout;
Likewise, though the Buddhas have appeared,
Those without fortune do not experience it."
And similarly:
"Though the Sage is without effort,
Like the turning of a wheel,
From walls and so forth, according to desire,
The teaching of the Dharma also arises."
And likewise:
"Though all Sages are without conceptualization,
Like a wish-fulfilling tree,
They accomplish the benefit of sentient beings;
Though non-conceptual, they act." Thus it is said.
Is the wish-fulfilling jewel not of an insentient nature? If one asks how its realized nature can be similar to that of the buddhas, it is not so. It is not similar in every respect, for the wish-fulfilling jewel is an analogy only by way of being merely without objective referents. This is because the Blessed Buddha possesses all qualities without exception and is of the nature of non-dual wisdom, whereas the wish-fulfilling jewel is the opposite of that. Enough of this elaboration. This concludes the explanation of the fifth limb.
Now, the sixth limb is mentioned by the term "uninterrupted." Because the very continuum of the one endowed with the qualities explained as the saṃbhogakāya is in constant engagement, it is uninterrupted due to being non-abiding nirvāṇa itself. It is not the case that the saṃbhogakāya has an interrupted nature characterized by occasional engagement and withdrawal.
If one objects: "If that were so, since the Blessed One would always be in the state of the very nature of the saṃbhogakāya, disciples would always perceive him in the nature of the saṃbhogakāya, and he would never appear in a nature that withdraws in the manner of Śakra, Brahmā, and so forth," it is not so. Even though the saṃbhogakāya is in uninterrupted engagement, [the text continues:]
There is no contradiction in appearing in the form of Śakra, Brahmā, and so forth, depending on those to be trained. This is like the body of an actor: just as the body of an actor first appears in its own form, but during the time of the song and the performance, it appears to the world in the forms of Viṣṇu, Maheśvara, Brahmā, and so on, due to the influence of various costumes and roles, yet worldly people conventionally maintain that the essence of the actor’s body remains as it is throughout all those occasions; likewise, the saṃbhogakāya of the Buddha Bhagavāns also remains eternally and uninterruptedly in the essence of non-abiding nirvāṇa, dwelling in the Ghanavyūha realm. As it is said: "Dwelling above the Pure Abodes, in the city of Akaniṣṭha, the perfect Buddha attains enlightenment there; the emanations attain enlightenment here." This concludes the explanation of the sixth limb. Now, by the phrase "unobstructed," the seventh limb is mentioned. "Obstruction" refers to the cessation or termination of the saṃbhogakāya, or the fear that it might remain for only a short duration. To be free from such obstruction is to be "unobstructed." What is that? It is the nature of that which is to be accomplished. The meaning is that because one is under the power of compassion for others and because the continuum of sentient beings is uninterrupted, one remains for as long as saṃsāra exists.
Now, by way of summarizing the seven branches, the text states: "One's own desire is the seventh branch," and so forth. The goal to be accomplished, which possesses those explained seven branches—such as Buddhahood, Vajradhara, and the like—is the essence of great bliss; that is what I desire, and this is the seventh branch. The phrase "here" refers to the Guhyasamāja Tantra. It is not that I alone desire this; rather, it is also the position of the mantrikas whose minds are thoroughly cultivated by valid cognition. Those who possess a mind that has been thoroughly cultivated and habituated through the valid cognitions of direct perception and so forth are "those whose minds are thoroughly cultivated by valid cognition"—that is, the learned ones. The meaning is that they also highly praise the mantra and desire it, because it is the very nature of Samantabhadra. This concludes the second chapter, the detailed explanation of the seven branches of the practice, which is the fourth section of the treatise on the practice possessing the seven branches according to the system of the master Vāgīśvarakīrti.
One might ask: "Is it not the case that you yourself desire the goal possessing the seven branches, and that it is also praised by other learned ones? If so, how is it that it is expressed by the word 'tathā' (thus/such)?" In response, the text says: "Because it possesses such words," and so forth. The distinction is that the goal possessing the seven branches is the fourth [section] because of these three types of reasons, beginning with "because it possesses such words." Likewise, the Tathāgata also...
In this statement, the word "thus" (de ltar) serves to characterize the wisdom of primordial awareness (prajñājñāna) as a deity. That which is to be expressed by the word "thus" is the utterance of the word "thus." If one asks what that is: it is the nature of the singular bliss of the body born from the complete contact of the lotus and the vajra; that which possesses this is the seven-limbed accomplishment. Its "entity" (dngos po) is its very essence. For that reason, the word "also" (yang) is present in that very statement; the meaning of that word "also" is the meaning of the word "also." The application is that which possesses it; therefore, it is the very accomplishment endowed with the seven limbs. Is there not some distinction in the meaning of the word "also"? What is this so-called "distinction"? It is said: the distinctions are its vastness, its untainted nature, its excellence, its continuity, its abiding for as long as saṃsāra lasts, and so forth. Furthermore, these are impossible in this single moment of the wisdom of primordial awareness when it is undifferentiated; however, they do occur at the stage when it has become manifest through meditation. If the wisdom of primordial awareness is merely a momentary, tainted state arising from the power of the action seal (karmamudrā) at the time of complete contact with the vajra, then because it possesses the dust and so forth of the body of the action seal in a supreme embrace, it is not excellent due to suffering, and because it is the very cause of destruction, it abides only for a short duration of a moment.
Abiding in the mere jewel is not extensive, because it does not pervade all the branches. Nor is it uninterrupted, because it does not appear in that way. Nor does it remain for as long as saṃsāra lasts, because the union with the action seal (karmamudrā) is impermanent. Thus, those specific qualities are impossible in the nature of the bliss of insight-wisdom (prajñājñāna), which lasts for only a single moment. That which is to be characterized as the state of manifesting that very [wisdom] is the excellence [of the goal]. Furthermore, the term "also" (yang) indicates that the goal to be accomplished is the seven-branch [practice].
The third reason is stated: "Because it is born from the meaning of the word 'thus' (tathā)." "Thus" means that just as [the bliss] is born from the action seal, the methods, and so forth, which are skilled in the three samādhis of insight-wisdom, so too is that which is born from such a collection of insight and method to be accomplished. Likewise, that which is born from the meaning of the word "thus" is the state of being born from the meaning of the word "thus"; because its very essence is that, for that reason, I correctly assert that the goal to be accomplished, endowed with the seven branches, is suchness (tathatā), whereas others are devoid of the second branch and so forth.
If one asks: "Is the fourth not of a single nature? How is it appropriate for it to be of seven aspects?" It is true that because the intentions of many masters differ, they assert those [aspects] individually within the single fourth [empowerment].
If one asks, "Are all seven aspects not endowed with the seven limbs?" the seven aspects themselves are not endowed with the seven limbs; rather, there is only one aspect. Just as in the Fourth Illumination, it is said, "The body is like space," thus it is the fourth aspect. If one asks, "Is that not the fourth because of the reason 'endowed with the seven limbs'? How then can it be expressed by the term 'empowerment'?" It is said: Just as water, the crown, and so forth are called "empowerment" because they make one stainless, likewise, because the object of accomplishment endowed with the seven limbs makes one stainless in every respect, it is the very essence of empowerment. As the Blessed One said:
"Empowerment is divided into three:
The vase empowerment is the first,
The secret empowerment is the second,
The wisdom-gnosis is the third;
Likewise, the fourth is also explained
In this tantra."
By this, the three types of empowerment are taught in the Guhyasamāja Tantra. If one asks, "How then is it called the fourth?" Alas! It is difficult for the deluded to understand even when it is explained. For instance, is it not heard directly in the words, "Likewise, the fourth is also [explained]"? It is true that it is heard directly, but here the term "fourth" is used to refer to the wisdom-gnosis itself. If one asks, "Is the word of the Blessed One not infallible? Why did he say that the wisdom-gnosis alone is the fourth?"
The word of the Blessed One is not deceptive. Nevertheless, if one asks: "Is it not the case that the third alone is taught by the term 'the fourth' in order to produce confusion in those who, though considering themselves wise, are devoid of the guru’s pith instructions and yet desire to understand the vajra words and so forth?"—is he not endowed with great compassion? How could he produce confusion in sentient beings, or would it be appropriate for him to act with a "teacher’s fist" (concealment of the teaching)?
If one asks: "Is it not the case that the fourth is so called when that very wisdom-gnosis (prajñājñāna) is made manifest through meditation?"—if that were so, then because of the distinction between what has been made manifest and what has not, the fourth itself would be attained. [One might object:] "Does the statement, 'The empowerments are divided into three types,' not refer to the context of that [third empowerment]?" If the Blessed One’s intention were that the fourth itself is distinct, then the scriptural statement "divided into three" would be rendered incoherent.
To this, we reply: That is not so. The threefold division is taught for those empowerments that are not made manifest through meditation; whereas that which is to be made manifest through meditation is the fourth, and thus there is no fault. Therefore, according to the sequence of explanation, the fourth exists as established by valid cognition.
If one asks: "Regarding these nine empowerments, such as the water and the crown, how is it that the divisions of empowerment are shown to be three?"—this is true; however, the six empowerments of water, crown, vajra, lord, name, and master are grouped together as the first, the vase empowerment.
Thus it is taught, because it is the function of the vases held by Locanā and the others. The secret [empowerment] is the second, which is the conferral of empowerment by means of the lotus and the vajra associated with insight and method. The wisdom [empowerment] is that which arises from the action seal (karmamudrā); the wisdom of the action seal is the wisdom of insight (prajñājñāna). The third is that which abides in the portion of the method-vajra and abides in the insight-lotus. Regarding the phrase, "In that same way, the fourth also": the fourth is said to be the very essence to be illustrated, which is distinguished by meditating upon the essence that is illustrated by the wisdom of insight.
Now, the sequence of generation shall be shown by the verse beginning with "the vajra arising from the fourth appearance." In that context, "vajra" refers to the vajra. "Seed" is a metaphor for the bodhicitta. Its "flowing" is its descending; it enters the heart through the gateway of the disciple's mouth. Having purified [the disciple] by making it stainless, the disciple's mind becomes a field; this is what demonstrates the secret empowerment. That very purity is also the ritual of the completely pure lotus. The "water-born" is also that, as it is born from the water of insight. That which arises from it is "born"; since the wisdom itself is the very nature of the sprout, it is the "sprout." Through the sequence of meditating upon that, it will truly increase in accordance with the fruit of the fourth; thus: "The water-born, the pure sprout, having arisen..."
Thus it is said. The "result" is that which is to be accomplished, namely the fruit of the fourth [empowerment] alone, which is endowed with the seven branches. Regarding the phrase "it will become fully clear and ripened," this means it will become clearly manifest; the meaning is that it will become directly perceived.
In my clarification of the fourth [empowerment] through this sequence, even though it has been clarified, it remains hidden even to those learned in the five sciences (pañcavidyā) because it is difficult to realize for those who lack the oral instructions (upadeśa) and extensive learning. Some, wishing to establish the fourth as being merely the essence of coemergent bliss (sahaja-sukha) residing in the tip of the vajra, state their own conceptualization, saying: "This is because of the very explanation of the verses beginning with 'the vajra seed' (vajra-bīja) in the Caturthāloka." However, they do not correctly understand my intention. I do not assert that the fourth is that which resides in the tip of the vajra, because it is devoid of the seven branches.
If one asks: "If that is so, why is it not explained by the words 'vajra' and so forth, but must be known from the guru's oral instructions?" This is said in order to dispel the pride of those who consider themselves learned while asserting that the guru's oral instructions are unnecessary. Nevertheless, the assertions of others are also shown, for the Blessed One himself said: "In that same way, the fourth also..." Thus, even if the supreme fourth is not [the one] asserted by the Master's own conceptualization, various conceptualizations will arise.
The bliss that abides at the tip of the vajra during union with the action seal (karmamudrā) is the wisdom of insight (prajñājñāna). The bodhicitta that has been emitted from that is the fourth. Likewise, the bodhicitta that is immediately following the wisdom of insight and is held by the tongue is the fourth. Likewise, that which is immediately following [the previous], the enjoyment [of the consort] through another wisdom, is the fourth. Likewise, immediately following the wisdom of insight, the consumption of the five nectars and the five great meats inserted into the mudrā of the source of phenomena (dharmodaya) is the fourth. Likewise, immediately following that very [moment], whatever is known by that very wisdom is the fourth. Likewise, at the conclusion of the wisdom of insight, the relief [attained] in the essence of Vajradhara is the fourth. Likewise, immediately following this, at the conclusion of the mind that has transcended attachment, the realization that the inconceivable cognition of equanimity is the coemergent state is the fourth. Likewise, immediately following that very [moment], the conceptualization that all these three realms are of the nature of self-awareness is the fourth. Likewise, immediately following the wisdom of insight, the realization that all these three realms are of a false nature is the fourth. Likewise, immediately following that very [moment], the interval between the wind entering and exiting the nostrils is the fourth.
Likewise, the immediate cessation of the breath is the fourth. Likewise, the immediate drinking of the nectar of the rasanā (the uvula) is the fourth. Likewise, the immediate teaching of the karmamudrā—such as a woman or a vidyādharī—is the fourth; as it is said: "One should completely abandon the karmamudrā who possesses a continuous stream of passion." Likewise, the immediate reliance upon the jñānamudrā after having completely abandoned the karmamudrā is the fourth. Likewise, having completely abandoned even the mudrā of that very moment, the meditation upon the single mahāmudrā which is the essence of emptiness is the fourth. Likewise, the immediate and uninterrupted reliance upon the five sensory qualities is the fourth. Likewise, the thought that one has transcended the bindu and nāda and is dwelling in the heart is the fourth; I do not accept any of these various things fabricated by the craft of one's own conceptualization as the fourth, because they are essence-less, being devoid of the seven limbs.
From the Fourth [State] to be Accomplished Endowed with the Seven Limbs, the system of the master Vāgīśvarakīrti, this is the third chapter, the Chapter on Accomplishing the Fourth.
As for those seven aspects of the small illustrations that have been written, are they all endowed with the seven limbs, or...?
Does it possess the characteristics of the fourth, or does it possess only some of them? It is said: Not all of them possess the seven branches. For instance, the first aspect is devoid of one branch; the second aspect is devoid of two branches because it lacks the enjoyment body and the union; the third aspect is devoid of two branches because, at the stage of the result, it lacks the second aspect; and the fourth aspect is devoid of the completion of the seventh branch. The fifth aspect is devoid of three branches: the enjoyment body, the union, and great bliss, at the stage of the result; the sixth aspect is devoid of one branch called "uninterrupted"; and the seventh aspect is devoid of all branches at the stage of the result.
Now, to demonstrate whether it is devoid or not devoid of the characteristics of the fourth: regarding the first aspect, it is devoid of the characteristic expressed by the words, "Because it possesses the expression of suchness," because the nature of the wisdom of primordial awareness (jñāna) similar to insight (prajñā) does not exist at the stage of the result. However, the remaining two characteristics do exist. Regarding the second aspect, it is devoid of the characteristic expressed by the words, "Likewise, because the meaning of the word has arisen," because it is a meditation on mere bliss that does not depend upon the deity. The remaining two characteristics do exist. Regarding the third aspect, at the stage of the result, "likewise, because the meaning of the word has arisen..."
It is devoid of the definition [expressed by] the phrase "and so forth," yet the remainder exists. The fourth aspect possesses all three definitions. The fifth aspect, at the stage of the result, is devoid of the definitions expressed by the phrases: "because it possesses the nature of being expressible by words" and "because it is born from the meaning of words." The sixth aspect is devoid of one part of the word "also" (yang); the meaning of the word "also" consists of the distinctions of being untainted, being sublime, being great, and remaining as long as cyclic existence lasts, yet the sixth aspect lacks one part of these—namely, the quality of being uninterrupted—because it is interrupted in the interim. The seventh aspect is devoid of all three definitions of the fourth. Here, too, the aspects of being devoid of limbs and devoid of definitions will be meditated upon according to their respective assertions; for the Buddha does not act to reverse those who engage [in practice] through their own will and desire without knowledge. This concludes the fourth chapter, "The Practice of Being Devoid or Not Devoid of the Seven Aspects and the Definitions," from the Establishment of the Four Objects Possessing the Seven Limbs by the master Ngag gi dbang phyug grags pa.
Thus, should one meditate on the mere essence of the object of attainment possessing the seven limbs, such as Mañjuvajra and so forth, or should one meditate on the Wheel-Bearer? One who desires to meditate after having developed great faith in what has been established by insight should exert themselves. As it is said: "One should rely on the teachings through faith alone."
Because they possess insight, they realize suchness. Of these two, insight is the primary factor, and its prerequisite is faith. By this logic of the prerequisite, faith is the supreme vehicle; therefore, those with intelligence should rely upon faith. As it is said: "In people who lack faith, virtuous qualities do not arise, just as green sprouts do not grow from seeds scorched by fire."
In this regard, one should remain in a place that is pleasing to the mind. Following the purification of the faces and so forth mentioned in Jñānapāda’s Samantabhadra-sādhana, and having preceded the practice with the confession of misdeeds and so forth, as well as the four branches of the generation stage such as the approach (sevā), one should meditate during the three, four, or six periods of the day until the yoga of the drops (bindu) and the subtle yoga are fully perfected through the ritual of diligent application. Once the signs are somewhat attained, one should meditate in an instant, without depending on the generation stage endowed with the excellence of all aspects. As it is said: "The yoga of completion is explained as being accomplished in an instant, which performs the emanation and reabsorption of that which is endowed with the excellence of all aspects." Likewise: "Having realized it in that way, who would not certainly meditate on the essence of the glorious Samantabhadra, which is endowed with compassion and accomplished in an instant through inconceivable wisdom?" Thus it is said.
If one meditates upon that very reality with devotion, continuously and for a long time, there is no doubt that it will become manifest in that very life within six months or so. As it is said:
"From the completion of the two accumulations,
There is no cause for awakening that is not present.
Who can turn back the attainment of buddhahood
In this very life?
Alas, how deluded! Alas, how indolent!
Alas, this person who possesses such a beautiful goal—
Buddhahood, which is connected to nothing but one's own mind,
Is present before them; yet who does not rely upon it?"
Thus it is said.
"Household wealth, jewels, and the like are but momentary suffering.
Knowing this to be non-virtuous,
One should subsist on a single alms-meal alone
And practice meditative concentration in the forests and mountains, so difficult to traverse.
Having obtained this human body, so very difficult to find,
One should exert oneself to accomplish whatever goal is intended.
Like a lamp flickered by a powerful wind,
There is no certainty that life will endure for even a moment.
'I shall do this tomorrow, and this and that the day after'—
Such thoughts are meaningless. This existence is unstable and impermanent.
Without having brought one's affairs to completion, beings fall into the waters of the sensory world,
And enter the gateway of death, which is like the mouth of a sea monster.
Whatever one has intended and begun to do,
One should not think of anything else.
With a mind focused upon that,
One should accomplish that very thing for the time being.
Having mounted a chariot with a single wheel drawn by seven horses,
The path is not perceived, and the charioteer has no feet."
The sun, the very soul of the day, travels and circles to the very ends of space without end. Why then should a person of reliable resolve not accomplish the ultimate beneficial task? If even the effort to burn the entire world without exception were not to succeed, then those who act with peerless diligence in what is not a noble or praiseworthy task are not to be relied upon. When the earth is scorched by the sun, the deer, tormented by thirst, pursue a mirage above it; though their bodies are exhausted, they do not turn back. Because they do not recognize it for what it is, they do not seek other water. Even attachment to what is not the proper place creates obstacles to the result. This is to generate enthusiasm for the meaning of meditation. Thus, having churned the ocean of the Sugata’s teachings with the churning stick of the intellect, whatever merit I have obtained like the nectar of the gods, by that may all beings of the three realms without exception realize the seven branches and swiftly attain the ultimate truth itself. By the glorious Vāgīśvarakīrti, who is stainless and has reached the supreme consummation, this was composed; may it destroy the evil intellect. From the Sādhanācatuṣṭaya of the master Vāgīśvarakīrti, this is the fifth chapter, titled "Generating Enthusiasm for Meditation," from the fourth section on the subject to be accomplished endowed with the seven branches. The explanation of the two verses on the subject to be accomplished endowed with the seven branches is complete. May this text be [studied] by the learned.
Having performed a thorough and precise calculation, [it consists of] four hundred and twenty-five [verses]. This concludes the fourth [chapter], the "Endowed with the Seven Limbs," composed by the master Vāgīśvarakīrti. It was edited and finalized by the translator 'Gos Lhas btsas from an Indian manuscript of the eastern region.
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.