Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis of the Guhyasamāja Tantra, focusing on the precise alignment of ritual visualization, meditative absorption, and the ontological nature of the deity. The text functions as a guide for the practitioner to navigate the transition from common introduction to the realization of the non-dual reality. It argues that the path to enlightenment requires a rigorous synthesis of method and insight, where the practitioner transforms ordinary body, speech, and mind into the indivisible state of Vajrasattva. The work commits the reader to a disciplined application of tantric procedures, including the management of samaya, the use of seed syllables like HŪṂ and Oṃ, and the navigation of complex maṇḍala geometries. By resolving contradictions between different interpretations of the Root Tantra, the text establishes a standardized framework for achieving near-attainment and ultimate awakening through the integration of the wisdom-being and the practitioner's own consciousness.
Provenance
About this text
A commentary on the King of Tantras, the Glorious Guhyasamāja, the Śrīguhyasamājatantrarājavṛtti belongs to the classical Tibetan tradition. The work is attributed to the Indian author Smṛtijñānakīrti. It was translated into Tibetan by Smṛtijñānakīrti and is preserved in the Tengyur, volume ཕི, where it spans 126 pages as part of the Guhyasamāja and Related Tantras collection. The work provides a technical exegesis of the Guhyasamāja Tantra, focusing on the precise alignment of ritual visualization, meditative absorption, and the ontological nature of the deity. It functions as a guide for the practitioner to navigate the transition from common introduction to the realization of the non-dual reality, arguing that enlightenment requires a rigorous synthesis of method and insight to transform ordinary body, speech, and mind into the indivisible state of Vajrasattva. The text commits the reader to a disciplined application of tantric procedures, including the management of samaya, the use of seed syllables, and the navigation of complex maṇḍala geometries. A scholar or serious reader consults this work today to understand how it resolves contradictions between different interpretations of the Root Tantra to establish a standardized framework for achieving the goal of the path.
Cite thisAnuvāda, “A Running Commentary on the Glorious Guhyasamāja, King of Tantras” (Toh 1914), machine draft, 2026.https://naxiai.com/tibetan/works/toh1914
Summary & commentary
Significance
The work is significant for its role in systematizing the complex ritual and philosophical requirements of the Guhyasamāja tradition. For the modern scholar, it offers insight into the intersection of somatic practice, linguistic symbolism, and the conceptualization of the dharmadhātu in Indo-Tibetan Vajrayana.
Structure
Passages
Section
Description
1-12
Introduction and Preliminary Visualizations
Covers the common introduction, the nature of the Teacher Vajrasattva, and the conceptualization of the sublime location and the dharmadhātu.
16-31
Maṇḍala and Ritual Summoning
Discusses the maṇḍala of the tathāgatas and the activity of summoning the deities.
46-61
Attainments and Vows
Addresses subtle attainments, the common vow of offering, and the definition of samaya-wisdom.
76-91
Consorts and Ritual Recitations
Explains the role of the consort Jñānasāgara and the specific rites of wrathful activity.
105-135
Specific Ritual Applications
Details the ritual for stopping rain and the empowerment of knowledge, emphasizing the primacy of the mind ritual over hand mudrās.
150-165
Signs and Empowerments
Analyzes the signs of dreams and the specifics of outer empowerment regarding the crown ornament.
169-175
Advanced Meditative Practice
Discusses the transformation of desire, hatred, and delusion into wisdom, the meditation on the bindu, and the final stages of accomplishment.
Themes
Non-duality of Body, Speech, and Mind (10, 61, 173)
Ritual Visualization and Seed Syllables (8, 61, 105, 170, 174)
Samaya and Vows (3, 61, 135, 175)
Transformation of Afflictions into Wisdom (169, 171)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Running Commentary on the Glorious Guhyasamāja, King of Tantras·
In the language of India: Śrī-guhyasamāja-tantra-rāja-vṛtti. In the language of Tibet: Rgyud kyi rgyal po dpal gsang ba 'dus pa'i 'grel pa (The Commentary on the King of Tantras, the Glorious Guhyasamāja). Homage to the glorious Vajrasattva!
Having subdued the four who are arrogant in their power, and possessing the ten enjoyments in equality, I bow my head to the feet of the Guru, who is the actual nature of the five wisdoms and the welfare of all. For the sake of those who are inclined toward great passion and to clear away my own forgetfulness, I shall explain this supreme tantra called the Guhyasamāja through the force of faith.
In this regard, the meaning of this tantra consists of the three maṇḍalas, the samayas, the vows, the three ascetic conducts, the rituals for the common and supreme siddhis, and the stages of the four methods. These are the approach and the fierce accomplishment, together with the six branches of the three applications and their respective parts. The purpose and so forth are to be inferred by implication.
Now, in order to show the common and uncommon introductory narratives, the words "Thus [have I heard]" and so forth are stated. Here, "Thus" is a contraction of all aspects of sound; it symbolizes the essence of the uncommon introductory narrative, which is the Vajra Bodhicitta itself. As the venerable Bhadrapāda said: "The non-dual, primordial peace is likewise symbolized by the two syllables." Furthermore, the uncommon introductory narrative is taught in the Explanatory Tantra from the words "This well-spoken tantra..." up to "...arisen from the secret Guhyasamāja."
Therefore, the meaning of this is as follows: the Teacher, Vajrasattva himself, appears to the listeners in the form of sound, like an illusory manifestation. The phrase "Thus have I heard" and so forth expresses the nature of the common introduction. In that context, "I" indicates that it was not transmitted through another, thereby showing that the samaya was not violated. "Heard" refers to the continuum of the sound-form. "At one time" means not at many times, thereby showing its rarity. "The Blessed One" (bhagavān) refers to the perfection of abandonment and the perfection of wisdom endowed with enjoyment; this describes the authoritative Teacher. "Tathāgata" means one who has gone to the supreme, unsurpassed bliss, having reached the ultimate of what is to be traversed. "The Vajra Essence of Body, Speech, and Mind" refers to Vajrasattva, because he possesses the three vajras and is the cause of all. Furthermore, the later text says: "The essence, mudrās, and secret mantras," thus using the term "essence" (hṛdaya) for this. His "consort" (bhāryā) is the vidyā. His "bhaga" is the mudrā of the dharmadhātu resulting from the total transformation of duality; although it is a distinction of the two, because it is the essence of the dharmadhātu, the term "consort" is used primarily. Here, the "bhaga" derived from the consort is so called just as "grain-liquor" is so called for liquor derived from grain. Accordingly, the later text says: "Endowed with the basis of enjoyment," and so forth.
This indicates the sublime location. Others claim it is the secret bhaga; according to them, samaya refers to bodhicitta, and the meaning is that the Blessed One resides in the secret bhaga produced from bodhicitta. They challenge how the vajra of space, which is the dharmadhātu, could possibly reside there. However, this explanation is incorrect, as it contradicts the phrase "Thus have I heard at one time." How so? Because the seventeenth chapter states, "having emerged from the queen," it appears that after emerging from the secret bhaga, he taught the Dharma in the palace of the dharmadhātu; furthermore, this was not stated by Bhadrapāda, so it is highly inconsistent. Moreover, the tantra itself clearly states that the secret maṇḍala is the maṇḍala of bodhicitta and that the dharmadhātu is the bhaga, as in: "The maṇḍala of bodhicitta, and the maṇḍala shown as the bhaga," and so forth. Furthermore, the term samaya is expressed as the word "time." Since the vajra of space is the internal space within the dharmadhātu, it is highly reasonable that it also resides in the dharmadhātu. If that were unreasonable, how could it be reasonable for your own position? It is the same. Who heard it? To indicate the faculties, the phrase "beyond expression" refers to the distinction of the bodhisattvas. Furthermore, "beyond expression" refers to the distinction of qualities, which is indicated by the term "subtle particles." Bodhi is great bliss.
In this context, "hero" (sattva) means one-pointedness. Furthermore, "great hero" (mahāsattva) refers to those who focus specifically upon the great realm of sentient beings. Regarding the description of the specific location, it says "the essence-vajra" and so forth; the "essence-vajra" is a three-pronged crossed vajra, as it serves as the foundation for the outer and inner maṇḍalas. Others say it is so called because it possesses the essence-syllable Bhrūṃ. The "lotus" is an eight-petaled lotus, pure with the color of the expanse of reality (dharmadhātu), which serves as its foundation; it is not the secret lotus. Since the lotus alone serves as the foundation for all that arises from the awareness (vidyā) abiding in the expanse of reality, suchness is taught as the primary point. As Bhadrapāda said: "Upon the lotus of the foundation in the center of space, the crossed [vajra]," and so forth. If one asks what those "inexpressible" ones are, it says "Samaya-vajra" and so forth. These are those who follow the Sūtra vehicle and are to be tamed by passion, who attain buddhahood through the condition of Vajrasattva’s blessing, from Kṣitigarbha up to Samantabhadra. Accordingly, it is said: "Samaya, body, speech, mind, and meditative absorption—the Victors are determined as the six, such as the heart," and so forth. Kṣitir-vajrā and the others are Locanā and the rest, being pure by their very nature. Space has been explained above. Others, however, cite the seventeenth chapter: "The expanse of space, the reality of samaya, is Vajradhara himself," and thus they claim it refers to the Teacher.
That is not suitable to be shown in the sequence of the retinue. Furthermore, regarding the Teacher, as explained above and also from below: "In the center of the vajra of space," how is that explained? Therefore, because it is the internal basis of the space of the expanse, it is also asserted as the Vajra Holder. Moreover, since form and so forth are purified by that, one should understand them as Rūpavajrā and the others. The phrase "and so forth" means those who are similar to those ordinary sentient beings. Having thus described the retinue of bodhisattvas, the retinue of tathāgatas is described: "the tathāgatas," and so forth. The term "tathāgata" has been explained above and should be understood in all instances. Furthermore, according to the Sūtra practitioners, these are the emanations of the mind of awakening, who have become Akṣobhya and so forth through the blessing of Vajrasattva, for the purpose of demonstrating the greatness of the Buddha-mantra. The phrase "and so forth" is the same as before. "A sesame pod" means without any gaps. Here, to the objection: "Why are the bodhisattvas mentioned before the tathāgatas?" the explanation is: since the bodhisattvas also attain buddhahood here through the condition of Vajrasattva’s blessing, they are equal, and thus they are mentioned in that context. Some maintain that these are mentioned first because they are primary in the process of accomplishment, but that is not so; for these are not the deities of the accomplishment stage, and furthermore, if that were the case, it would be logical for the earth and so forth to also appear after form and the others.
If one asks why the four wrathful deities, who are the deities of the near-attainment, are not mentioned, it is because they were not mentioned due to their inferior activity; it is not that they were not mentioned because they are not deities of the near-attainment. This indicates a distinguished retinue. Therefore, the meaning of these [words] is to make others trustworthy by stating, "I heard this from that authoritative person in a distinguished location, along with those [deities] and myself."
Now, for the sake of those to be directly tamed by the Blessed One himself, who has become a vessel for great passion, the conduct of vajra wisdom—renowned as the deity of all Tathāgatas—is taught, beginning with the words "Then..." "Then" refers to the immediate sequence of the meaning: "Behold Vajrasattva, who possesses the four enjoyments and has three faces." "Vairocana" refers to Vajrasattva, because he appears as the Sambhogakāya and Nirmāṇakāya from the peaceful Dharmakāya of the Vajra Bodhicitta. "Great passion" refers to supreme bliss. Its method is skillful means, which is primarily for the benefit of sentient beings. "The retinue of the Tathāgatas" is primarily taught as the self-offering, as in the words, "Exhorting by the sound of the union of the entire wheel of wisdom," and so forth.
Furthermore, the emanation of those as women is taught, beginning with "Then..." In that context, "some" refers to Vairocana; because he has entered the immeasurable body, the plural term "some" is used.
That is like the eye and like form; all should be understood in that way. Here, the reason the dharmadhātu has not emerged is that the essence of its master, Vajrasattva, has not entered the body. Some say it has not emerged because there is no joy of touch, but that is not so. Why? Because by the words "emanated in the form of a woman," there is touch, and the joy arising from that is also produced; if it were not so, then taste and the other [sensory objects] would also be without touch. Having been thus emitted, it is then inserted into his consort. Thus, the later [text] says: "By way of great passion..." up to "...should be inserted into the body of the one to be accomplished." Some say that this refers back to the phrase "caused to enter his own body," but since the later [text] says "the body of the one to be accomplished," it does not accord with the phrase "his own body." Why is "great passion" mentioned first in the stages of the clear realization (abhisamaya)? Because it is the first of the three meditative stabilizations (samādhi). Then, for the sake of inserting all sentient beings, he is exhorted by the reality of the sound of the application, and the maṇḍala of bodhicitta arising from the jñānacakra is taught, beginning with "Then..." and so forth. In that context, "Akṣobhya" is Vajrasattva; this is said because the purity of cause and effect is indivisible. "Great samaya" is the bodhicitta of great bliss.
Regarding the phrase "the wheel arisen from that": "luminous" means unstained by defilements. "Its very essence" refers to the meaning of the essence of the wisdom of bodhicitta. "Pervaded by various forms" means it is beautified by the archways and so forth, which are the essence of the factors of enlightenment. "Completely expanded by the assembly of Buddhas" means it is endowed with the nineteen [deities] beginning with Akṣobhya. "Luminous" refers to the moon; by the word "and so forth," it is endowed with the sun and the lotus. Because it possesses radiating light and is the abode of the Tathāgatas, it is so called. The "Lord of the Vajra Body, Speech, and Mind" is Vajrasattva; because he possesses those three, he is so called. "Placed in the center of that" means that by his power, all sentient beings are introduced [to the mandala]. Furthermore, the empowerment for those very [beings] is taught starting with "Then," and so forth. "Vajra of bodhicitta" is a name previously assigned to Vajrasattva. "Entered into the mind" means that by the term "union," he enters the mind, melts, and radiates into the lotus of the consort, whereby the secret empowerment is bestowed; this shall be explained in the context of the seventeenth [chapter]. Accordingly, Bhadrapāda spoke four verses beginning with "To be tamed by great passion" and ending with "Empowered for the sake of non-retrogression." That is the explanation of the meditative absorption of the basis, beginning with "Then," and so forth. In that context, "Then" refers to the moment immediately after the supplication was made to the Vajra of bodhicitta.
The phrase "the Tathāgata Bodhicittavajra entered into meditative equipoise" is the connection. Regarding "Vajra of Overpowering," this refers to the vajra that overpowers all harm through the binding of the cardinal and intermediate directions, the ramparts, the lattice, and so forth; because its essence is indivisible, it is called "vajra." He entered into the samādhi known by that name. Its function is described as "abiding in the essence of the vajra," which means that the foundation endowed with indivisibility as described above is accomplished. Some explain the latter part as the meaning of reality itself, citing: "The methods of the foundations..." Furthermore, the venerable Bhadrapāda taught four verses, from "Hūṃkāra, or the Uṣṇīṣa..." up to "...one should meditate on the tiered celestial mansion."
Now, the qualities of the activity of the empowerment taught above are described starting with "Then..." In this context, "Then" refers to the moment immediately following the touch by Vajraśrī. "Blessed by Vajrasattva" means by the power of his enlightened activity. "Bliss" is the wisdom of insight (prajñājñāna). "Mental joy" refers to the secret empowerment, the essence of which is the purification of stains by that [wisdom]. "Superknowledges" should be applied as in the seventeenth [chapter]. Others say this is taught in the later [section]: "Likewise, the result is without gathering."
Then, the Blessed One Vajrasattva taught the generation of reality itself, starting with "Then..." In this context, "Then" refers to the moment immediately following the transformation into the essence of the vajra.
The equality of the vajra body, speech, and mind is Vajrasattva; the indivisible meditative absorption from which he arises is thus named. Some maintain that this also refers to entering the essence of the manifest awakenings, such as the moon of the wisdom of compassion and insight. The power of that meditative absorption is called the "knowledge-being" (vidyāpuruṣa), which means the blessing of the saṃbhogakāya. Furthermore, some hold that this is indicated by the phrase "the cause of the lack of intrinsic nature" from the subsequent section, and that it should be applied to all the forms of the deity bodies that appear above and below. "Three faces" refers to the nature of the three doors of liberation. "Like" means emanated like an illusion, in the sense that in reality it is not like that.
Having thus taught the conduct of vajra wisdom, in order to fulfill the purpose of those elaborations, the wondrous nature of the generation stage itself is taught, beginning with "Then..." "Then" refers to the immediate sequence following the command of the samaya wheel to "enjoy desire." "Emerged from the heart" means having entered from the heart and emerged from the secret vajra, thereby generating the secret maṇḍala. "Ema!" expresses the wonder of generating the outer and inner wheels in the manner of an illusion from that peaceful bliss of the arisen bodhicitta; that very reality is the secret of all the tathāgatas.
"Utterly non-conceptual and without abode" is the meaning of the indirect request made by way of suchness. Now, regarding the Bodhicitta Vajra, the primordial of all families, the great self-nature that pervades all peace and nirvāṇa: in order to benefit sentient beings, he first requested the application of the three samādhis through his emanations or the essence of the other five families, and thus it was spoken. "Then," and so forth. In this context, "then" refers to the very nature of the accomplishment of the Bodhicitta Vajra, the dharmakāya, which is the support of the primordial wisdom of manifest buddhahood in the secret manner and is without appearance; it does not refer to the immediate sequence of the context. "Vajra Vairocana" refers to the Bodhicitta Vajra, because he is the one who causes the saṃbhogakāya and nirmāṇakāya to appear. Others say that these words are a translation. "Suchness" is the secret essence. "Samaya" is the internal. "Jewel" is the external; having made offerings with all offerings and prostrated with a respectful manner, he requested: "Arising from the Secret Assembly," and so forth. In this regard, "Secret Assembly" refers to the three syllables and, through their sequence, the assembly of all buddhas. Thus, it is explained first in the later [tantra] with the words, "That which is taught as 'Secret,'" and so forth. "Arising from that" refers to the bodies that are the assembly of the essence, the vajra, method, and insight. Having thus requested the first approach, he further spoke of "that very suchness."
Having kept in mind the three applications of method and insight in the non-dual reality, they requested, "Please explain!" Others explain it differently. The Teacher spoke, beginning with "Then," to show that because this very reality is of an extremely profound nature, it will not be of benefit to those who are not suitable vessels. "Excellent, excellent" is said because it applies one to the great purpose. "Tathāgata" refers to the Sūtra followers who have not realized the way of Secret Mantra. "Doubt arose" is because they had not heard it before. "Other bodhisattvas" is a term for the bodhisattvas and others. Then, they requested, "Please make them suitable vessels," beginning with "Then." "Became amazed" refers to the profundity itself. "Became wondrous" is because it had not been heard before. Regarding the meaning of that request, it begins with "Grant your blessing," and so forth. "Blessing" means being introduced into the maṇḍala. "Vajra samaya" is the unchanging bodhicitta. By merely touching it, one will obtain the bliss and mental joy explained above, as well as the seventeen essences of the four superknowledges explained in the seventeenth [chapter]; therefore, it says "until they are obtained," and here too it is joined with "please make [them]." Its meaning is: "Please grant your blessing, confer the empowerment of bodhicitta, and teach [it]—this is what is meant."
Now, the invitation of that very essence of the result—the consort of Vajradhara who was previously generated into the bhaga—is taught with the words "Then," and so forth. In this context, "Then" refers to the immediate sequence following the request made by the Bodhisattva Vajrapāṇi. "The Tathāgata of the Vajra Body, Speech, and Mind" refers to the resultant Vajrasattva; although he is the result, because he maintains the mode of the cause, he is designated by the name of the cause in this tantra. This is connected to the phrase "entered into union with that very [state]." "Having known the request" means that while he was mentally aware of that very request made by Vajrapāṇi, the word "having" (nas) must be understood as a particle of sequence rather than indicating that he was about to speak the reply. Some claim that the request was made with the words "Secret Assembly" and so forth; if that were the case, the word "having known" would be entirely unnecessary, as the request would have been made directly before his eyes. Furthermore, since that [other] phrasing lacks logical connection, I do not find it acceptable. "The Vajra Lamp of Wisdom" refers to the vajra that is indivisible and as luminous as the lamp of the wisdom of emptiness. Having entered into the meditative absorption (samādhi) called by that name, he "emerged." If one asks what that was like, it is described by the words "Hatred," and so forth. In this context, "the family of hatred" is a term for that which is born from the enjoyment of purified hatred; as such, it is taught in the later [chapter] as "the enjoyment of hatred."
It is called such because it is both supreme and the essence, being the nature of the wisdom of emptiness. Furthermore, the term "essence" does not mean that the mantra itself is the essence. "Essence" refers to the seed-syllable, as Bzang-po Zhabs stated: "The essence is said to be the seed-syllable." "Arisen from the body, speech, and mind" means "was spoken." "Immediately upon arising" should be connected with "entered immediately thereafter." If one asks in what manner, it is "the Blessed One himself," and so forth; this should be connected with "having become the Great Seal (Mahāmudrā) of Akṣobhya." If one asks by what means and in what manner, it is "by the method of union," and so forth; this means he was generated from the union of the Vajradhara father and mother. Accordingly, the later [tantra] states: "During the stage of approach, one should apply the visualization of the form of the Great Uṣṇīṣa." "In the manner of black, white, and red" is because he possesses body, speech, and mind. "Having become and arisen, he acted for the benefit of sentient beings" is the remainder of the sentence. Then, "the Blessed One" also refers to that very Vajradhara, which should be applied in all instances. "Samaya" is the essence of Vairocana himself, which is not to be transgressed; thus, it means he entered the meditative absorption (samādhi) of the mirror-like [wisdom] from which that arises. The remaining parts and the meaning of the chapter title should be inferred by each individually; fearing too many words, I do not intend to explain them further.
Ignorance is the purity of ignorance; the terms applied above should be applied to all that follows. Regarding the phrase "the family of the wish-fulfilling jewel," "jewel" refers to the mind, as the latter [text] states: "The precious jewel is taught to be the mind." This is a term for that which is born from the purity of the pride of grasping that. "Summoning the samaya" refers to Amoghasiddhi, because he is the primary one in the meditative absorption that rouses the samaya. He is born from the purity of envy, which is his essential nature. The summarized meaning of the passage beginning "Hatred, ignorance, and desire..." should be understood from the explanation in the latter [text].
Now, the four consorts are described, beginning with "Then..." and so forth. Regarding the phrase "the consort of all Vajradharas," she is so called because she pleases her own lord through offering; this is also stated in the thirteenth chapter: "The very nature of the body’s form..." and so on. She is not a consort in the literal sense, for that would lead to the absurdity of [all] being exclusively pure. The same should be applied below as well. The mention of "the method of application" and so forth above should also be applied here, and it should likewise be applied below. The phrase "in the eastern corner" should be transposed and applied to the south. "Holder of insight" refers to Amoghasiddhi. The phrase "the supreme, perfect consort" should also be understood primarily from the latter [text].
Now, the emergence of the four wrathful deities is described, beginning with "Then..." and so forth.
In this context, the maṇḍala of all the tathāgatas is the maṇḍala of the body; the blessing should be understood as the activity of summoning. Likewise, summoning applies to the other maṇḍalas as well, though it is taught here as the primary focus. Here, the remaining words beginning with "the great mudrā of Yamāntaka" and so forth are to be applied accordingly in the subsequent sections. The phrase "causing all the tathāgatas to be attained" refers to the cessation of their opposites; as it is said in the later [text]: "Yamāntaka is for the sake of exhausting delusion," and so forth. This should also be applied to all [the deities]. The phrase "pleasing the body, speech, and mind of all the tathāgatas" refers to Amṛtakuṇḍalī; by the word "all," summoning and the other activities are also to be applied. Regarding this, Bhadrapāda spoke two lines beginning with "by Yamāntaka and the others, summoning," and so forth. Since the meaning of the mantras for all of these is explained later, I have not analyzed them here.
Now, one might ask: "Why are the six deities belonging to the maṇḍala, such as Rūpavajrā and the others, not mentioned here?" The explanation is: it is not that they are not deities of the maṇḍala, but rather that the compiler did not mention them because there are no summoning mantras for them apart from the common syllables. The meaning of all this was also taught by Bhadrapāda in one and a half root verses, from "With the sword in the heart and the light of the heart" up to "Having seen the complete maṇḍala."
Now, because the meditative absorption of the buddhas is spontaneously present and depends upon mere aspiration, it should be understood as being perfected by just what was previously mentioned; for it is said: "Because you intend for all purposes to be spontaneously present, they depend upon mere aspiration." The meditative absorptions of all the tathāgatas consist of the conduct of vajra wisdom and so forth, which have become the enlightened activity of the tathāgatas themselves. This concludes the commentary on the first chapter, "The Blessing of Reality."
Now, regarding the tantras of the aspect of sound, which were previously requested in passing and which are the very beginning of all [tantras], the chapter on bodhicitta is taught, beginning with the words "Then..." In that context, "Then" means that immediately after the tathāgata himself had performed the benefit of those to be tamed through direct perception and was residing in the palace of the dharmadhātu, [the assembly] requested the teaching for the sake of those to be tamed. The terms "Blessed One" and "tathāgata" have been explained previously; they should be understood in the same way in all instances. "Lord of body, speech, and mind" refers to Vajradhara; this should also be understood in the same way in all instances. "By all" is connected to the verb "requested." "Lord of body, speech, and mind, supreme" is an address. The subject of the request is "unsurpassed bodhicitta" and "essence," which are two aspects. The response is given with the words "Then..."
Regarding the phrase "he also knew the prayer that was offered," this means he understood that the request was made indirectly. "The bodhisattva’s thorough investigation" refers to the desire to ask a question; the meaning is that, having perceived this internally, he spoke. The phrase "he spoke only to the bodhisattva" means either that they also desired to ask, or else, although they are equal in attaining enlightenment through conditions, he spoke to them by demonstrating them as if they were of inferior faculties. In that context, "you" refers to the bodhisattva; the meaning is: "Generate the mind and so forth in such a way." If one asks how, it is through the passage beginning with "the mind is like the body" and so forth. This is the answer to the essential point: the meaning is that the mind itself has become the stainless ultimate form of great bliss. The passage beginning with "the body is like the mind" and so forth is the answer to the unsurpassed point. "Body and speech are like the mind" means that all conventional forms and so forth are mind. Through these three phrases, he establishes that everything is mind-only: the ultimate form is the bodhicitta, and conventional forms and so forth are also the mind, such as the eye-consciousness. Furthermore, in the fifteenth chapter, following the line "Meditate on space within space," it is taught from the words "Then..." up to "it is the very nature of the mind" and "those two are non-dual." "The mind is like the utterance of words" means that even that mind-only is without intrinsic nature.
Regarding the phrase "like the utterance of words," this means it is merely an expression, such as "like space" or "the supreme unchanging syllable." Furthermore, this ultimate mind, which is without intrinsic nature, is also taught in the fifteenth [chapter]. Following the preceding section, it begins with "the Blessed One" and continues through "that bodhicitta does not abide in the body," up to "it is marvelous how the qualities of a buddha follow [it]." That very point is also taught in the latter [chapter] by the passage beginning with "birth, aging, and peace." The conventional [phenomena] such as eye-consciousness and so forth, which are without intrinsic nature, are also taught in the fifteenth [chapter] following that very reality, from "Then..." up to "it does not abide anywhere." The command "generate the cognition by applying it to what is like space" means that by applying oneself non-dually with Vajradhara, one listens to the command. As for "Samantabhadra," because all that is moving and unmoving arises from bodhicitta, all is "good" (bhadra); thus, he is Vajradhara. Although there is no birth, the fact that the ultimate and conventional forms and so forth arise from that very reality is expressed as "Ema!" Furthermore, because the dharmas of the six buddhas are unarisen, the former is primarily taught by the passage beginning with "Then..." Now, regarding the passage beginning with "the object of meditation is the absence of entities," it teaches this: even the essence of thinking "there are no entities" is not something to be meditated upon, for that is merely engaging with the sign of non-existence. Why is that?
Because both entities and non-entities are absent, the noble Nāgārjuna also said: "Abandoning both entities and non-entities," and so forth. Therefore, meditation is that which is meditated upon as being without any focal point. Furthermore, regarding the mind of Vairocana, "all entities" refers to the aggregate of form, ignorance, the mirror-like wisdom, compassion, the perfection of generosity, and so on; these are the aggregates of reality. Because they are ultimately equal in being selfless, they are unarisen; thus, the meaning is that they are emptiness. Furthermore, regarding the mind of Akṣobhya, "these entities" refers to the aggregate of consciousness, hatred, the wisdom of emptiness, and so on. Because they are unarisen, the subjects and so forth do not exist ultimately; this is the meaning of the analogy of space, and it signifies that this bodhicitta is unchanging. Regarding the mind of Ratnasambhava, "all phenomena" is as before, referring to the phenomena of the Jewel family. Because they are devoid of defining characteristics, they are non-entities. If one asks, "From where do those qualities arise?" it is said they are "selfless," meaning they arise from the equality that is like an illusion; the teaching is as before. Regarding the mind of Amitāyus, "arisen phenomena" refers to the phenomena of the Lotus family. Since they lack essence, and because that [essence] is absent, they are also not to be meditated upon. If one asks, "How then should one meditate?"
The meaning is that one should meditate on the illusion-like body and so forth, which are designated by conventional terms just like the conventional term "space." Furthermore, regarding the mind of Amoghasiddhi, "phenomena" refers to the phenomena of the action family. "Luminosity" is a term for being free from substantial entities. "Pure" means being without the stains of the afflictions and so forth, like the example of space. Therefore, it is said that there is neither enlightenment nor the realization of it. Now, the praise for that is spoken, beginning with "Then..." "Marvelous" refers to the unsurpassed. "Wondrous" refers to the essence. "O, Buddha!" is a marvel toward the Teacher; "O, Buddha!" is the root cycle. "Explaining the Dharma" refers to the teaching, a term for marveling at its stainlessness. "The authentic meaning is the pure meaning" refers to the unsurpassed; because it is pure like space, it is worthy of homage. Now, the praise for the essence begins with "Selfless..." In that regard, "arisen from the phenomena of selflessness" means that the Buddha’s body arises as an illusion from the lack of intrinsic nature; because it possesses the very compassion, it is called "enlightenment." "Brings to completion" means that because that body is generated, one pays homage to that unobservable essence, the mind of enlightenment. "Samantabhadra, the pure meaning" also refers to the lack of intrinsic nature, the meaning of which arises from that. "Good" refers to the speech; because it possesses the very mind, it is called "enlightenment."
By generating that, it is said, "into that which is like the great vajra essence." "Pure" is to be understood here as it was above. Regarding "mind" (thugs), because it is endowed with the body and so forth, the words "body" and so on are mentioned; this should be connected as "having perfected that enlightenment of the Teacher." This concludes the commentary on the second chapter, the Chapter on Bodhicitta.
Now, from among the three applications mentioned above, the chapter that teaches the first, which belongs primarily to the stage of approach (sevā), is spoken, beginning with "Then..." and so forth. In that context, "Then" refers to the immediate succession of the second chapter, and it is the same for all subsequent chapters. The mantra oṃ śūnyatā is the blessing of that very bodhicitta of the second chapter; its meaning was also stated by Bhadrapāda: "From bodhicitta, buddhahood itself," and so on, up to the mantra oṃ śūnyatā. "As far as the limits of the expanse of space" and so forth refers to the meditative absorption (samādhi) of the yogins' foundation, the palace. By this, it is shown that it should be made extremely vast. If one asks what its essential nature is, it is "the maṇḍala of the buddhas" and so forth; "buddha" is Vairocana, and the maṇḍala is that which arises from the sequence to be explained below. That itself possesses a mass of light rays equal to the buddhas. "Five-colored light rays" is a term for being composed of the five kinds of precious gems. "Circular" means that the outer enclosure and the inner garlands are perfectly round. "The goddesses of form and so forth..."
This refers to the deities of form, humans, and so forth, adorned with jewel ornaments, tāraṇa [garments], and the like. "In brief" refers to the manner of the ornaments of the celestial mansion; having meditated upon that, one meditates on the resultant Vajradhara as the adhidaiva deity, but this is not to say he is a deity of the supreme Victor [alone]. Regarding the phrase "marked by body, speech, and mind," it should be applied to all. "The application of the single synthesis" refers to the union with the consort, and that too should be applied to all. "Kissing" is the meaning of the mahāmudrā.
The Teacher spoke of their colors, hand symbols, and so forth, beginning with "of body, speech, and mind." "The one possessing the body-vajra" is Akṣobhya, and he is blue. "Blazing intensely" refers to the blazing light-vajra, and it is the same for all. "Terrifying to behold" means that because his nature is aversion, he has a slightly wrathful appearance. "And knowledge," and so forth, refers to the Constant One (Vairocana); "topknot" refers to matted locks. "Crown" refers to a jeweled head-ornament. "Various ornaments" refers to the peaceful ornaments such as earrings and so forth. The Great Vajradhara should be understood from the color of the Constant One and the hand symbols of Akṣobhya.
"Jambunada," and so forth, refers to Ratnasambhava. "Completely dense with clouds of buddhas" means that the five families radiate from the openings of his light rays. "Great vajra" refers to the jewel. If one asks what it is like, it is "emerald," and so forth. "Having a color like a ruby."
The phrase "and so forth" refers to Amitābha. "The principal one, passion" means the meaning of "Passion Vajra." "Five-colored light rays" and so forth refer to the unfailing accomplishment; "five-colored light" refers to green. From those words, the terms "topknot and crown," "various ornaments," and "clouds of buddhas" are to be applied to all. "Peaceful" is to be applied to all except Akṣobhya, as Akṣobhya is described in a wrathful manner. The blessing of the body of the awareness deity is indicated by "Then" and so forth: oṃ dharmadhātu-svabhāva-ātmako ’ham. The meaning of this is: "Because that body of pure worldly appearance is peaceful, the expanse of reality (dharmadhātu) is I." Furthermore, Bhadrapāda said: "Saffron body and central face..." up to "...by the spiritual friend who acts as the concordant cause." Now, having taught the subtle application, the emanation is described by "Jewel color" and so forth. "Jewel color of five kinds" and so forth will be explained below. "Blazing buddhas" and so forth refers to the emanation of the deities themselves. "Holding weapons" means that those very symbols mentioned above are the weapons. Regarding this, Bhadrapāda spoke one verse beginning with: "Seeing the displayed symbols..." "Abiding in the center of the expanse of space" and so forth indicates the specific seats of those aforementioned [deities].
The phrase "expanse of space" is primarily taught in terms of the levels of the abode, and should be applied accordingly in all instances. "Moon maṇḍala" refers to the Great Vajradhara. In some texts, it appears as "moon," which indicates the moon and sun as the cause and effect respectively; this is highly appropriate. "Luminous" refers to the moon. "Wheel" indicates the nature of permanence. "Lotus" also refers to Amitāyus. "Like that" means touching the sun maṇḍala. The same should be applied to all subsequent cases. "Meditating on the vajra" means by the deity yoga practitioner. "Union" refers to Amoghasiddhi. "Arising from" means being similar. "Arising from the vajra" means abiding upon the crossed vajra. "Attaining the way of omniscience" means arising from the limb of permanence. Regarding this meaning, Bhadrapāda said: "The moon maṇḍala, and meditate on all upon lotus and sun seats." This concludes the commentary on the third chapter.
Now, having kept his own welfare in mind, for the sake of others, he first requested the painted maṇḍala known as the "Master's Activity" and then spoke, beginning with "Then," and so forth. "Having gathered again" means having made offerings and prostrated. "All-pacified" means free from signs; this means the Tathāgata who is like an illusion. "The supreme selflessness of all phenomena,"
This refers to the meaning of the phenomena, such as the colors and so forth, as being without self. Having made a general request, "Please explain the supreme reality," the request is then made in a detailed manner, beginning with the words, "All characteristics," and so on. In that context, "all characteristics" refers to the major and minor marks. These should be connected with the phrase "the supreme of the complete body." "Abandoned characteristics" is a term for their ultimate peace. "Samantabhadra" should be understood as all that was previously explained. "Supreme" refers to the essence of the body, which is eternally of the nature of a mirror; thus it is also applied later in that way. "Supreme peace" means that because it is free from characteristics, it arises from the wisdom of individual discernment, and is thus called "arisen from the supreme." "Purifying the conduct of wisdom" means that the maṇḍala, in which individual discernment is predominant, brings about the liberation of the realms of sentient beings. "The great mind of all sentient beings" refers to the enlightened mind (thugs); "sentient beings" refers to all buddhas, because they possess the mind of great awakening. "Pure by nature" means being free from characteristics. "Stainless" means being free from the afflictions and so forth. Having thus requested with words of complete purity, the response is given, beginning with "Then," and so on. "The three worlds" refers to the essence of the gods and so forth. "The three realms" refers to the environment of the desire realm and so forth; the meaning is the nature of all that is moving and unmoving. "Vajra Lord" means that he is the chief even among the buddhas.
"The abode of all Tathāgatas" is connected to the word "explained." If one asks what it is like, it is "the being" and so forth. "Resembling a retinue" refers to the outer and inner vajra fences and circular garlands. "Delightful" refers to the essential nature of the factors conducive to enlightenment. "Explained" is the compiler’s statement that it was taught by the Teacher himself and not by another.
Now, the Teacher’s own promise is stated with the words "Then," and so forth. "Then" means "now." Alternatively, it means that immediately after the master seated in the center of the site was requested by a friend through the sequence of grasping and so forth, the activities of the lines and so on should be performed. "Resembling the vajra of mind" refers to the meaning of the maṇḍala of meditative absorption. Since that maṇḍala of mind also possesses the body and so forth, the words "body" and so forth are mentioned.
Now, to explain that very point: "By thoroughly meditating on body, speech, and mind," and so forth. In that context, "by thoroughly meditating on body, speech, and mind" means meditating on the master in the maṇḍala of mind as Akṣobhya or the Great Vajradhara. Likewise, for the maṇḍalas of body and speech, one meditates on their respective lords. Accordingly, the later text states the verse beginning: "By the vajras of body, speech, and mind," and so forth. "The wise one" refers to one who is skilled in the sequence of activities. Regarding the "pure thread" mentioned in the words "the thread," and so forth:
"New" means not having been used elsewhere. "Extremely pure" means spun by a pure girl of one's own family. "Of correct measure" means that in length it is twice the size of the maṇḍala, and in thickness it is one-twentieth of the door-width. "Extremely beautiful" means that it is neither too thin nor too thick, free of knots, and purified with mantra-water. Regarding the laying of the lines, it is said: "A cubit," and so forth; this means that each side of the pañcarekha is three cubits. "Extremely stable" means it should be made in accordance with the manner of the tāraṇa and so forth. The rest is easy to understand.
Having thus laid the lines, the application of the colors is taught: "In its center," and so forth. Since the colors are to be applied from the inside, the phrase "in its center" is used to begin. Having thus drawn the layout, the placement of the mudrās is taught: "By seeing the ritual of the activity," and so forth. This means that the ritual of the activity should be applied without error through great empowerment; this also applies to the preceding sections. "Adorned with blazing vajras" refers to the perimeter being marked by that. "Eyes like the color of clouds" refers to that as well; since she holds a wheel with the mudrā of the eye alone, one should draw the very essence of the eye. She is called Locanā because she is the mistress of that mudrā. As for Māmakī, since she is the essence of love and compassion, she is the mother of all Buddhas; "kī" indicates compassion, and thus there is no contradiction. Therefore, she is called "born of the family."
Some say that this is said because it is not for receiving the vows of the secret empowerment; however, that is incorrect because it is not certain that [the consort] is exclusively the object of the secret empowerment. As for "vajra," since that is its family, only that should be drawn. As for "blazing vajra," it is so called because the club alone destroys discordant factors. "Draw a vajra in the northern direction" refers to the wrathful vajra. The arrangement of the Vajra Lords is taught in the passage beginning with "the maṇḍala of the mind" and so forth. Regarding that, some say that from the words "that supreme maṇḍala of the mind" up to the end, it is complete, and they assert there are thirteen deities; therefore, they say the cubits are made twelve, and from here downward is the offering. That is not so, because Bhadrapāda did not make a distinction between the maṇḍalas of mind, speech, and body, and because nineteen deities appear in the mind maṇḍala alone. As it says: "The yoga of speech and the body are the wheels; the ritual of both is also as above." Therefore, this is not an offering, but is certain to be the arrangement of the goddesses. The remaining parts are clear and have not been annotated. Regarding the teaching on the offering, it begins with "woman" and so forth. As for "sixteen years," although it is not twelve for the mind maṇḍala, it is mentioned to show that there is no fixed rule. Furthermore, Bhadrapāda said: "That which is accomplished from wisdom and method arises; caste and the like are invalid measures."
"Consecrated by that" means consecrated by the union with one's own consort. "Then by those possessing insight" means by the master who knows the ritual of the ascetic observances. "Māmakī also" indicates that the secret empowerment is conferred by her; it does not mean she is to be consecrated there, because consecration was already taught above. Likewise, for the maṇḍalas of Body and Speech, one should also please Locanā and Pāṇḍaravāsinī; the meaning is that they are likewise one's own consort.
The nature of the offering is stated as "the peaceful Buddhas," and so forth. "Peaceful" means that from the light of the bodhicitta, [emanations] are projected from the pores of the consort. That is the secret offering. Furthermore, the internal offering is stated as "excrement," and so forth. The meaning of all this should be understood from the words of Bhadrapāda, from "Having expelled the obstructors, then having struck the kīla" up to "Having recited and meditated, one should please [the deities]."
The commentary on the fourth chapter is complete. Now, the practitioner is described by way of the mantra conduct and the general conduct, which is designated as "great accomplishment," beginning with "Then," and so forth. "Lord of the abode" refers to the maṇḍala of Mind, as he is its principal, or alternatively, because the Body and so forth are of that same nature, he is so called.
"Supreme of all" means that it is the supreme of all that is moving and unmoving, and not merely the supreme of the gods, because it has already been taught that he is the "Victor of all Tathāgatas." "The purpose of the Dharma" means solely for the sake of hearing the Dharma of reasoning. "Arising from non-conceptuality" refers to the conduct performed solely for the sake of abandoning distorted conceptualizations. The quality of this is that the supreme Vajrayāna of the five families, such as passion and so forth, is accomplished; this is what is meant, and it serves to inspire the practitioners of mantra.
That very conduct is summarized and taught in the passage beginning with "those of low caste" and so forth. "Those with [the mark of] impurity" and so forth refers to the nature of the samaya of eating. "Killing" teaches the samaya of conduct; this includes lying and so forth, but killing is taught as the primary [act]. By this, the individual practitioner is shown. "Even those who commit the acts of immediate retribution will succeed" is also taught in the interim. Now, one might wonder: "Will even those who revile the master succeed?" Since there is nothing more grave than that, it is said that they will not succeed.
Now, those aforementioned points are explained in detail, beginning with "killing" and so forth. Furthermore, the specific distinctions of engaging in desire are taught in the passage beginning with "mother and sister" and so forth. In that regard, according to those who speak of the number of years and the sequence of the maṇḍala, a twenty-five-year-old, a sixteen-year-old, and a twelve-year-old are the mother and so forth, respectively.
Furthermore, the sequence of the maṇḍala of the mind, and the body and speech, follows the order of the mother and so forth; however, this is not strictly fixed. This is because, according to the sequence of the maṇḍala, for one who desires a daughter, the consort is intended to be the nature of the mother regardless of age, and for one who desires a mother from the maṇḍala, she is intended to be a daughter regardless of age. While twelve cubits is taught [as the standard], because that is not fixed, sixteen years is explained [as the specific case]. Therefore, it is certain that she who receives the secret empowerment is the "mother," she who attains the insight-wisdom is the "sister," and the others are the "daughter."
Regarding the statement "one does not engage with her," since she is the master’s consort, one might wonder: "If one engages with her, would it not be a cause for displeasing the master and thus be stained by sin?" To address this, it is said, "The Buddha is the chief," and so forth. The meaning is that because there is no suspicion or conceptual doubt regarding the master’s permission, one is not attached; the phrase "one does not engage with her" refers to not engaging with her if she has not been permitted.
Now, because beings of inferior faculties may develop doubts regarding these words, the sequence for dispelling the objections of the bodhisattvas is taught, beginning with "Then..." and so forth. In that context, the phrase "Sarvanīvaraṇaviṣkambhin and the others" refers to those who have attained buddhahood through the blessing of Vajrasattva and reside in the palace of the dharmadhātu; they are not the deities of the immediate practice, because they were not present at the time of the request. The term "bodhisattva" has been explained above and should be understood in all instances.
"Wonderful" and "reproach" refer to the words and the meaning. Having seen that the request was improper, the Tathāgata of the assembly rebuked them, beginning with the words "Then..." and so forth. In that context, "abandon it" means "abandon that extremely evil intention," as was requested. Why? Because it says, "Of those whose essence is wisdom," and so forth. This means either that wisdom alone is the essence, or that it refers to those who possess the bodhicitta, which is the essence of wisdom. This should be connected with "this nature of phenomena (dharmatā) of those," meaning that their conduct is the nature of phenomena that is utterly pure. Its result is indicated by "the essence," and so forth; it is called "essence" because the conduct itself is of the nature of wisdom. "Dharma" refers to the dharma of reasoning, which should be connected with "this which arises from that purity." This is taught by the phrase "the state of awakening." Having thus understood the nature and the result, the fear expressed by the previous reproach, "We are remorseful," is stated in the passage beginning with "Then..." The meaning of those [verses] is easy to understand and thus is not explained. Then, through the power of Vajradhara and the Dharma taught, a sublime realization arose, and the praise was spoken, beginning with "Then..." "O, the Dharma!" refers to the very manner of non-arising; the subsequent words complete the root [verse]. "The emergence of the meaning of the Dharma" refers to the conduct that arises from that. "The purity of the Dharma" refers to the result of that conduct.
"King" refers to the complete victory over both conduct and its result through selflessness. Having spoken thus in general, he explains the divisions of the body and so forth, beginning with "The body..." and so on. Since the body is endowed with speech and mind, they are mentioned as "speech and mind." Because it arises from the purity that is the very reality free from characteristics, like space, it is said to "abide in that purity." "Unchanging" means that the body does not change throughout the three times; even its appearance as marks and so forth is not truly existent. "Arisen on the path of the purity of the three times" means that the mind also arises from emptiness alone. "Great space" refers to the mind of pure mind; since speech primarily arises from that, it is called the "expanse." Since that speech also arises from emptiness alone, it is called the "path of space"; this is the praise of speech. The mind that reveals the speech arising from the body that is like space is the "supreme three vajras." Since that mind also arises from emptiness, it is called the "abode of space"; this is the praise of mind. The commentary on the fifth chapter is complete.
Now, the chapter that primarily teaches the "near-attainment" belonging to the first application—the blessing of the body, speech, and mind, and the subsequent passion—is spoken, beginning with "Then..." and so on. In that context, "Akṣobhya" refers to the Great Vajradhara; because he has entered the vajra-samādhi of a mind like Akṣobhya, he is so named, and this should be applied accordingly in all instances.
"Oṃ" and so forth are spoken immediately after all the buddhas have entered from the seed-syllable of the Mind Vajra; the same should be applied to the subsequent sections as well. Regarding the meditation on these, it says "the three secrets of the Tathāgata" and so forth, where "three" is connected with "names." "By means of method" refers to the seed-syllables such as Oṃ. "Into the mind" refers to the Body Vajra and so forth; in generating them, the sign of the mind alone is the name. To show that such generation should be blessed through the sequence of exhortation and so forth, it says "these supreme ones," which is explained in detail from "Bhadrapāda says, 'One becomes a person'" up to "having seen the signs of the three secrets." In that context, the mantra of passion is the essence of the feeling that is the cause of passion, such as the reality of Ratnaśrī. Regarding the offering, Amoghasiddhi is mentioned because he is the essence of activity. This mantra itself was not mentioned above; rather, it is spoken here to express the meaning of equality following passion and offering. Regarding the "five qualities of desire," this is spoken primarily to include the essence of all the goddesses, as is understood from the eighth chapter. The "five types of offerings" are flowers and so forth. Furthermore, Bhadrapāda says: "Thus, the empowerment, the light of one's own heart," and so forth, up to "Oṃ sarvatathāgata pūja," where two verses and the mantra are spoken.
Now, the blessing of the body, speech, and mind alone is taught, beginning with the words "Then..." and so forth. The "yogin focused on the mantra" is one who possesses the meditative absorption of the three vajras. "Body" refers specifically to the Vajra Body born from the seed-syllable OṂ residing in the brain; speech and mind are likewise so. This is also shown by the passage beginning, "That which resides in the heart, throat, and crown," and so forth. "Exhorting" means immediately after being pleased by the most secret offerings, one exhorts with the passage beginning, "Glorious Holder of the Vajra Mind," and so forth. Then, "blessing" refers to the phrase "the mind is joyful," meaning that once the Buddhas are pleased in their hearts, they grant blessings, saying, "Please bestow the supreme siddhi."
Now, the meditation on the lack of intrinsic nature of that which was previously generated without being blessed is taught, beginning with "The mind, focused on selflessness," and so forth. "Mind" refers to the Vajra Mind. Meditating on that as selfless and like an illusion applies equally to speech and body. Furthermore, it is taught that one generates [the deity] from the knowledge that one's own body and so forth lack intrinsic nature, beginning with "The state equal to space." This means that because those three are generated from wisdom itself, which is meditated upon as being like space, it is called the "state." "The threefold union" refers to union with the consort. "Accomplishing" means generating from that knowledge of emptiness. To clarify this very point, it is taught: "These characteristics of body, speech, and mind," and so forth.
"Analysis" means that having rendered [the object] without intrinsic nature, one meditates on the union of the three vajras—generated by mantras such as OṂ—with the consort; such is the meaning. Now, immediately following the consecration, the meditation on the lack of intrinsic nature is taught: "If one perceives body, speech, and mind," and so forth. "There is no awakening" means that because, in the ultimate sense, the dharmakāya and so forth do not exist, there is also no meditation upon them. Now, the completion of the subtle yoga is taught: "Then," and so forth. In that regard, regarding the subtle yoga of the Great Vajradhara, one meditates on the form of the Buddha Vajradhara and then undertakes the application of the subtle essence. What is that? "Abiding in the center of the expanse of space," which means one meditates on a moon maṇḍala—the seat of the sign—arisen from the bodhicitta and the seed-syllable, specifically within the secret space of the consort. Furthermore, the subtle essence generated by the syllable HŪṂ abiding at the center of that sign is taught: "At the tip of the nose," and so forth. "White mustard seed" should be understood as that which was explained in the third chapter. "Moving and non-moving" means the deities, who are the nature of the moving and non-moving, and their abodes. "In the white mustard seed" means "one should meditate." Regarding the generation of the sign of that abode, it is said: "Imagined by the secret mantra." "Abode" refers to the sign arising from the very essence of the bodhicitta. "Imagined by the secret mantra" should also be applied to the white mustard seed and so forth; the meaning applies to all of them.
Regarding the statement by Akṣobhya, "the expanse of space" and so forth: the expanse of space should be applied to all [deities] as previously explained. Its specific characteristic is to be understood as a sun maṇḍala. "The abode of the Buddha’s body" refers to the characteristic arising from the bodhicitta. "Upon that" means upon the sun at its center. "Abode" refers to one’s own seed-syllable, which should also be applied to all. "The application in the manner of the eye of the eternal speech" and so forth: the manner of the eye is the method, as it is endowed with the application of the eternal. "Vajra and lotus" means to apply that to the subtle [point]; this should also be applied to all. Thus, the specific instruction is to meditate on the maṇḍala that clarifies the support of the characteristic.
Furthermore, regarding the statement by Ratnasambhava, "the expanse of space" and so forth, it is taught for the purpose of the jewel maṇḍala. "The initial application" refers to the period from the first stage of approach up to the culmination of passion. This should also be applied to all. "The lotus maṇḍala" refers to Amitābha and Amoghasiddhi; it is the sun maṇḍala. "Peaceful" means that because buddhas and bodhisattvas are emanated from the light rays, it is so described; the emanation of the deities is taught in detail. Regarding what was previously called "the abode of the Buddha’s body," the explanation beginning with "the utpala" and so forth refers to the characteristic. Among those, this is Akṣobhya.
In the same way, the Great Vajradhara is also merely a transformation of color from that. "Cana-ka" refers to Amitābha. "The wheel and so forth" refers to the remainder. Having previously taught the emanation of the deities, he now teaches the emanation of the signs: "The abodes of the Buddhas and Bodhisattvas," which means that the vajras and so forth are also emanated from the mouth of the light rays. "Uttering the words of the Dharma" means being exhorted by the syllables of the breath; it means emanating and withdrawing by means of "saṃharamivehe" and so forth. Regarding this, Bhadrapāda spoke a single verse beginning with, "One's own subtle sign," and so forth. Now, having attained the signs of the teaching, he teaches the practice of the vidyā-vow, or other vidyā-vows such as those of desire, beginning with "Then," and so forth. "Endowed with form, sound, and taste" refers to the enjoyments of the secret offering. "The wise one" refers to one who has attained the stable signs or others who desire [the practice]. "Feces and urine as food" refers to the offering of whom. "Meat as food" is for the purpose of destroying the conceptualization of purity and impurity, or because they possess special qualities. Those qualities are expressed in the passage beginning with, "The Bodhisattvas of great intelligence," and so forth. "The state of activity" refers to activities such as pacifying and so forth. "Transcending body, speech, and mind" means that these become completely pure. This concludes the commentary on the sixth chapter.
Now, from among the three applications, the seventh chapter is taught, which primarily presents the sixteen recollections of the vows for the sake of those with inferior faculties. It begins with the words, "Then," and so forth. In that context, "great samaya" means that which is both a samaya and great; it is the conduct. "Reality" means certainty or the meaning of total purity. "Sensual enjoyments" refers to food, clothing, and so on. "As desired" means to the extent that the mind desires. These three applications are to be held in mind. Furthermore, regarding the phrase "all sensual enjoyments," this refers to forms and so forth. These are to be applied to the samaya of the mudrā of one's own deity, both in the context of conduct and meditative equipoise. Accordingly, Bhadrapāda spoke six and a half verses beginning with: "By means of sensual enjoyments such as forms..." "Austerities and vows" and so forth are accomplished only by not prohibiting [enjoyments], and not by austerities and the like, because otherwise there would be faults such as those mentioned in the phrase "at the wrong time" and so on. Regarding the phrase "relying on as desired," one might wonder if this includes relying on begging and so forth; however, since that is a cause of distraction, one should not beg. "Even without begging" means the practice of not stealing and so forth, or the purpose of diminishing the perception of food. "Limbs of mantra" refers to the four limbs or the three applications. Now, the qualities of sensual enjoyments are taught:
Regarding the passage beginning with "Body, speech, and mind," the result of enjoyment is bliss, and the result of that is diligence and fortitude in application. The result of that is enlightenment. "Otherwise" means that if the body and so forth are made uncomfortable by asceticism, one will fall into hell due to that very laziness. "The supreme dharma, the immovable" refers to the unchanging body. "The wisdom of passion" refers to the wisdom of bliss. By that alone, the Bodhisattvas and others are pleased; "heroes" refers to the Buddhas.
Now, the meditation by means of the supports of desire is taught, beginning with "Form is threefold." "Threefold" means knowing [form] as the three doors of liberation, such as the signless and so forth. "That itself" means meditating on those three forms as Vairocana, because "various" refers to the aspect of all forms. This should be understood for all the subsequent [senses] as well. "The chief source of the dharma of passion" and "the unimpeded Vajradhara" refer to the meditation; the lord of sound is Akṣobhya, and the lord of taste is Amitābha.
Having thus explained the divisions, the condensed essence of Vajradhara is taught, beginning with "Form, sound, taste, and so forth." "This" means the meditation of this [deity]. "The secret essence" refers to the Great Vajradhara, and that is the condensed [form].
Alternatively, regarding the phrase "meditating upon that," one meditates on the goddesses of the families, such as Rūpavajrā and the others, in their distinct forms. The entire meaning of that practice and its conduct was also taught by Bhadrapāda in nine verses, beginning with "Having arisen from meditative absorption..." and ending with "...is the offering of all Buddhas." That is the teaching on the recollections, beginning with "Apply the recollection of the Buddha," and so forth. In that context, "Buddha" refers primarily to the [Buddha] Akṣobhya. "Dharma" and "Vajra" refer primarily to the Speech and Mind [of the Buddha]; thus, it is a summary meaning that one meditates upon the Body, Speech, and Mind. "Family" refers to Ratnasambhava and the others. "Wrathful deities" refers to Yamāntaka and the others; thus, another aspect is shown. "Recollection of the deities" refers to others that appear below, which are not those [previously mentioned]. For those who have fallen from the subtle application and have also fallen from the apprehension, the "recollection" is the actual individual recollection by means of the action seal (karmamudrā); thus, it is said in the latter [text]: "What is the recollection meditated upon later?" and so forth. Their specific distinctions are taught in the passage beginning with "women," and so forth. The general meaning of these is that one who has fallen from the apprehension is of very inferior faculties; therefore, one should first generate enthusiasm through the recollections of Body, Speech, and Mind; the gathering of the Body, Speech, and Mind; the Perfection of Wisdom; the unarisen; the drinking of the samaya; and the offering.
This is the instruction: having sought the action seal (karmamudrā), one should recollect one’s own mode of being, such as the recollection of the Buddha and so forth. "Sixteen years of age" refers to a sister, and this should also be applied to the elder and younger sisters. "The three places" refers to the practice, and the other branches should also be understood. "Locanā and so forth" refers to one’s own consort. Regarding "the wisdom syllables HŪṂ and OṂ," and so forth, this is the application of the secret place: one should meditate on the secret vajra and the petals of the lotus with HŪṂ; with OṂ, the vajra-jewel; with A, the center of the lotus; and with two PHAṬs, the path of the oral instructions for the body. Regarding the statement that each recollection is taught individually, it begins with "in that" and so forth. "The form of the Buddha" refers to the meditation on the sequence of the recollection of the maṇḍala and so forth, primarily the Recollection of the Constant; the application of the emanation and reabsorption of their clouds and so forth is the recollection of the Buddha, which should also be applied to the following four. "The Great Vajradhara" or "Akṣobhya" refers to the generation of their bodies. "Recollection of the samaya" means the generation of Vajrasattva and the others from the sequence of drops of seminal fluid; this is the meaning. Some say that Vajrasattva arises from the seminal fluid, and from that, the desired deity arises as a condition. However, I have not seen that condition of Vajrasattva anywhere in the lineage sequence among those generated in the secret place.
The differentiation from that is the recollection of the maṇḍala; the meaning is that one should form a maṇḍala from one's own previous seminal essence alone, which is like a precious white mustard seed and perfectly circular. Regarding that, the recollection of the body is the recollection: "The body of the Buddha is expanded by the five completely pure aggregates, and I too have meditated in that very way up until now." This is called the nature of the body. Therefore, one should generate enthusiasm, thinking, "I too shall become just like that." The same should be applied to the subsequent sections as well. "Like that" means "to be meditated upon as such." "Like the Vajra-holder" should be connected with the word "become." "Characterized by body, speech, and mind" means generating a single enthusiasm that the minds of all sentient beings are the nature of the body and so forth. That is the conduct equal to space. Regarding that, "the body, speech, and mind of all mantras" refers to the essence of the practice. As for "whatever is the body of the Vajra-mantra," it is the enthusiasm that: "Just as the three vajras of the Buddha are meditated upon through the exhortation, the speech of mantra, and the emanated body, I too have meditated in that way up until now, and thus I shall become like that." One should likewise recollect the other branches. Furthermore, the recollection of the samaya is taught by the words "seminal essence" and so forth. "According to the ritual" refers to the application of the nectars as explained by Bhadrapāda and others. "If one kills the retinue of the Tathāgatas..."
This means that the conceptualizations of those with inferior faculties are destroyed; it is the meaning of "non-dual." "The supreme siddhi will be attained" means that by its power, any impairment will be restored. Regarding "naturally luminous" and so forth, it is taught as follows: meditating on that which is luminous like space, unarisen, free from afflictions, non-conceptual, causeless, and without effect is the perfection of wisdom (prajñāpāramitā); this is what is meant by "one meditates by means of that." The essence derived from that is the utterly secret, the signless, and the unchanging. Like the example of space, it is non-dual, not non-dual, peaceful, and utterly stainless. Like the example of space, these two are taught as the very unarisen reality; that is what is meditated upon. By the power of those two, the inferior faculty becomes supreme. The offerings to the family of hatred and so forth are the recollection of the samaya. "Twelve years" is the minimum stated, but the two preceding durations should also be applied. "The application of the family" refers to the application of one's own consort (vidyā). Here, "the body of the Tathāgata" and so forth are the results of all recollections; "the body of the Tathāgata" and so forth are the supreme. "The body" and so forth refer to the Vidyādharas.
"Subtle" means that these [attainments], such as invisibility and so forth, are accomplished merely by applying the ritual procedures of their respective tantras. This concludes the commentary on the seventh chapter.
Now, regarding the statement "the common vow of offering," it begins with the words "Then..." and so forth. "Ratnaśrī" (Jewel Glory) refers to the Lord of that [family], and thus Amoghasiddhi should be understood. "Vajrarāja" (Vajra King) means the supreme among the deities. "Mahāyāna" (Great Vehicle) refers to that very resultant vehicle. "Sky-like conduct" means conduct as pure as space; the meaning is that he brings about its complete purification. "Of all vajras" means that the expanse of the offering of all deities is the cause, and that is Vajradhara. "Supreme Victor" is an address; having requested in general, he then speaks in detail, beginning with "passion" and so forth. Passion and the rest are the Vajrayāna itself; "thoroughly teaching" refers to the Teacher’s body. "Equal to the expanse of space" means that the body is utterly pure. "Path to liberation" refers to the mantra system, such as the maṇḍala and so forth; "teaching" refers to the speech itself. The "three vehicles" are the outer, inner, and secret; "not being separated from them" means abiding in them, but it does not mean bestowing them [upon others]. "Supreme fortune of the Buddhas" means bestowing supreme fortune. This speech is summarized as being pure like space. "Mind" refers to the enlightened mind (thugs); because it beholds the great, it is the "eye."
This is the meaning of the phrase, "thoroughly turning the wheel of Dharma." Furthermore, that mind is endowed with the body and so forth; thus, the words "body" and so on are mentioned. Immediately following that, the words "then" and so forth are spoken. "All" refers to the body and so forth. "Lord of all" means the master of all. This should be connected with "holding the vajra and the jewel." "Empowering all" is the conduct of vajra wisdom. The phrase "supreme offering" is connected to the word "explained"; it is the supreme fortune of the indivisible vajra body, speech, and mind, which is the offering from which the Victors arise. When its essence is described, the words "young" and so forth are used. "Beast" refers to a woman; as for the "birthplace," if the twenty-fifth is not found, one should examine whether she possesses bodhicitta or not, by examining the signs of the channels of the taste, such as the eyes, nails, and so forth, or alternatively, one should perceive the emergence of rakta from that very source. This is not determined by age. "A clean location" means one free from malevolent beings. "Secluded" means having few people. It is a place trodden by the feet of the nature of the Victors. These specific characteristics of the site should be understood from the eleventh chapter. Regarding this, Bhadrapada stated: "In whatever place the mind finds joy," and so on, up to "at dawn, facing the east." The phrase "between the breasts, the head, and the feet" refers to the heart and so forth. The navel itself is the waist. These are the specific rituals.
Furthermore, the consort possessing the four limbs is the Ocean of Wisdom, because she is the nature of profundity. "Nature" refers to the wisdom-being (jñānasattva), not a physical form; as it is said in the later [text]: "The consort is also conquered by means." "Moon" refers to the sun, representing a specific desire. Regarding its ritual, Bhadrapāda taught one and a half verses and five essences, from "Likewise, for the middling, the concordant [results] and so forth" up to "meditate as filled with the five Buddhas." "If one desires the peaceful Vajradhara" means that if one desires the peaceful dharmakāya as Vajradhara, one should also perform the gathering of the Buddhas; this is the meaning of "generating the Ocean of Wisdom together with oneself." Its location is taught by "jewel" and so forth. "Four types" refers to the directions, whereas the jewel itself consists of five types. "Of the three times" means that the Ocean of Wisdom is the source of sentient beings of the three times, and the location is the stūpa. "The pores of my body" means "my consort." "Utpala" refers to the goddesses of the four colors. Therefore, the plural "my" is used. "Lotus" is specifically ruby, which is Rūpavajrā. "Jāti" is Dharmadhātuvajrā by way of color; "threefold" refers to the nature of the liberations. "Karṇikā" and so forth are Locanā and the others. Some say these are the flowers themselves, but that is not so.
Regarding the latter, it is said: "The woman of the expanse of space is called the flower." The specific locations are described by the phrase "yojanas" and so forth. "The wheel" refers to the yogi of the permanent. Others have said: "Lotus, vajra, and jewel," and so forth. Having thus taught the secret offering, the outer offering is taught: "With jewel offerings and so forth," and so forth. Having thus taught the mother, the sister is taught: "The source of jewels," and so forth; it is said, "One should offer a sixteen-year-old." The blessings, offerings, and so forth mentioned above are to be applied here as well, and likewise applied to those below. The specific distinction is taught: "Adorned with the supreme various jewels," and so forth, meaning she is arrayed with crowns and the like. "At the time of accomplishment" means at the time of the approach of the three unions. "The jewels" refers to the secret offering. "In this field," and so forth, refers to the emanated offerings from its light rays; the meaning is that one should offer them four times a day in order to accumulate the collection of the perfection of generosity. These are also to be applied to the preceding and following sections. Regarding the secret offering, it is taught that one should offer to all without duality the very joy of one's own touch: "Of the lord," and so forth. Now, the inner offering is taught: "Abiding in the center of the expanse of space," and so forth. Furthermore, the maiden is taught:
"O fair-faced one," and so forth, refers to a twelve-year-old girl. The specific qualities mentioned, such as "having beautiful eyes," and so forth, should also be applied to the two preceding [types of consorts]. The meaning of these points was taught in full by Bhadrapāda, beginning with: "In that way, one desires empowerment in one's own heart," and so on. The qualities of that are taught in the passage beginning with "This is..." and so forth. This concludes the commentary on the eighth chapter.
Now, the samayas to be practiced that pertain to the great accomplishment are taught, beginning with "Then..." and so forth. In that context, "all" refers to the body and so forth, which should be understood from all the applications mentioned above. "The enjoyment of body, speech, and mind" refers to the maṇḍala of hatred and so forth, which is the definitive meditative concentration; "three" refers to what is primarily taught. "Experience is supreme joy" is because it possesses the quality of preventing rebirth in the hell realms and so forth. "Buddha maṇḍala" refers to the palace arising from the permanent [nature]. In its center, one meditates on Akṣobhya; in this context, as many [details] as possible, one meditates on a five-pronged vajra with four faces in the hand. "The Buddhas appearing in the three times" refers to meditating on all the deities of the maṇḍala. As it says in the latter [text]: "One should generate the wheel of hatred," and this should be applied similarly to the subsequent [sections]. "Crushed to powder by the vajra" means that then, through the application of emanation, reabsorption, and so forth, the malevolent ones are crushed to powder for the sake of preventing them from going to hell, and so forth. As many [details] as possible are intended.
Regarding "the siddhi of the mind," the practitioner also becomes the Vajra Mind through the very clarity and purity [of that state], as the latter [text] states: "One becomes the Vajra Hatred oneself." As for the object of accomplishment, the qualities are taught in the passage beginning with "the vajra slaying," and so forth; "all sentient beings" refers exclusively to enemies. Furthermore, the latter [text] states: "By that yoga, having placed [them]," and so forth. Regarding the teaching on performing the welfare of the stingy through delusion, it begins with "Then," and so forth; "by entering" is connected to "he spoke." The "application of all jewels" is the yoga of stealing; it should be construed as "having plundered by that sequence." If one asks how, it says: "Having meditated on the three vajras," which is the very form of the vajra; as the latter [text] states: "The master of the three syllables in all limbs." From its seed-syllable, through the sequence of the moon, the radiation, and so forth, having plundered, both the object of accomplishment and the practitioner become as described. "All oceans of families" refers to what is common; it is said, "one should also enjoy even that which is not permanent," and this should be applied similarly to other preceding and following [passages]. Furthermore, regarding the teaching on performing the welfare of the envious through passion, it begins with "Then," and so forth. "Like a woman" means to join with one's own consort. The "four samayas" are the four branches, such as the approach, and so forth. "All" refers to the women of the envious.
"Should be meditated upon" refers to the application of summoning and so forth, as many as there are. Having thus explained the purification of physical actions, the speech [actions] are explained starting with "Then..." and so forth. In that regard, having seen those who are to be tamed by falsehood, one employs all the rituals; "beneficial words" are called "vajra words," which means they are perfectly true. Accordingly: "Truth is solely beneficial to others; the other is absent because it is not beneficial." Therefore: "Untainted by faults, the speech of space is stainless." "Emanate according to the actual meaning" means that one should perform the emanation and withdrawal of the meaning from the seeds of the three vajras, as stated in the later [tantra]: "One should recite and emanate by oneself." The remaining samayas of speech are explained starting with "Then..." and so forth; here too, one speaks after employing all the rituals for those to be tamed. "And so forth" includes idle gossip and slander. As for mental actions, they are not for the sake of others; since malice and the like are exclusively afflictions, they should not be generated. Even if they arise due to circumstances, one should meditate on the form of the deity as explained in the later [tantra]; that is "conduct" (caryā), but it is not the "mantra conduct" (mantracaryā). Regarding their meaning, Bhadrapāda taught three and a half verses, starting from "The benefit of beings, as appropriate..." up to "...there is none in the wisdom that realizes that."
Now, although doubts were dispelled in the fifth chapter, the manner in which it is difficult to gain conviction is addressed by setting aside the objection of wonder, as stated in the passage beginning with "Then..." The term "Samayavajra" refers to Kṣitigarbha. "All Tathāgatas" refers to the retinue as previously explained. Because he did not actually utter words of disparagement, the perception of disparagement is mentioned. The meaning of this is: "It is explained that, like space, it is unstained and non-abiding, and it becomes meaningful for the intentions of sentient beings, such as those possessed of hatred." The analogy of the fire-drill shows that although it does not abide, the nature of the result is as it was described and is not deceptive. "Ultimate" means that those activities of meditative concentration are embraced by the absence of intrinsic nature; this is also stated in the later [chapter]: "All things are like illusions," and it is explained repeatedly in this very [text] as well. "Reality" (tattva) means that which is to be ascertained, as it is said: "Since one is not stained by sin oneself, one should certainly seek the secret and so forth." The commentary on the ninth chapter is complete.
Now, for those who do not hear the sublime signs through peaceful service, the chapter that primarily teaches the forceful method is spoken, beginning with "Then..." "Assembled" means having performed offerings. "Mantras" refers to the deities; the "complete collection of their essences" refers to all the forceful rituals. "Great siddhi" refers to the supreme siddhi. Its "manner" is the method. Its "supreme" aspect is the forceful method; "great" means it is taught as the primary [subject].
One should understand that this is also the supreme among the common methods. "Perfectly" (yang dag) refers to the meaning of cause and result; this also includes the results that appear below, for it is not the way of the Buddhas' speech to speak without first being requested. The "ocean of all afflictions" refers to the five families; "the lord of that" is the meaning. In that context, the passage beginning with "body, speech, and mind" primarily teaches the practice; likewise, by using that as an illustration for other methods, the meaning of the transition is: "if the yogi who practices that does not achieve [success]." "Tens of millions of vidyās" refers to the methods for the benefit of sentient beings, such as pacifying and so forth; as Bhadrapāda said: "Exhorting each [deity] for pacifying and so forth," and "the garland mantra is also called vidyā." The word "also" (kyang) implies that because the yogi is diligent in the mantra conduct and approach, it is possible they might not be watched over [by the deities]; this is the meaning of the remainder. "Thinking it will be perfected" is because of that very diligence. "Tathāgata" is the essence of the body, and "samaya" is the accomplishment. "Visualizing" means to make the request; this should be applied similarly to what follows. "Of this very [teaching]" indicates that even the Buddhas of the past spoke thus, and it is not a statement of the compiler. "Then" and so forth refer to the qualities; at that time it was so, and the yogi who recites this also attains those qualities: "Recalling Vajrasattva."
This refers to the recollection of the samaya of accomplishment and so forth. If that is the case, it arises from the purification of the habitual tendencies of the mind itself, which is the nature of accomplishment. Thus, in the fifteenth [chapter], the example of the wish-fulfilling jewel and Bhadrapāda also stated: "From the mind, perfect awakening arises," and so on. Now, for the purpose of the yoga of yogins to provide relief to all sentient beings, the sequence of manifest awakening—excluding the vajra-pride—is taught in the passage beginning with "Then," and so forth. "The arrangement of the maṇḍala" refers to the moon of the wisdom of method and insight. "From the center of that" refers to the moon seat in the center. The syllable HŪṂ is the seed-syllable produced from the two moons. "One's own form" refers to the vajra produced from the seed-syllable. "Of the Buddha," and so forth, refers to the body produced from that. Some say that "from the center of that" refers to the two moons, and that "furthermore, whatever seed-syllable resides in between" is what is meant. Regarding that meaning and the associated pride, Bhadrapāda taught four and a half verses, from "Possessing its own characteristic" up to "one should meditate on the blazing radiance." Now, the seed-syllables for generating the deities of the supreme Victor are taught in the passage beginning with "One's own maṇḍala," and so forth. For example, just as many offspring are produced from a single seed within the womb of a sow, all are generated from one's own syllable alone; that is the condensed essence.
Furthermore, this should be understood from what Bhadrapāda stated: "By the sword of the moon-heart, with the light of the heart," and so forth. Now, the connection with the wrathful essence is taught: "The person of one's own mantra," and so forth. "The four places" refers to the heart and so on; thus, the four mudrās are taught for the purpose of emanating the summoning of the Buddhas. To generate the signs together with the syllables at the center of those mudrās, the seed syllables are taught: "At the heart," and so forth. One should visualize the subtle moon and sun and place the syllables upon them; from those arise the signs, such as the great five-pronged vajra and so on. Regarding the hooks that emanate from those seed syllables, it says: "The vajra hook," and so forth. "The distinctions" refers to the hooks of the wheel and so on; as it says in the fourteenth [chapter]: "By the distinctions of the wheel, vajra, great lotus, and vajra hook." "The three vajras" refers to the purpose of emanating the two forms of the three vajras for the summoning of the Buddhas, which should be understood from below. The central syllables such as HŪṂ are those that invoke the five essences explained above. "JAḤ" is the summoning by the hook, as in aṅkuśa jaḥ. "PHAṬ" is the fierce invocation; some say it is the name for striking with a kīla, as in "Strike [the name] with MĀRAYA PHAṬ." Having spoken of the Vajra family, the Wheel family and so forth are taught: "The wheel, the lotus," and so forth. "Behold those who grant the supreme!"
This means "to be sustained by the gaze." Immediately following, the bestowing of accomplishments is taught in the passage beginning with "the mind is terrified," and so forth. Regarding the phrase "having acted contrarily," it means that the practitioner, rather than having a mind of invocation, acts out of mere hatred; by thus acting with violence toward the Buddha, one is destroyed. Then, the passage beginning with "thereafter" is taught. In that context, a "mantra-born person" is one generated by mantra; the meaning is that they are not a "mantra-sattva." Such a person is a beginner. "Likewise" means in the same manner as others. Now, the samayas pertaining to the beginner and so forth, as well as the vidyā-vow and the maṇḍala of samaya and so forth, are taught as the "mantra-sattva." "As many as there are" refers to all yogins. "The wisdom of the three vajras is perfected" refers to the practice, which is the supreme deity of the body; this is mentioned primarily, but the remaining limbs should also be applied. "All things should be examined" refers to the bodhicitta of great bliss; that is what is to be examined. Furthermore, because all things, both moving and non-moving, are non-dual in nature, they are called "all things." This is the samaya; it is not spoken of in terms of the wisdom-knowledge empowerment. The maṇḍala of method and wisdom is described in the passage beginning with "the consort, the sovereign," and so forth. Its meaning is this: having completed everything, such as the generation of the vajra by the syllable HŪṂ, one should gaze with a mind of passion for the wisdom consort. Regarding her female form, the passage beginning with "the world," and so forth, is taught in the sixteenth [chapter].
Regarding the passage beginning with "goddesses, nāgīs, and yakṣīs," it is said: "To be emanated there" means that one should consecrate [the deities] into the five families through emanation and reabsorption. Its qualities are described as "the three vajras," which refers to the three bodies (kāyas). "Bodhicitta" refers to great bliss. "The life of Vajrasattva" means that one attains that unchanging life. The detailed ritual for this is taught in the sixtieth [chapter]. The commentary on the tenth chapter is complete.
Now, the chapter that primarily teaches the locations for the applications, called "the field of accomplishments," is spoken, beginning with "Then..." and so forth. In that regard, the sixth [chapter] spoke of the "method of methods"; its seed syllable and essence are clearly explained as "the supreme three vajras" and so forth. If the deity of the body is supreme, it is called "the supreme three vajras." Since it is the method for attaining enlightenment, that great seal (mahāmudrā) of the three vajras is called "the method." The mantra of the syllables is then spoken: with OṂ, the Body Vajra is generated; the same should be applied to the subsequent ones as well.
Now, the seed syllable of the palace situated upon the crossed vajra, which belongs to the samādhi of the four, is spoken as "the maṇḍala" and so forth. "All vajras" refers to the three-pointed crossed vajra. The seed syllable of the palace born from that is BHRŪṂ. "The vajra cloud that generates all" refers specifically to the crossed vajra.
The passage beginning with "the vajra maṇḍala" explains the locations of the seeds of the three vajras mentioned above. "Vajra maṇḍala" refers to the wheel of approach located in the brain, which is the syllable OṂ, so called because it is indivisible. The generation of the Vajra Body occurs through the sequence of the syllable OṂ residing upon the moon at its center; the same should be applied to the subsequent [vajras] as well. "Luminous" refers to the lotus, because it is stainless. "Dharma" refers to the vajra, because it is the dharma of knowing reality as it is. Thus, it is said in the Moon:
"Having examined that location of the wheel of the vajras of body, speech, and mind, which are the luminous and dharma vajras."
Now, regarding the request in the first chapter, the syllables and the sequence of nectar are taught, which are not included in the nature of the initial approach itself, but are surrounded by the four goddesses and involve the exhortation and so forth. This is expressed by the passage beginning with "by the syllable BHRŪṂ." "The arising of the three vajras" means the three syllables together with HOḤ, and the meaning of "meditate on the samaya arising from that." The "reality" taught is expressed by "the essence of the three times" and so forth. "The one who pleases" refers to Vajrasattva, who arises from the bodhicitta and resides within the lotus; the two syllables HOḤ are taught as the essence of method and insight. "Body, speech, and mind" refers to the syllables OṂ and so forth residing in between them, such as: "OṂ is the supreme body of the Buddha," and so forth. "The cause and fruit of the Buddha arise."
This means that by means of that, one generates the vidyā-deities such as the Great Vajradhara or Akṣobhya. "By meditating on the three indivisible vajras" means that the nectar of wisdom arising from that melting is the samaya itself. "It becomes complete" means that the body becomes fully perfected through the sequence of exhortation and so forth. Furthermore, Bhadrapāda spoke one and a half verses, from "With Oṃ Āḥ Hūṃ, [one becomes] the Sattva Ho" up to "having caused the two bodies to melt."
Now, regarding the common ritual procedures for accomplishment based on meditative concentration, it says "in a secluded place" and so forth. "Delightful" means adorned with flowers, fruits, and the like, because it is praised for the accomplishment of the family. "One's own mantra samaya" refers to the samaya-sattva of the Tathāgata. "Place the syllable Oṃ at the heart" means that having visualized the Bhrūṃ of the jñāna-sattva's mark, one places the Oṃ alone there. "Great clouds of five-colored light rays" refers to the jñāna-sattva, the essence of Vairocana. The Oṃ is also five-colored. "Vajra body" does not mean the completely pure body, but rather one that is similar in color and so forth. "Possessing the five wisdoms" refers to his consort, because she is blessed by the five wisdoms. These rituals should also be understood below; their common ritual will be explained in the twelfth chapter, as that is the appropriate context.
Regarding the term "samaya-wisdom" (samaya-jñāna): "samaya" refers to the samaya-mudrā, and "wisdom" refers to the wisdom-being (jñānasattva). At its heart is also the syllable Oṃ; thus, the "samaya of the word" is Oṃ. "Abiding on the path of words" means abiding on the path of speech. Now, concerning the lotus and the crossed vajra (viśvavajra) abiding in the dharmadhātu that are taught: "all vajras" refers to the crossed vajra. The "abode of the Victors" is the lotus, which is the place of complete purity. Here, just as the vidyādharas of the three principal [deities] are taught, one should apply the respective syllables to all [deities]; however, here they are taught primarily. Likewise, this should be applied to all subsequent [sections].
Regarding the practice of the "Invisible" (antardhāna), which is taught by dividing [the text] into sections, it says: "In the center of the wisdom-maṇḍala," and so forth. The "wisdom-maṇḍala" is the palace of the Eternal One (Nitya). The "Great Vajra" is Ākāśagarbha; because he is the master of the invisible wisdom-vajra, he is "Great." "Upon all bodies" means one should visualize one's own symbol, the syllable Khaṃ, at the four locations. "Like space" means invisible.
Regarding the vidyādharas of the Bodhisattvas, it says "Vajra" and so forth. "Light rays" means the five-colored wisdom-being. That very meditative concentration (dhyāna) is the enjoyment (saṃbhoga). In the same way, the enjoyments of the other Bodhisattvas are to be inferred. The syllable Thīṃ, blazing with light rays, is taught as the seed-syllable of the superknowledges (abhijñā).
One who possesses the application of any deity whatsoever should contemplate a body formed from the subtle particles of a form identical to oneself. Regarding the phrase "in speech," it means that the reality itself is to be placed in one's five locations; the ritual for this will be explained below. "The supreme samaya of the buddhas' superknowledges" is a praise meaning that this very meditative concentration is the samaya, and through it, one becomes equal to the superknowledges of the buddhas. Furthermore, the specific qualities of the Vidyādharas are taught in the passage beginning with "the expanse of space." "Vajrasattva" refers to the Great Vajradhara or Akṣobhya. "By meditating on the three vajra samayas" means that one should clearly visualize and place one's own syllables upon the signs of the vajra body, speech, and mind—the oṃ of the wisdom of emptiness. The same should be applied to all subsequent [deities]. "By the vajras of body, speech, and mind" means by means of the aforementioned meditative concentration. "In the secret wisdom" refers to the four, such as emptiness and so forth. The reason this appears at the end of the analysis here is that it is the basis for that. Here too, oṃ is to be applied to all deities. Now, the actual field for accomplishments is taught in the passage beginning with "in a very secluded place"; a very secluded mountain cave is a place of invisibility. "Of various kinds" refers to those with flowers and so forth, which belong to the Vidyādharas. "Wind and flowing water" refers to places where the ocean is trodden by foot. "Cemeteries" are for wrathful activities. "And so forth" refers to crossroads and the like for summoning.
Regarding the superknowledges (abhijñā), they are the abodes of the sages (ṛṣi) and so forth. At the time of the approach (sevā), all those peaceful places are suitable, as the eighth [chapter] teaches: "In peaceful places." These are designated as such because they are not restricted to all [places]; thus, many specific locations are mentioned for each. By the phrase "the condensed meditative concentration" (dhyāna-saṃkṣepa), all accomplishments (siddhi) are intended. Regarding the explanation of the perfection of the superknowledges: "Akṣobhya-wisdom, pure, and so forth," and so on. "The supreme Buddha" refers to places trodden by his feet and the abodes of the supreme sages, where the superknowledges are applied. The meaning of "the great five-pronged vajra" and so forth is that, through the yoga of Vajrasattva, the five vajras are generated from their respective seed-syllables at the eyes, ears, forehead, heart, and navel. By applying the five ṭhīṃ syllables to their centers, it becomes so. The wheel and so forth are to be applied in the same way. Now, regarding the samādhi of the four, the wheel arising from the bhrūṃ explained above and the eternal body (nitya-kāya) arising from it are taught: "Vajra-space," and so forth. "The Buddha is seated" means through emanation and reabsorption. "Like the supreme Buddha" refers to that very eternal body. Now, regarding the application of the supreme activity, the yoga of the drop (bindu) is taught: "The maṇḍala of the Buddha," and so forth. "Vairocana is placed in my body" refers to the wisdom-being (jñānasattva). "Oṃ" is the oṃ of desire and the bhrūṃ.
One meditates by means of the consciousness of the mantra, and because that very [consciousness] is the cessation [of conceptualization], it is called "vajra." Cessation refers to the cessation of the breath. The "vajra" refers to the deities of the bindu. That very [cessation] is the emanation and reabsorption, which one meditates upon as non-dual with one's own mind; the same should be applied to the subsequent [sections] as well. It is "Oṃ," or "Jriṃ," or indeed "Aṃ." This and the recitation are called the "stage of application," as Bhadrapāda stated:
"Place the bindu of the essence of the wisdom-being,
The light of one's own mind, within the heart.
Meditating on the consciousness of the mantra
Is explained as the 'stage of purification.'
Likewise, the nature of the recitation
Is that which rouses the mind from dullness."
Here, as it is applied to the three principal [deities], it should be applied to all. Regarding its ritual procedure, Bhadrapāda spoke these four verses, from "The ground of cessation, the emanation of the heart's light" up to "Emanate whatever is for the benefit of beings." Furthermore, the Vidyādhara stated: "The vajra of space," and so forth. Regarding "in body, speech, and mind," this refers to the right side of the three vajras, or alternatively, the right side of their heart; it is not the heart itself, as explained above. "Of the body, speech, and mind vajras" refers to the qualities just mentioned.
The commentary on the eleventh chapter is complete.
Now, regarding the common accomplishments from the nature of the result, it begins with "Then," and so forth. This is because "generation" is the aspect of the cause. From "becoming equal to space" and so forth...
"Visualize these musical instruments" and so forth, up to that point, is a general teaching on the common accomplishments and meditations arising from the sky-like essence. If one asks what those are, they are the eight common accomplishments: the accomplishments of the vidyādharas, invisibility, clairvoyance, specific activities, treading the ocean with one's feet, and the specific mantras; as well as the dispatching [of messengers] and the keen eye. Thus it is said: "The eight common accomplishments and the supreme state of Buddhahood." Their specific distinctions should be categorized according to their respective contexts.
Regarding the common ritual for these: first, through the stages of the four yogas of approach and accomplishment, one obtains the signs of sublime attainment. Then, having performed one hundred thousand offerings of the three suchnesses to one's own mantra, one proceeds to the place appropriate for oneself. From the abodes of the deities, one performs the near-accomplishment and so forth—either for each deity individually or for the complete assembly, as appropriate. Apart from that, the practice to be accomplished is to be performed according to the rituals as they have been explained. This should be understood from the verses spoken by Bhadrapāda, such as "Alternatively, the signs of accomplishment," and from the summary verses.
Now, the explanation of their rituals is stated: "In a great hermitage" and so forth; this refers to the place of invisibility. The following refers to the vidyādhara [accomplishment]. "In the vajra of body, speech, and mind" refers to Vajrasattva, the condition.
Regarding "Vajra Mañjuśrī," this refers to meditating on Mañjuśrī, the treasury of wisdom, generated from the syllable mūṃ through the melting [of the deity]. That condition is necessary for others here [in the ritual], but not for oneself, as will be shown below. Then, one should meditate on the syllable khaṃ at the four locations of the sword generated by one's own mantra. As for the emanation and so forth, these should be performed from one's own seed-syllable alone; thus, up to this point, the vidyādhara arising from meditative concentration, the superknowledges, and invisibility are complete.
The invisibility based on substances is taught as follows: "Arising from the three indivisible vajras," and so forth. The yogi should prepare a pill of excrement and urine combined with gold and silver. Having inserted it into the secret place, when one meditates on the wheel of one's own maṇḍala generated by one's own mantra therein, that which is not mentioned here should be understood from below.
Furthermore, the vidyādhara based on substances is taught as: "The wheel radiating light," and so forth. One who possesses the constant application should meditate on one's own insignia as the abode of all Buddhas arising from one's own mantra, and the same should be applied to others as well. Regarding "thirty-six Mount Merus," this refers to the great trichiliocosm; "thirty" refers to the three thousand [worlds], and "six" refers to the nature of its six directions. Therefore, it is said of Amoghasiddhi: "In the trichiliocosm, he is supremely heroic." "Endowed with the five wisdoms" is as explained above and should be understood for all [deities]. What is not complete here should be applied from below.
Now, the emanation and reabsorption of the pill is taught: "With Oṃ," and so forth. Through the application of Vajra Mañjuśrī, one should employ the ritual of excrement and urine arising from the indivisible vajra according to the sequence explained above. Having placed a pill the size of a chickpea—arising from Oṃ, Maṃ, or Muṃ—into the secret place, which is the outer and inner maṇḍala presided over by one's own deity, one should recite the three syllables to invoke it, chant one's own mantra, and then, as it leaps up, consume it. The incomplete ritual for this should be understood from the fifteenth [chapter].
Furthermore, the emanation of the vidyādhara is taught: "Abiding in the maṇḍala of the luminous expanse of space," and so forth. Through the application of the Permanent One, according to the sequence explained above, one should generate a wheel of gold or the like with one's own mantra and place it in the center of the inner maṇḍala presided over by oneself. By reciting the mantra as before, if that wheel leaps up or rises and is taken into the hand, one will attain the qualities as they have been described; this should be applied to all [cases] accordingly. "Triśū" and so forth refer to those possessing such signs; "the distinction of the vajra" refers to the distinction of the deity, which is according to its respective context. One should understand that for all these accomplishments, the deity is the application of oneself alone.
Now, regarding the summoning based on meditative concentration, the summoning of the Buddhas is taught: "At the crossroads of the path," and so forth. "The distinction of summoning" refers to the distinction of the object to be summoned; it means one summons whoever is desired.
Regarding that, it is taught that if one is to summon the buddhas, one should use the mantra endowed with the three applications, such as the first and so forth, and with a person possessing the wheel of the great maṇḍala, summon those abiding in the wind by means of the hook of the wheel and so forth. This is followed by the passage beginning with "Vairocana." "The Victors abide" refers to those very ones abiding in the hearts of the three vajras, such as the vajra and so forth. The deities who emanate for the purpose of summoning are taught in the passage beginning with "The supreme aspects," which means that for the summoning of the buddhas, the three vajras themselves are emanated. "The hook and so forth" means also the noose. The fact that this is not complete here should be understood from the fourteenth [chapter].
Regarding the application of the tongue for the purpose of the inner offering explained in the eighth [chapter], the sequence is taught in the passage beginning with "The supreme aspects." "The supreme aspects" refers to the nose. The supreme of all aspects of the nose is the nature of method and insight. "All" refers to the deities of the body without exception; one should understand it thus in all respects. "Body" refers to the permanent. "By the vajra application" refers to the application that appears below. "Accomplish the secret offering" means that after performing the secret offering and the outer offering and offering praise, one should perform the inner offering. The passage beginning with "Great flesh" teaches the appropriate food for the practices mentioned above. "The supreme three vajras" refers to the vidyādharas of the three principal ones based on meditative concentration. "Having performed this vajra application," and so forth.
This refers to the application of nectar (amṛta) that follows below. Now, the mudrās for the accomplishment of the Vajra Body and the Great Accomplishment are taught in the passage beginning with "of the Vajra-holder" and so forth. In that context, the four—the Vajra Body, Vajra Speech, Vajra Mind, and Wisdom Being—are respectively the action, dharma, great, and samaya mudrās. Regarding this, Bhadrapāda stated: "The vajras of body, speech, and mind are said to be the nature of action, dharma, and the great," and so on; these, together with the crown, make five. Furthermore, the latter [text] states: "The Buddhas, Bodhisattvas, and wrathful kings are sealed with the five mudrās."
The application for purifying the tongue is taught in the passage beginning with "the samaya of the tongue" and so forth; on the tongue, a vajra the size of a barley grain arises from the syllable HŪṂ and is blessed by HŪṂ. The application of the nectar to be consumed is taught in the passage beginning with "A and" and so forth; A generates the skull-cup (kapāla). OṂ is the blessing immediately following the blessing by the vajra, which transforms it into the nectar of wisdom (jñānāmṛta). "Samaya" refers to the five substances to be consumed. This is also explained in detail in the latter [text], and Bhadrapāda likewise stated two verses beginning with "Sun, moon, water, medicine, and fragrance" and ending with "one should satisfy the maṇḍala with that."
Now, the qualities of the accomplishments mentioned above are taught in the passage beginning with "the supreme accomplishment of the three vajra samayas" and so forth.
In this regard, the vidyādharas of the three principal deities who rely on the meditative concentration of the three vajra samayas are such that, once accomplished, they become similar to the [deities'] bodies and so forth; by this, other [accomplishments] relying on meditative concentration should also be understood. "The samaya of the wheel" refers to that which relies on substances. "Of all the supreme samayas" means that this is superior to those accomplished through the rituals of other tantras; why is that? Because one meditates on the vajra through this ritual. Likewise, other [accomplishments] relying on substances should also be understood. "Illuminating the thousandfold world-systems" refers to those who range over the first thousandfold world-system. Regarding that, the vidyādharas are those who range over thirty-six Mount Merus; and by the phrase "in the third thousandfold," they range over the third thousandfold world-system, while those who are "invisible" range over the first thousandfold world-system. As for the superknowledges, they should be understood as ranging over the intermediate thousandfold world-system through inference. Thus, Bhadrapāda also said: "Invisibility is the supreme of all," and so forth. The remainder is not analyzed here as the meaning is clear.
Now, the specific methods for those accomplishments are taught: "The application of the samaya of approach," and so forth. In this context, "approach" (sevā) is the ritual of the supreme deity. "Near-accomplishment" (upasevā) is the ritual of its consort. "Accomplishment" (sādhana) is the ritual of the supreme siddhi. "Great accomplishment" (mahāsādhana) is that of the supreme Victorious deities. Thus, the Uttaratantra states: "By way of the manner of great passion..." and so on, up to: "The emergence of the maṇḍala like myself is called 'great accomplishment'."
This is as clearly explained in the Meaning Summary (Arthasaṃgraha) by Bhadrapāda. Regarding the term "vajra distinctions," these refer to the aforementioned [stages] such as the "small" and so forth. Within those, there are sixteen [categories] existing in four modes each. Thus, the Subsequent [Tantra] states: "By the distinctions of the common and supreme," and: "Having thus understood the distinctions at the conclusion of the great accomplishment of the great [stage]."
In that context, the nature of the supreme deity is wisdom. Regarding the "small" [stage] as explained by its four modes, it says: "The application of the samādhi of approach," and so forth. Here, the "samādhi of approach" refers to meditating from the five syllables arising from the bodhicitta of the union of Vajrasattva and consort, up to the supreme non-abiding nirvāṇa. Regarding this, Bhadrapāda stated: "The mind of Oṃ Āḥ Hūṃ," and so on, up to: "The friend who acts as the concordant cause." This is the concordant fruit of the small [stage], arising from a friend through light similar to oneself.
The "near accomplishment" refers to the activity of the sense bases and so forth of that supreme deity through the vajras of Kṣitigarbha and the others. The term "sense bases" is an illustration; since this involves knowing everything, the elements and so forth should also be applied. Regarding this, Bhadrapāda stated: "From the ripening, one goes to all-knowing," and so on, up to: "By the seeds." Because it ripens in a distinct way, this is the ripening fruit of the small [stage].
At the time of accomplishment, one should exhort the deity of knowledge, the lord of mantras, with verses of invocation. This exhortation is taught as a distinction because it is not performed in the middling accomplishment and so forth; however, the rituals of generation and so on should also be understood. This is as stated by Bhadrapāda above, from the words "becomes a person" up to "having seen the signs of the three secrets." Because one's own light is the primary agent of the actions of body and speech, this is the result of the "person of small capacity."
When performing the great accomplishment, one should visualize the lord upon the crown of one's own mantra-vajra. This is also stated by Bhadrapāda, from "for the sake of the pure, free from stains" up to "the supreme crown of the consort, the sovereign." Because it is free from stains, this is the result of "separation" for the small capacity.
Regarding the statement that the preceding approach is subsumed within the essence: the words "of the approach" and so forth mean that immediately after the exhortation by melody, one gathers [the deities] with light and contemplates them as the nature of all buddhas. Now, the manner in which [the deity] is greater than all other deities through the power of wisdom is taught in common: the words "or else" mean "also of the four vajras." In that regard, the four vajras are from the Explanatory Tantra: "First is the awakening of emptiness; that is the approach." The words "three bodies" refer to the accomplishment; likewise, the near-accomplishment and so forth should be understood by implication, as they are not mentioned because they depend on the ritual of the principal deity.
Regarding this, Bhadrapāda stated: "By the light of the sword at the heart..." up to "...desiring to hold the mastery of the mind." The results concordant with the cause of the great [capacity], and so forth, are as before. The method for the consort whose wisdom-power is of middling capacity is taught as: "The four times," and so forth. "In the five places" means to be blessed by the five Buddhas. Having mentioned the specific ritual, the fourth branch should be understood as depending on its own ritual. Bhadrapāda also stated: "For the middling, likewise the concordant cause, etc.," up to "...meditate on being filled by the five Buddhas." Furthermore, the concordant cause and so forth for the middling are as before. The common ritual for all applications of the non-dual practice for supreme siddhi is taught as: "The wisdom-vajra, the syllable Oṃ." The syllable Oṃ is an illustration; Āḥ and Hūṃ should also be understood. Through that Oṃ, one should perform the approach and so forth through the stages of generating the jewel-part and so on. As the latter [text] says: "Whatever application of the practice to be accomplished..." and so forth. Bhadrapāda also stated: from "Hūṃ Āḥ, the eight-petaled [lotus]..." up to "Oṃ sarvatathāgata-anurāga..." and it is also clearly taught in the Piṇḍārtha. Now, the time for the siddhis is taught: "Seven days and..." and so forth. "In detail" means to be understood from other tantras.
Regarding the phrase "the supreme secret," this refers to this tantra, for it was previously stated that accomplishment is achieved in half a month. Others say: "This is the time for accomplishment through forceful means; because of the phrase 'supreme exhortation,' and since it was previously stated that accomplishment occurs in seven [days], this is the supreme half-month." Thus they say. Now, the verse for exhorting the minor accomplishment is spoken: "In this regard, 'this' refers to the actual accomplishment of the nirmāṇakāya; 'vow' is its meditative concentration; its 'object' is that to which one should pray, and thus it is connected as 'the object.'" Its meaning is: "One should recite these first two verses that follow, which are the objects to be prayed to by means of the meditative concentration of the Vajra Body." The same should be applied to the following two [verses]. Among those verses, the first is for one's own emanation, and the latter is for those invited from the ten directions. "Accomplishment" refers to the accomplishment of the saṃbhogakāya alone. In this way, it should also be understood as the great accomplishment. "It will undoubtedly split into pieces" means that it is impossible [not to happen] regarding the blessing alone. The commentary on the twelfth chapter is complete.
Now, the chapter primarily teaching the recitation known as the "great accomplishment" is spoken, beginning with "Then," and so forth. First, here is a praise of the four methods of the aforementioned siddhis: "Wisdom itself is the vajra," and that is the supreme. "Holder" has the sense of possessing. "Sage" refers to the complete purity of the actions of body and so forth.
"All purposes" means the purpose of all. In that context, the "way of great awakening" refers to the four methods themselves. "Buddha" is the body; "Dharma" is the speech; and "Mantra" is the mind. Because they have become the way of those [three], they are the four: excellent, knowing, and stable—thus, "Emaho!" Even the unarisen phenomena are these four methods; because they are accompanied by the result, they are called "distinguished." Now, the request for their desired intention is stated: "The supreme collection of all mantras," and so forth. By meditating on the supreme deities—the three indivisible vajras—one will attain the three bodies and the wisdom of great bliss. This is taught as the primary accomplishment among all preliminaries to recitation. "Families" refers to the garland mantras. "Mantras" refers to the seed syllables and the invitation mantras, as it is also said: "One should extract them with the name-mantras endowed with the vowel-bindu." It is also said that the garland mantras are likewise taught as appropriate; reciting those is the recitation of the vajra deities. Because that very thing performs the great purpose, it is the "supreme wisdom." Through its application, one is blessed by all the Buddhas; thus, "Please explain that" should be connected. Furthermore, the request for the vajra recitation belonging to the supreme victory of activity is stated: "Abiding in the ocean of wisdom," and so forth.
Jñānasāgara is the consort; together with her, the signs of the vajra body, speech, and mind are the three syllables. Please explain all the recitations and applications associated with them. The word "and so forth" refers to the wisdom being (jñānasattva). Its qualities are described in the passage beginning, "The buddhas arisen from the three times," and so on. The response begins with "Then," and so forth, first teaching the supreme activity recitation. In that context, "the meaning of all the mantras and deities" refers to the supreme activity recitation. This involves placing the three syllables—the signs of the three vajras—at the hearts of the three divisions of the vajras; from these, the emanations and so forth occur. It says: "From the three locations of body, speech, and mind, one should perform the three types of emanation." This means that by sequentially emanating from each seed syllable, one emanates forms. Regarding the offerings, it says "of the buddhas," and so forth; this means that one should offer to those buddhas who have been specially emanated throughout the entire expanse of space by means of the offering of supreme bliss, which is the absorption of one's own consort. If one asks how they are absorbed, it says "the supreme form," meaning that other forms such as Vajrarūpā, who emanate from that seed syllable, also dissolve into one's own consort, which is the meaning of offering with sublime bliss. "Wisdom vajra" refers to possessing a non-dual mind. Alternatively, "by the three divisions" means emanating them simultaneously. "Individually" means emanating each one from its own respective seed syllable. The emanation of the wisdom being is described as: "Body, speech, and mind are selfless."
Thus, it is said: "In this case, it is unlike the nature of the emanation of the body and so forth," meaning that the five families are emanated simultaneously. "Consciousness" refers to the wisdom-being (jñānasattva). "Mind" refers to the seed-syllable. Having stated the time for the emanations, it says "having uttered," meaning one emanates after uttering the first syllable of the breath. Regarding the time of withdrawal, it says "having completed," meaning one withdraws after the activities such as the offerings are finished; that is the recitation of the essence mantra. Accordingly, Bhadrapāda stated in four verses, from "From the vajras of body, speech, and mind" up to "one should cause them to dissolve into the center of oneself."
Having thus taught the common recitation of the deities, the specific modes are taught: "The awakening of body, speech, and mind," and so forth. In that context, since the body is also endowed with speech and so forth, it is referred to as "speech and mind." For the yogi of the permanent [nature], the analysis of the entity and non-entity of the body is what is called "Buddha," and that is its recitation. At the time of awakening to the samaya of speech, through the application of Amitābha, one should contemplate the purity of sound as being beyond expression, as it is said: "Sound is pure, yet not sound." At the time of awakening to the samaya of mind, which is Vajrasattva, one analyzes the essences of the vajras as being free from subject and object. Through the application of Ratnasambhava, who realizes the meaning of equality, one contemplates the Buddhas of the three times as equal and non-dual. Through the application of Amoghasiddhi, for the sake of offerings and so forth, one should perform the emanation and withdrawal of clouds of bodies.
These are the recitations of one that also belong to the others, as they are taught here as the primary ones. Now, the recitation of the vidyās and mantras is taught: "The samaya of the wrathful ones," and so forth. This means that through the applications of the samaya of the wrathful ones, such as killing and so on, the sound of the garland mantra renowned in one's own maṇḍala is to be emitted. In that context, "one's own" refers to whichever wrathful deity is made the lord; the maṇḍala is named after that. As it is said in the Māyājāla: "Whichever deity is placed in the center of the maṇḍala, the Buddha says that the maṇḍala is named after that [deity] as a vajra maṇḍala."
Regarding "expressed by the desired object": this refers to inserting the syllables of the breath, such as delusion and so forth, into one's own seed syllable and the mantra of invitation. By reciting this together with the name of the object of accomplishment and the exhortation, one acts for the benefit of those who are stingy and so on. Alternatively, it refers to the garland mantra of the goddess of the family or the wrathful deity; this is precisely what is intended in the "great accomplishment." In that regard, "expressed by the desired object" means to delight in benefiting sentient beings who possess stinginess; the same should be applied to the subsequent terms, such as "those who are jealous" and so forth.
"Abiding in the state of delusion" means abiding in the yoga of Vajra Delusion. "The other" refers to having acted for their benefit. "Arisen from the Vajra of Passion" means emanating from its three places; it acts for the benefit of others through the forms of body, speech, and mind. This should also be applied to the preceding and following sections.
"Ocean of desire" refers to abiding in the yoga of the Vajra of Desire; this should also be understood from what follows. "The samaya of the three perfect vajras" refers to the three syllables, which are the nature of the three vajras. The "central channel" is the essence of life, the letter A; therefore, Amitābha is called "Immeasurable Life." "Neuter" means that there is neither emission nor withdrawal. The meaning of this is as follows: any yogin should visualize a red A, the nature of the life-force, residing in the lotus of the heart. With Oṃ, the life-force, which is the identity of the five colors, is projected through the path of the nose; with Hūṃ, it is withdrawn and dissolves into the A, remaining there for a long time. One should recite until, at the point of emission or in its own place, a sign arises and it dissolves into that very [syllable] without escaping; this is what is meant by "the longevity practice."
Regarding the recitation of the Vajra Lords, such as Rūpavajrā and the others: the practitioner of this yoga, through the purity of their own Lord, abides in the center of that. If one recites according to the proper method, generating passion within the wheel of the retinue of the three applications during the four periods of each day, one will attain enlightenment. This is the common ritual. Thus, Bhadrapāda said in five verses beginning with: "Every day, at the four intervals..." and ending with: "By that, one should understand all."
"Great knowledge, Locanā and the others" does not refer to the yogin here, but to the mantra of the rosary. The yoga is simply in accordance with the Vajra Lord.
Regarding "the enjoyments of desire," the thirteenth [chapter] states that by means of the mantra, name, and exhortation associated with this, one brings forth [the deity] and performs activities such as pacification; these are the "enjoyments," and by relying upon them, one's desires are accomplished. These two arise from a mind of passion. To demonstrate that which arises from delusion, the text mentions "the samaya of delusion": this refers to the meditation on the delusion of not knowing the characteristics of the abode through the wisdom that is devoid of male and female forms, performed by those who recite the mantras of the Knowledge-Kings such as Kṣitigarbha; this is also to be applied in common [with the other activities]. Furthermore, that which is born from the state of hatred is performed with a mind of hatred toward acts such as taking life by those who recite the mantras of the wrathful garland; this does not refer to the speech of Vajra Hatred. "The supreme practice possessing the dharma" refers to being endowed with as many rituals as there are, such as killing and so forth. Now, the seed syllables and so forth for the recitation of the wisdom-being are taught: "Of those possessing the wisdom wheel," and so on. "Wisdom" refers to the wisdom-being. "Possessing the wheel" refers to those of the eternal yoga; one should recite while meditating on the meaning of the mantra, clearly visualized at the hub of the wheel in the heart of the wisdom-being. Since it is both the mantra and the meaning, it is so called; this application should be understood to apply to all. "The five buddhas" is stated as the primary [case], but it should be applied to the entire maṇḍala.
Regarding "five light rays," this refers to the five families. Its meaning is that while one recites the mantra, all the deities of the maṇḍala also recite it, and from the seed syllable of the wisdom-being (jñānasattva), the forms of the five families are emanated and reabsorbed. "By the distinctions of the three vajra bodies" means the distinctions of the three vajras and the wisdom-being; regarding the three vajras, there is both sequential emanation and simultaneous emanation. The meaning is that the wisdom-being is certain to be only simultaneous. As for the meaning of "with the body, the essence of the body," and so forth, it teaches that during the offering of recitation, one should offer with the body of the goddess of one's own family, without confusing the positions.
Now, the specific activities of the practice are shown. In that regard, there are two: the activity of meditative concentration (dhyāna) and that related to the mantra of the rosary. Furthermore, meditative concentration requires mantra, and that which is related to mantra also requires meditative concentration. The activity of meditative concentration also has two parts: that performed by one's own wheel and that performed by the auspicious deities. These include pacifying, enriching, magnetizing, wrathful activities, summoning, expelling, destroying poison, and so forth. The divisions related to mantra will be explained in their proper context.
Regarding the activity of meditative concentration as it is taught: "By the wheel of the great maṇḍala," and so forth. This should be applied to all [sections] as "abiding in the wheel of the great maṇḍala." "Five-pointed vajra" refers to the five principal [deities].
The meaning of this is as follows: by means of the three vajras, one should transform the color of any chosen deity according to the specific activity within a maṇḍala such as the fire-base of one’s own deity or the maṇḍala of Mahendra. If one meditates on the meaning of the mantras, such as the wisdom-being (jñānasattva), at the heart centers, any activity whatsoever will be accomplished; this is what is meant by "making it one’s own wheel." Because meditative concentration itself is the vajra, and because that is what is emphasized here, it is called "the activity of meditative concentration." Furthermore, regarding the activities of the auspicious deities, it is said: "For pacifying, the manner of Locanā," and so forth. "Manner" refers to a constant state similar to one’s own method. "Vajra-Padmāvatī" is Amitābha. "Vairocana" should be understood as Amoghasiddhi after the translation. Now, the manner of wrathful activity is taught: "Sentient beings who are without attachment," and so forth; this is a disparagement of the Mahāyāna. "Utterly inciting" refers to the incitement for outer and inner killing by means of the name and the mantra māraya phaṭ. That is shown in the three lines beginning with "Those who dwell in the three realms." Then, regarding "one should thoroughly accomplish the activity," this refers to outer [rituals] such as the ritual stake (kīla); the meaning is that having performed the inner [practice], one then employs the outer. In that regard, Akṣobhya alone is said to be the one to be manifested: "In the center of the expanse of space," and so forth. "The five-pointed wheel" should be understood as a five-pronged vajra with a rim, or alternatively, as the brandished vajra of a wrathful deity.
“Vajrasattva” is the condition for generating Akṣobhya. From the samaya of his melting, there arises a five-spoked wheel; from that, his own insignia; and from that, Akṣobhya. This condition is to be applied when a yogin transforms into another [deity] as Akṣobhya, but it is not the condition for one’s own deity. It is taught that all accomplishments are to be performed by means of obtaining the insignia. Even those who have attained mastery over certain wisdoms do not generate their own forms [at this stage], as this is the initial stage of the near-attainment and so forth. Thus, Bhadrapāda said: “One possessing the conduct, discipline, and mantra, through the blessing of the eyes, body, and so forth,” and so on. Therefore, one should understand that these are necessary for transforming into another deity in all the rituals of accomplishment. “The Buddha-wheel” means Akṣobhya surrounded by the great maṇḍala. The passage beginning with “The sentient beings who have come from the ten directions” teaches the internal slaying. By being exhorted by the mantra, the sentient beings of the ten directions are subjected to the application of slaying by Vajracaṇḍa; having gathered them into oneself in the manner of a peaceful body, they are then to be emanated again. One may exhort them with “OṂ HŪṂ RAKṢAṂ [Name] MĀRAYA PHAṬ,” or exhort them with one’s own name-mantra or the garland-mantra of Māmakī. Then, having dispatched Vajrarākṣasas holding various mudrās who await the command, they bind the object of accomplishment, lead them away, and perform actions such as expelling and striking, as well as the stages of entering, binding, and so forth.
Furthermore, it is taught that by performing the application of killing, one should imagine that even the intestines and so forth are drawn out and consumed by the messengers that appear below. "For seven days" means that one should perform this for seven days at either noon or midnight. "Death will occur without a doubt" is taught as a matter of certainty. Now, in order to seize [the victim] by means of the painted maṇḍala, the meditation for expelling obstructors is taught, beginning with "In the center of the expanse of space." "Meditate intensely on Vairocana" refers to his location. The meaning of this is that immediately following the supplication, fire offering, and so forth, one meditates on the palace of the Permanent One in the center of the platform. There, one should perform the three applications of the Great Vajradhara. Regarding this, Bhadrapāda taught five verses beginning with "First, by means of the conduct of approach" and ending with "The three samādhis are supreme." "Sentient beings coming from the ten directions" and so forth teaches the expelling of obstructors after rising from the supplication. As before, one gathers and radiates the sentient beings of the ten directions through the non-dual wisdom; then, having risen, one brandishes the vajra, circumambulates the ground three times, and recites the following verses three times. "The wheel of command" means that, abiding in the center oneself, one issues commands for activities such as wrathful rites to the deities of the wheel using the garland and exhortation mantras.
Regarding the phrase "supreme application": because one is oneself the Vajra Holder, if anyone should transgress my word, then even if they be a god, they shall be destroyed by the application of the wheel of command; this is the meaning of the threat. Furthermore, Bhadrapāda stated: from "Having been gazed upon by the wrathful Mañjuśrī" up to "they will undoubtedly shatter," there are five and a half verses.
Moreover, it is taught that the ritual of wrathful activity (abhicāra) should be performed by Yamāntaka: "The Buddha maṇḍala possessing the wheel," and so forth. The "Buddha maṇḍala" is the palace arising from the Tathāgata family. "Great wheel" refers to the great maṇḍala of Yamāntaka. "One's own vajra" refers to the vajra maṇḍala in which Yamāntaka has become the lord, conjoined with the mirror-like purity of one's own master; the invitation is also performed with the mantra Jina-jik. Likewise, when other goddesses and wrathful deities are conjoined with the purity and mantra of their respective family lords, they become the lords of the wheel. As Bhadrapāda stated: "Whichever one resides in the center, that should be known as the lord of the wheel," and so forth. "Those who have entered" refers to those who, after the aforementioned application of killing, are gathered by me in a peaceful form. This ritual consists of the four [deities] of Akṣobhya; specifically, for the exhortation, one uses one's own garland mantra. Other wrathful deities should be understood in the same way.
Now, the protection wheel is taught: "The vajra of body, speech, and mind," or...
And so forth. One’s own mantra quality is the deity of knowledge (vidyādevatā). The uṣṇīṣa is the wrathful Uṣṇīṣavijaya. The phrase "or else" refers to the Tejorāśi. Its meaning is as follows: after meditating on the initial method and wisdom, for the sake of that which is uncommon to the followers of the Lesser Vehicle, one should cause any suitable deity to blaze according to the ritual of the wheel of the ten wrathful ones. Regarding this, Bhadrapāda said in a single verse: "Hūṃkara, or else the Uṣṇīṣa..."
Now, the palace arising from the permanence taught in the eleventh [chapter] is described: "In the center of the vajra space," and so forth. The samaya is the palace. The dharma is the essence of the factors of enlightenment. As for "abiding," it refers to the identity of the sun and so forth. Bhadrapāda also said: "Well-treading upon the sun and moon, possessing the seat of the deity upon a variegated lotus."
Now, having performed the gathering of the vajra clouds as taught in the tenth [chapter], the practice of pride is described: "By all the Buddhas in the expanse of space," and so forth. "The syllables of one’s own mantra, the words of wisdom" refers to oṃ vajrasvabhāva-ātmako ’ham. "One should meditate on the form of the mind" refers to the pride of that [mantra]. Its meaning is: having emanated light arising from the vajra into one’s own wheel and then withdrawing it back, one should recite the mantra and maintain the pride. As it is said: "For the sake of the embodied, one creates the light of the Victor; one should declare, 'I am the identity of that.'"
Now, a single common accomplishment is taught: "Endowed with all the supreme aspects," and so forth. "Vajrasattva" refers to meditating on the subtle particles of water as Vajrasattva; this is the condition for meditating on the deity of the family. "Arranging the Buddhas in succession" means that the yogi of the permanent [family] meditates on the water as Locanā and so forth, or otherwise, as whichever deity belongs to one's own family. "Treading upon the water with the feet" means that once it has been established as solid, one should walk upon the water. "In meditative equipoise" means that at the time of walking, one joins with one's own deity. "Upon the crown" means that one acts as the lord over the crown of the water deity.
Now, the specific activity of suppressing an enemy and their army through meditative concentration is taught: "Having meditated on the maṇḍala of the Great Powerful One," and so forth. This indicates that one should visualize the object of accomplishment generated from the first letter of their name in front of oneself, perform the summoning of their consciousness and so on, and then, upon their crown, visualize Mount Meru generated from suṃ. Upon that, one generates the yellow Great Powerful One (mahendra) from laṃ, square in shape and marked at the corners with three-pointed vajras. Having emanated a palace upon a variegated lotus and crossed vajra, one meditates on the feet of a yellow wrathful deity treading upon it, and recites one's own mantra along with the exhortation. The army and the ritual are exactly the same, and should be supplemented accordingly. Regarding the suppression of the army, it is taught: "Of the samaya of the enemy's retinue," and so forth. By this, it is also said: "An image of the army made of bone powder..." and so on.
One should fashion [the effigy] from earth from a place where poison and water meet, and so forth, generating it with the initial syllable. Having written the mantra of the garland together with the name and the exhortation upon a cloth from a charnel ground using the substances as described, one should insert it into the interior. After performing the internal destruction, one should strike the heart of the target with an iron or bone kīla eight finger-widths long and five-pointed, generated from the syllable HŪṂ, while reciting the mantra beginning with OṂ GHA GHA and so forth, in a state of wrath. This is what is being taught. The incomplete portion here will be shown in the fifteenth [chapter]. I have written it in a single measure for the sake of easy understanding.
Now, regarding the teaching on the pacification of fevers and so forth, it says "in a village" and so forth. The meaning of this is: any yogin should visualize a five-pointed vajra arising from HŪṂ in the sky. By reciting the mantra garland while exhorting with "ŚĀNTIṂ KURU," the light of the vajra, like the fire at the end of an eon, burns away the disease. Then, having withdrawn [the light], for the sake of enrichment and the removal of defects, one should radiate jewel lights and clouds of Buddhas holding the nectar of the Dharma, and thereby bestow empowerment. This is the meaning.
The qualities of this are taught by "by this" and so forth. "Even after completing the commitment" means "after completing the preliminary service" as mentioned above; this should be understood in all instances.
Now, for the purpose of protecting the painted maṇḍala, the striking with kīlas is taught by "the great king Vajrāmṛta" and so forth. The meaning of this is the expulsion of obstructors through meditative concentration, as taught.
One should take a khadira-wood kīla, anoint it with fragrances, and tie it with a red thread. Visualizing it as the form of the Enemy of Obstacles (Vighnāntaka) arising from the syllable HŪṂ, and having first mentally examined it, one should subsequently circle the ground with forms emanating from either the ten directions or a single one. Reciting the mantra "GHA GHA," one strikes it with a mallet, thereby securing the ground. Regarding this, Bhadrapāda stated: "Having completely circled the ground..." up to "...one shall destroy all those obstructors."
Now, the peaceful activity is taught: "The sublime maṇḍala of excellent luster..." and so forth. The meaning of this is as follows: the yogi of the permanent [deity] generates the desired object of accomplishment at the heart of his own jñānasattva using the first syllable, and having summoned the consciousness and placed it there, he recites: "OṂ RURU SPHURU JVALA TIṢṬHA SIDDHALOCANI SARVASĀDHANI [Name] ŚĀNTIṂ KURU OṂ." By this, the goddesses of his own family, such as Locanā and the rest, are emanated to pervade space; they are then reabsorbed into a mass of light that pervades the body of the patient, burning away the disease, and then emanate again. Having also condensed the meaning of removing defects, the patient should be released after being empowered with the vase of nectar. The qualities of this are "By that..." and so forth, which are easy to understand.
The enriching activity is taught: "In the center of a moon maṇḍala..." and so forth. The meaning of this is also as follows: one visualizes a yellow Amitābha upon a Mahendra [mountain] situated on a moon; the mantra is also placed at the heart of whichever [deity] is desired: "OṂ KAṬE VIKAṬE KAṬAṄKAṬE [Name] PUṢṬIṂ KURU SVĀHĀ."
Thus, for the rite of enrichment (puṣṭi), one should insert svāhā in place of oṃ. Regarding this, Bhadrapāda stated:
"For pacifying, enriching,
Magnetizing, summoning, and separating,
Expelling, and for wrathful rites,
One should append oṃ, svāhā, hoḥ, jaḥ, hūṃ, and phaṭ
To the end of the mantra for accomplishment."
Therefore, by invoking with svāhā, one should meditate on the goddesses such as Gaurī filling the sky. She is called "Gaurī" because she holds a white lotus. Then, having gathered them back like the light of jewels, one should fill the body, speech, and mind of the practitioner. If one desires enrichment specifically for wealth and so forth, one should perform the empowerment of filling the practitioner's house with a rain of jewels. If one desires the enrichment of the Dharma, the distinction is that the form of Amitābha displays the clouds of Dharma, such as the powers and fearlessnesses.
Regarding the rite of magnetizing (vaśya), it is taught: "In the center of the expanse of space," and so forth. Here, one should visualize the Vajra Sky-Being Amoghasiddhi in the form of the red Supreme Dharma (dharmottama) upon a sun disk situated on a crescent moon. Placing the object of desire at the heart, one should perform all the activities as before by reciting: oṃ tāre tuttāre ture [name] vaśaṃ kuru hoḥ. As for "descending splendor," it is accomplished simply by entering through the application of five-colored light rays and generating splendor in the subject of the rite.
Now, the ritual connected with wrathful rites (abhicāra) is taught: "The Vajra Rākṣasa of space," and so forth, which has already been explained. "Abiding in the maṇḍala of fire" means:
Regarding the rite of wrathful activity (abhicāra), it is said that Akṣobhya and the others should be performed while abiding upon a triangular fire maṇḍala. Now, the meditative visualizations of the colors and so forth of those deities are taught, beginning with the words "Vairocana" and so on. The three faces are the nature of the three doors of liberation. The three modes of white and so forth are the purity of the three bodies (kāya). The six arms are the purity of the six perfections (pāramitā); these should be applied to all [deities].
The meditation on the wrathful deities (krodha) who are proximate to the activities of summoning and so forth for the deities of the maṇḍala is taught: "The great wrathful Yamāntaka," and so on. This does not refer to the deities proximate to the protection wheel, because Vajrasattva is seen to be generated below. The meditative visualization below is also like that. The wrathful deities proximate to the specific activities are taught: "The king Ṭakkirāja," and so on. Because they are not deities of the maṇḍala and by the previously explained reasoning, they are not proximate to the protection and so forth. The four arms being proximate means embracing the two consorts; this should be understood in all cases. "Peaceful" refers to the precious ornaments. "Mass of Splendor" is Hūṃkāra. "Victorious Uṣṇīṣa" is Uṣṇīṣarāja. Furthermore, the phrase "and the others" means that those two are to be meditated upon for the purpose of protection. The phrase "in accordance with these" means that the mantras of the wrathful deities are taught in accordance with the auspicious activities; this is the meaning to be applied following the garland mantra (mālā-mantra). Now, it is said that those aforementioned [deities] arise from Vajrasattva.
"In the center of the expanse of space," and so forth. "Mirror-like" refers to that wisdom; likewise, the others should be understood as arising from their respective wisdoms. "Marks" refers to the marks of the Vajra Body itself. "Illusion" refers to that which brings joy through forms that captivate the eyes and mind; as it is said in the Māyājāla: "The four joys are also emanated through illusion." "Blue utpala" refers to the red [lotus]. "Utpala" is indeed the lotus itself. "Tārā" is so called because she liberates sentient beings by extending the mudrā of the sublime Dharma. The hand implements of Yamāntaka and the others should be understood from the subsequent [text]. These goddesses and wrathful deities are also the purity of their respective lords; when associated with the mantra, they are the lords of the wheel, which is why the phrase "Vajra Maṇḍala" and so forth is mentioned. "King of Desire" is so called because he is the nature of the apprehended object. "Mahābala" (Great Strength) is so called because each of his limbs is greater in strength than that of Nārāyaṇa. "Blue Vajra" is designated by way of its color. "Acala" (Immovable) is so called because he is immovable regarding the goal of enlightenment. "Completely surrounded by a blazing wheel" means surrounded by a wheel arising from the mouth of light rays. Furthermore, because he possesses the syllables of the Uṣṇīṣa of the Māras, he is called "Uṣṇīṣa-Cakra." "Sumbha" is so called because he is beautified by being the second lord of mantras. "Nirodhana" (Obstructing) refers to the wrathful application of arresting the breath.
This means that the activities such as summoning and so forth are accomplished as indestructible as a vajra, unbreakable by others. The commentary on the thirteenth chapter is complete.
Now, from the chapter primarily teaching the forceful [activities], the first activity related to mantra is taught, beginning with the words "Then..." and so forth. In this regard, there are two parts: the general [activities] and the specific. The general [activities] are ten: pacifying, protecting, increasing the Dharma, magnetizing, summoning, expelling, neutralizing poison, separating, killing, and bringing down rain. The specific [activities] are to be distinguished in their own respective contexts.
Regarding the meditative absorption (samādhi) beginning with "The supreme samaya of pacifying," it has already been stated that this is the meditative absorption of one's own lord, to be understood through inference. "This queen" refers to the mantra that is non-dual with that [lord]. "Recalling the Buddha Vajra" indicates the display of power; at that time, it becomes so, and when yogins are exhorted by it, they perform the activities of pacifying and so forth by recollecting them.
"All activities are thoroughly accomplished" means that by transforming that very [deity] through color, seat, and the mantra of exhortation, one performs whatever is desired; this should be understood for all [activities]. "Exhorting the Vajra Samaya" means that one's own yidam is exhorted by that [mantra] for the activity of pacifying, or that one exhorts [the deity] with the melody of the nectar of wisdom. "Reviving the dead" refers to its pacifying activity.
The ritual for this has been explained in detail by the abbot who performed the accomplishment through the rituals renowned to all; therefore, one should learn more from that, as I have not done so here. Nevertheless, I shall explain the mere meaning of the words so that everyone may understand it in that way. Regarding the protection, it is said: "Then," and so forth. "Vajra protection" means protecting against fear; the meaning is, "By that application, one becomes powerful." Regarding the expansion of the Dharma, it is said: "Then," and so forth. "Dharma" refers to the powers, the fearlessnesses, and so on. "By mere recitation" means having performed all the rituals, it means "by the mere recitation of the speech-command." Regarding the magnetizing, it is said: "Then," and so forth. "Wisdom is attained" means the purification of the perfection of wisdom. Regarding the summoning, it is said: "Then," and so forth. "Beautiful form" refers to one with a single slit or two slits. "The manner of suppressing the Māras" refers to the left leg extended; the meaning is that, having placed the object of accomplishment in the skull-cup as described, one suppresses them with the right leg extended, and if one recites the mantra string "Soḥā" with the command "Summon so-and-so" three times, it is accomplished. "Or Māmakī" means that for summoning, one should perform protection and pacification; having summoned with the wrathful deity, one should apply that to all. Regarding the expulsion, it is said: "Then," and so forth; "if performed according to the manner" refers to whatever one's own ritual is. Regarding the separating, it is said: "Then," and so forth.
The meaning of this is as follows: for those seized by rākṣasas and the like, or for a yogin, one should perform the rite by joining everything with Vajrasattva and then, having exhorted, say: "O such-and-such rakṣasa, release [him]!" (amuko rakṣasa mocaya). In the same way, one should understand the respective exhortations for other cases. Regarding the subduing of poison, it is taught starting with "Then..." and so forth. "The King of Wrath" refers to his garland mantra, meaning it is accompanied by the exhortation. Regarding the teaching on killing, it is taught starting with "Then..." and so forth; "reciting one hundred and eight times" means reciting at midday or midnight together with the name and the exhortation. Regarding the teaching on bringing down rain, it is taught starting with "Then..." and so forth, which is easy to understand. Furthermore, regarding the teaching on the specific mantra for summoning, it is taught starting with "Then..." and so forth. "By the application of Vajrasattva" means the yoga of the King of Desire (Takkirāja) arising from the conditions. "Pressing the liṅga with the right foot" means that by the very rite of Yamāntaka, one presses the target—who is situated in a skull-cup—with the right foot, and then summons them with the deities who possess one's own hook. Regarding the teaching on summoning the gods, it is taught starting with "Then..." and so forth. "By this mantra of the Great Wrathful One" means by the mantra accompanied by the exhortation and the aforementioned application. "Summoning while the body is being torn asunder" refers to as many wives and so forth as are situated in the skull-cup.
Regarding the summoning of the daughters of gods and others, it is said: "Then," and so forth. "Vajrasattva" is so called because he is the nature of the result, namely the deity Ucchuṣma; "Lord of All" is so called because he is the second lord. Now, the summoning based on meditative concentration is taught: "Then," and so forth. In that regard, "In the Buddha, the Vajra, and the Three Bodies" teaches the summoning of the Buddhas; "Vajra" refers to Akṣobhya; "Vajrasattva" refers to the emanated deity; "Buddha Body" refers to Vairocana; "Speech" refers to Amitābha—these are the teachings of the three principal deities; and "Great Wheel" refers to the immeasurable retinue.
The summoning of human women is taught: "All are the peaceful Vajra reality," and so forth. "One's own mantra person" refers to the application of whichever deity of knowledge is appropriate. "In the heart" means in the lotus of the heart. "Wind maṇḍala" refers to the wind generated from the syllable yaṃ; one should visualize it beneath the object to be accomplished, and this should be understood to apply to all those to be summoned.
"Upon the moon maṇḍalas," and so forth, teaches the summoning of Śacī. The meaning is this: having placed Śacī upon a moon arising from Vairocana, if the yogi of Amṛtakuṇḍalī recites his own mantra fifty times while invoking her name with the word ākarṣaya (summon), she will certainly be summoned. Furthermore, the summoning by Rāgarāja is taught: "The great form of the vajra hook," and so forth.
"Great-bodied" refers to the great mudrā endowed with a hook. "Vajra maṇḍala" refers to the maṇḍala of wind. "Daughter of space" refers to a daughter of the gods. Regarding the summoning by sumbha, the phrase "one's own wrathful deity" and so forth refers to the wrathful deity of the underworld. The meaning of this is that the yogin of Ucchuṣma emanates wrathful deities endowed with stakes and hooks; having felled [the target] with the stake, he summons [her] with the hook. Furthermore, regarding the statement "with vermilion" and so forth, the meaning is that any yogin, at the time of a lunar eclipse, should fashion a hook from vermilion or similar materials. Having inserted it into the secret place of the girl through the union with his own consort, he should dissolve the hook-like light rays emanating from her and his own organ into it, and consecrate it with his own mantra for as long as it takes for [the eclipse] to be released. Then, one should write the name together with the invocation at a crossroads. Regarding the summoning of yakṣiṇīs, the phrase "with the supreme aspects" and so forth means that the yogin of the Vajra Mañjuśrī wheel should meditate on Yamāntaka, resembling the fire at the end of an aeon, upon the head of the yakṣiṇī, and summon her with the deities of the hook and union. The meaning of "the distinction of the mudrās of all" is that one should summon [her] by reciting one's own mantra through the union with one's own mahāmudrā, and not by the recitation of another. "Vajrasattva" refers to Ucchuṣma.
It is said: "One should visualize Sumbharāja upon the heads of all those to be summoned, without specifying any particular distinction, because he is the wisdom of the result, which is eternal." Regarding the teaching of the mantras of Ekajaṭā and Bhṛkuṭī, starting with the words "Then," and so forth: this should be understood in detail from the explanation given by the master of the practice. Likewise, all other collections of vidyās that arise from elsewhere should be applied here by means of inference, because it is said, "ten million billion collections of vidyās."
Now, having examined the summoning, the common approach is taught, starting with: "The King of the Vajra of Cessation," and so forth. This means that by attaining the signs of wisdom through the three applications of practicing breath-retention, one is fully perfected; thus, it says, "if one recites it oneself one hundred thousand times." The word "or" means "also [if one] recites."
Now, regarding the external ritual and the expulsion from the rites of wrathful activity, starting with: "Those who revile the Vajra Master," and so forth: the phrase "the siddhi of mantra," and so on, refers to the common [practice]. The phrase "by all sentient beings of the ten directions," and so forth, is the connection stating that one should perform the internal killing and then the external [ritual].
Regarding the external [ritual], there are three types. First, the recitation while treading upon the signs is taught, starting with: "Blood," and so forth. The meaning of this is: having made an image of the target by kneading earth from the two banks of a river, earth from a footprint, and "great meat" (mahāmāṃsa) with blood or the "nectar" of a donkey, one should use a cloth from a charnel ground and [apply] poison, salt, black oil, charcoal, and—
Having written the mantra and the name upon the blood of one who has died by weapons, one should place them inside a wrathful vajra. Then, having stripped naked and disheveled one's hair through the application of any wrathful deity, and having first performed the internal destruction, one should press the liṅga with the left foot and recite the invocation one hundred and eight times; it is said that [the target] will be destroyed. The ritual for [striking] with water-soaked clothing and so forth is exactly the same. Regarding the location for this, it is stated: "In a place of the mātṛs," and so forth.
The external ritual for the kīla is stated: "Made from human bone," and so forth. The meaning of this is that, just as in the previous [ritual], one should generate a kīla of the name and clan from the syllable HŪṂ using the aforementioned substances and the male organ. Having recited [the mantra] one hundred and eight times, one should strike the heart with the gha gha mantra and bury it at the enemy's door.
"Abandoning both knowledge and ignorance" refers to the Buddha who has abandoned conceptual construction. Now, the ritual for expulsion is stated: "Alternatively," and so forth. The meaning of this is that a yogin, whether with a single topknot or otherwise, should write the form of the target residing in the wind upon a skull possessing the [auspicious] marks, using the juice of nimba, madder, and lac leaves with a quill made of a bird's feather. Having written the name of the mantra garland in the heart and the invocation "ucāṭaya phaṭ," one should bury it in a village or similar place, covering it with nimba and bone fragments; thus, expulsion will occur. If a skull is not found, one may use a tāla leaf or cloth from a charnel ground; the ritual is exactly the same.
Even if they are not expelled, they will die or wither. Now, the stakes to be driven into the three realms are taught: "A stake of human bone," and so forth. Therefore, it is said that the three bodies are destroyed. "Human bone" refers to the Body family because it is white. Other [stages] should also be understood in that way. "Excellent luster" is because it is generated from the wisdom of the syllable HŪṂ. "Vajrasattva in meditative equipoise" refers to meditating on the stake for the Mind as being invincible. Likewise, for the stake of the Body, it is Vairocana, which is one's own family. Therefore, for the Speech, it is Yamāntaka, in the manner of Hayagrīva. Accordingly, the later [text] states: "By way of the distinctions of the families, one should strike with the vajra stake." The locations for striking are taught: "Vajra nectar," and so forth. "By the vajra application" refers to the wrathful Sumbha; by him, one strikes the Buddhas. "The samaya itself should be performed as before" means that it should also be done for the malevolent ones. The mantra and mudrā for striking the Body Vajra are taught: "Then," and so forth. "Tshim-ma" means the abandonment of hatred. "In the manner of wrapping around each other" means joining the backs of the hands and wrapping the fingers. "The two thumbs are firmly bound" means joining the two thumbs face-to-face in the palm of the right hand; this is the Wheel mudrā.
The meaning of this is as follows: for one who has not obtained signs through the previously described peaceful rituals, one should perform the ritual of summoning and so forth upon a buddha image made from the prescribed substances, with the sign residing within it. Abiding in the manner of Vairocana, one should hold the aforementioned kīla with this mudrā and strike it with this mantra while maintaining the intention of exhortation. Alternatively, having held it with this mantra and mudrā, one should later grasp it with the vajra-fist and strike it with the vajra-hammer while reciting the mantra beginning with oṃ vajramudgara. "One shall arise through the supreme samaya" means that the siddhi will be granted. The ritual for the two subsequent [deities] is exactly the same; the only difference is their respective forms, mantras, and mudrās. Their mudrās are the vajra and the lotus. Then, having been pleased, the praise is spoken, beginning with "Then..." and so forth. "O, the supreme secret place" refers to the kīla of Yamāntaka, because it belongs to the Body family. The two subsequent [deities] should be understood in the same way; those three are known as the Vajra Destroyers. The commentary on the fourteenth chapter is complete.
Now, from the chapter that primarily teaches the signs of siddhi through dreams, the great accomplishment of the supreme Mahāmudrā siddhi is first taught, beginning with "Then..." and so forth. In that regard, this is the accomplishment of the Permanent One. "One with a [fleshly] mark" refers to the Vajra family, because she is twelve years of age.
Therefore, this should be understood as follows: one should take a washerman’s daughter, sixteen years of age and fair-complexioned. "Always" should be understood as the sense of taking her permanently. "Vajrakuṇḍalī" refers to the yogi who, having attained the sublime signs, meditates on himself as Amṛtakuṇḍalī, destroys the obstructors, causes the excrement, urine, and so forth to blaze, and constructs the square house of liberation. "All characteristics" here refers to the specific purity of complexion, age, and so on. "The five maṇḍalas" refers to the blessing by the five families. "Delightful offerings" refers to the essence of great bliss. What is incomplete here should be understood from below. "Spoken by the Vajra-holder" refers to Vajrasattva, that is, the Great Vajradhara or Akṣobhya. "The color of a blue utpala" refers to union with a girl of the outcaste (śvapāka) class. "That very ritual of union" means that all the rituals explained in the section on the Permanent One (Śāśvata) are also to be applied here. "Equal to all phenomena" means the sense of touching all the uncommon qualities of a Buddha, such as the powers and the fearlessnesses. "By Amitābha it is said: 'By meditating on Vajradharma...'" and so forth. "One will abide on the ten grounds" means abiding on the ground of Buddhahood, the fruit of the ten grounds; the vajra sign becomes Vajrasattva alone. Therefore, from the Summary of Meaning: "Of that very Vajrasattva..."
"It abides on the thirteenth ground," so it is said. Now, the essence of their accomplishment is taught: "When the vajra sun has set," and so forth. The secret vajra itself is the sun; having set into the lotus, one begins the accomplishment of the essence of movement. When the essence of the gathered mind—the dawn—rises, "It is neither passion nor the absence of passion," and so forth. This is the awareness of the three portions of wisdom, which is to be held permanently: "It will be accomplished through supreme meditation." "It will be marked by the marks of a Buddha" means that it is not like the state of a Vidyadhara. "All applications" means to apply and hold the entire assembly of mudras as one's own self. "The samaya of excrement and urine" refers to their food; having caused everything to blaze manifest, one consumes it at all times. "The union of the two organs" refers to the vajra and the lotus. "Its peace" is non-abiding nirvana, the nature of phenomena (dharmatā). "Abode" is the abode of all Vajradharas. "Unsurpassed" means the meaning of "the method to be practiced." What is not completed here is to be understood below. Now, the special activities are shown, and these are twofold: those of Yamantaka and those of Vighnantaka. Regarding that, the special activity of Yamantaka is taught: "Then," and so forth. Furthermore, between the two—those of the celestial realms and those of meditative concentration—the former is superior here because of the summoning of the maiden.
The meaning of this is as follows: A practitioner of Yamāntaka should fashion a triangular hearth from the ashes of a charnel ground and kindle a fire of thorns. In the center of the fire, he should again invite that very deity and, for three days, at midday or midnight, burn eight hundred substances such as poison while reciting: Oṃ hrīḥ ṣṭrī vikṛtānana sarva śatrūn naya kumārīṃ amukaṃ stambhaya hūṃ hūṃ kumārīṃ amukīm ākarṣaya hūṃ phaṭ. This is the method for summoning.
Regarding the passage beginning with "the fourteen or so meditative concentrations," the practitioner should, on the eighth or fourteenth day of the waning moon, take charcoal from a charnel ground and recite the mantra amukaṃ nāśaya ākarṣaya (destroy and summon such-and-such) one thousand and eight times, inserting the name of the spirit or the girl as appropriate. If he draws this on a crossroads, it will be granted.
Regarding the passage on killing beginning with "attain," on the night of the moon's death, one should visualize the target generated from the first syllable in front of oneself. Having performed the summoning of the consciousness and so forth, if one strikes with the hammer that is his hand-implement, it is said that he will die.
Regarding the passage beginning with "Hūṃ," it is merely a variation of the previous method, where one is lifted by a vajra generated from Hūṃ.
Regarding the passage beginning with "stone-cord," one should recite the aforementioned mantra of summoning one thousand and eight times over stone-cord and the like. Having drawn the form of the target on charnel ground earth with that material, if one visualizes cutting the throat with an axe generated from Hūṃ, the head will be severed.
Furthermore, there are activities based on meditative concentration.
Regarding the teaching on stopping rain: "The blazing vajra of activity," and so forth. A practitioner of the Vajrasattva yoga, visualizing themselves as yellow, generates a yellow vajra of activity in space from the syllable HŪṂ. At its hub is a tiny yellow vajra; within its vase, one abides. With the light of that vajra and one's own light, like the fire at the end of an eon, one dries up the rivers and shatters all the clouds. By reciting one's own mantra, MAHĀBHṚTE BHṚTE, while exhorting it, rain will not fall.
Now, the teaching on stopping the winds and so forth of the painted maṇḍala: "When drawing the maṇḍalas," and so forth. The "fang mudrā" is the great mudrā of Vighnāntaka; by exhorting it with the syllable PHAṬ at the end of his long mantra, one should expel [the winds]. Furthermore, Bhadrapāda taught a verse and mantras beginning with, "With the vajra of Amṛtakuṇḍalin," and so on.
Now, the teaching on the first stage of approach (sevā) as presented in the eleventh chapter: "By the union with the wisdom-being (jñānasattva)," and so forth. This means one should meditate on the deity of awareness—the form arisen from the nectar of wisdom, the mind of the intermediate state—upon the central seat. "One should always place a woman" should be understood as the purpose for that exhortation.
Now, the teaching on the ritual belonging to the great accomplishment (mahāsādhana): "All ornaments," and so forth. "Having fully opened the lotus" means that the lotus of awareness should be opened by rubbing it with the index finger and the tongue.
"Hūṃ" is for the purpose of first completing the lotus petals and so forth. "Upon the vajra of one's own body, speech, and mind" refers to the bhaga and the secret vajra, which are the essential natures of the body and so forth. The meaning is that one should focus one's own mind upon those two and hold them. Now, the continuation of the "Mañjuvajra pill" is taught: "By one of handsome countenance who desires benefit," and so forth. This means that the practitioner of Mañjuśrī, having commenced the offerings and so forth to his own consort, should consume the pill together with the secret substances as previously described. Regarding the substances of the pill, it says "feces" and so forth; the word "or" refers to urine and the rest. Now, as for the five nectars, rice, meat, or whatever is available. The ritual for taking it is taught: "feces" and so forth. The ritual is as follows: having taken the feces and ground it in a bronze vessel with the milk of a white goat, one should dry it and place it upon a perforated earthen bowl. One should then dig a maṇḍala of fire situated in the wind upon the earth and place it there. Once fire is applied and it is boiled, if it is without holes, one should take clay, apply it one hundred and eight times, and form the pill. Regarding the ritual for dog meat and so forth: it should be dried in a copper vessel with the milk of a red cow, and the earthen bowl ritual should be performed as before. Regarding the statement by other yogins, "any holder of the vajra," the ritual is the same as that of Mañjuśrī. Then, the pleasing is taught: "Then," and so forth, meaning "supremely unchanging."
The essence itself is the dharmakāya, which is pure and utterly stainless, and so forth, in successive order; that is what is called "most wonderful." Now, the certainty of the empowerment is taught with the words "Then," and so forth. The phrase "Great Unchanging" and so forth is a summary of what was previously stated. The "Buddhas who possess the vajra" are the [Buddhas] such as Nitya and the rest; they are pleased by Akṣobhya through the vajra union. The "Vajra-holders" are distinguished by the cause and effect of the vajra. Locanā and the others, as well as the wrathful deities, are those who are their respective uṣṇīṣas. The male and female vidyādharas are Ratnaśrī and Amitāyus. The third assistant who performs all activities is Amoghasiddhi. The mantras of Vīravajra and the others are [empowered] by Vajrasattva Akṣobhya. The remainder is easy to understand and has not been explained.
Now, the descent of the pra (divine inspiration) for the disciple who has entered the maṇḍala is taught with the words "Then," and so forth. "By the application of the mantra recitation" refers to the mantras such as āveśaya. "Meditative concentration" refers to the concentrations of the four noble ones and so forth. The ritual for that is as follows: one should visualize the vessel for the descent as Vajradharma arising from the syllable A. At his heart and the other two locations, one should perform the consecration with Hūṃ and so forth, which are generated from Laṃ and the other syllables, abiding in the great elements such as earth and so forth. Furthermore, at the soles of the feet, one should place the blazing syllable Jhaiṃ upon the wind and fire by means of one's own seed-syllable. By the light of that, the light of Hūṃ and the others is stimulated.
Through the mantra beginning with āveśaya and the sound of the bell, the [deities of the] body and so forth are invoked. Having stabilized [the descent] with the hundred-syllable mantra forty times, one visualizes a red letter A on the tongue; this is the method for asking what [the result] will be. Furthermore, Bhadrapāda stated: "Then the disciple speaks..." up to "...tiṣṭha vajra, it dissolves into that." "Above the earth" refers to the fire residing in the wind. "The four noble ones" refers to the four syllables. Now, it is taught how a yogi who has attained mastery over some wisdom should invoke [the deities] for the sake of the lines and colored powders of a painted maṇḍala: "A girl twelve years of age..." and so forth. "All the rituals" refers exactly to what was explained previously. It is also stated: "Having attained supreme wisdom..." up to "...that is the ritual of invocation." "If done in another way" means if one performs the lines and so forth oneself. The remainder is easy to understand. "About one cubit" refers to the qualities of the descent of the body; one should understand that these are also the qualities of speech and so forth. "Everything becomes as before" means that the offerings and so forth should be performed just as for a beginner. Now, the specific activity of the Enemy of Obstacles (Vighnāntaka) is taught: "Then..." and so forth. "Not becoming one-pointed" means not having attained the signs; however, if the discipline of breath-retention is firm, then this is the case. The "activity" is the destruction of all malevolent beings, but it is not [the activity of] summoning and so forth.
It is taught as follows: the yogin, in a charnel ground, should fashion a triangular hearth from the ashes of that [victim], smear it with excrement and urine, and kindle a fire of thorns or nimba wood. Having invited the deity, one should fashion an effigy of the victim from "great meat" and so forth, including the name, exactly as it is. Having first performed the internal slaying, one should cut [the effigy] with a sharp weapon starting from the left foot, and then, in a state of wrath, burn it while reciting the mantra to be invoked below one thousand and eight times.
Regarding the "effigy of the enemy" and so forth: this means that one should prepare earth from both banks of a river together with kaliṅga seeds and so forth, and fashion the effigy exactly as it is. Then, having pierced it into pieces the size of sesame seeds with the thorns of an extremely venomous snake, one should invoke it. Regarding "with charcoal liquid" and so forth: having fashioned an effigy from bone powder and so forth exactly as it is, one should invoke it with one's own secret mantra of invocation, such as "Amukam rakṣa rakṣa ha," and it will be carried off by worms. In the subsequent [ritual] as well, if one pours excrement, urine, and so forth onto that very liṅga by the power of one's own invocation, it will be afflicted by heat.
The mantra for the specific activity of that [ritual] is taught as "In that regard, this..." and so forth. Regarding the explanation of the internal [practice] alone, the conditions for generating the wrathful deity are taught: "Vajrasattva, the great wrathful one." Here, Vajrasattva is the condition for generating the wrathful deity of the rite of forceful action (abhicāra).
The phrase "the great wrathful one" and so forth refers to the emanation for the purpose of destruction, as explained in the thirteenth [chapter]. "The black snake, extremely wrathful" will be explained below. "The sentient beings of the ten directions" and so forth are also to be understood as previously analyzed. Regarding their purification, it is said: "Ema!" and so forth. That which is emanated from the wisdom of slaying—arising from the very state of non-arising—is the Vajrayāna; thus, "Ema!" Now, the minor rites based on meditative concentration are taught: "In this regard, this is..." and so forth. The meaning is as follows: any yogin should recite the syllable khaṃ one hundred and eight times over asbestos or similar materials. Then, having drawn a black snake with a forked tongue upon one's own forehead, one should visualize the syllable khaṃ at its mouth as being the nature of poison, like the fire at the end of an eon. As that [snake] moves from its place, one should again visualize a blazing hrīḥ at its mouth. By its light, the poisons are drawn out; then, having exhorted it with khaṃ, one should release them. If one wishes to hold [the poison], by releasing it upon that [object], there is no danger from the mere touch. The ritual for the nakya-ba and so forth is exactly the same. Furthermore, the neutralization of poison by the heart-mantras of the three principal deities is taught: "In this regard, this is..." and so forth. "The vajra of the view" refers to any venomous snake that causes one to become poisoned by the mere sight of it. Likewise, by the mere smelling of its odor and so forth, it becomes the "vajra of the nose" and so forth. Regarding "Oṃ": the yogin of the permanent [deity] should generate a wheel from oṃ on the right hand and place that very [syllable] in its hub.
Its light pervades the body of the person to be treated, gathering the poison, which is then dispersed by other light rays. Furthermore, one should fill the body again with descending nectar-rays; this should also be understood in the sections below. Regarding the syllable HŪṂ: Vajrasattva or Akṣobhya becomes white, and as before, a vajra is generated by HŪṂ. Its cooling light pervades the body of the person to be treated, and after gathering it three times at the four locations such as the crown of the head, one gathers it back into the heart. If one then visualizes it being vomited out, the person will become free of disease. Regarding the syllable A: Amitābha is transformed into white; if applied solely to the ritual of the permanent [deity], the secondary poison will be eliminated. As for the phrase "when gathering," because it is mixed with poison, it is black; as for the "impelling," because it is not mixed with that [poison] and is otherwise, it is white—this should also be understood for the permanent [deity]. Furthermore, it is taught that the name-mantras also clear away outer and inner diseases such as wind disorders. Regarding the passage beginning with "In this regard, this..." and so forth: the meaning is that whichever syllable one wishes to use to destroy a disease, one should meditate on its form as the permanent [deity] and so on. If it is Akṣobhya or another, one transforms the color, seat, and so forth, into the white and other colors of the Vajra-Action stage. One recites the mantra of its own name—the seed-syllable light and the inner impelling words—with the syllables of the breath. By impelling with "Phaṭi mapana hūṃ," one visualizes forms resembling monkeys and the like emerging from the three locations of the patient's body. Then, one transforms [the deity] into the black and other colors of the Vajra-Action stage.
By means of that, one should destroy those [obstacles] such as the monkey, using one's own seed-syllables and signs as previously explained for the internal slaying. Then, for the sake of pacification, one should transform them into the white state and so forth, and pacify them by filling the patient with nectar. If one performs this one hundred and eight times at each of the four sessions every day for seven days, even the karma of manifestly certain misdeeds will be eliminated; such is the extent of the teaching.
Regarding the other activities of suchness, it says "or else," meaning by any of one's own awareness-deities through the aforementioned ritual. Now, the teaching that primarily shows the desired dreams begins with "Then," and so forth; this is the hook that brings wisdom itself under control. "Desire is liberation" means the nature of both cyclic existence and nirvāṇa. By the statement "all phenomena are like dreams," and so forth, it is taught that since the delusions of dreams and so forth arise from the suchness of non-arising, one should not be attached to them. "Always seen" means "these are what is seen," and as it is easy to understand, it is not explained further.
Now, beginning from that, the teaching on examining one's own mind—the essence of the samaya that is uncommon to other secret tantras—begins with "In this regard, this is," and so forth. By examining the very state of one's own mind abiding as the vajra, if it remains so, one sees it in the manner of non-seeing, free from conventional designations such as "possessor of attributes" and so forth. Therefore, it is said that all the qualities of a Buddha, such as the powers, abide by their very nature. Regarding that, the marvelous is taught with "Then," and so forth; "What is this?" is a point of doubt.
The phrase "by the Blessed Ones" is connected to the word "explained." Just as space cannot be meditated upon by space because both are non-existent, likewise, the statement that the qualities of a Buddha arise from that which lacks intrinsic nature is a marvelous path; thus, it is said, "Ema!"
Now, beginning from the essence of purification, in order to demonstrate that everything is mind-only up to the point where it says "like body, speech, and mind" in the second chapter, it is said: "Then..." and so forth. The phrase "the nature of mind" is the thesis to be established; therefore, "for example" has the sense of "correctly." Furthermore, the phrase "mind is like the body" refers to the teaching that the ultimate mind, the form of primordial wisdom, is without intrinsic nature. The passage beginning with "O Blessed One" and so forth expresses the intention that even that bodhicitta does not abide in the body, and so on; here too, "for example" is as before. The phrases "like a dream" and so forth should be applied respectively to the three doors of liberation. This analogy of the precious wish-fulfilling jewel was taught in the previous section concerning the "arising of the primordial wisdom of the Tathāgata." Therefore, it is said that the qualities of a Buddha follow after it.
Regarding the previous statement that mind-only is conventional and that the mind lacks intrinsic nature, the passage beginning with "Then..." and so forth expresses the intention that even those vajras of body, speech, and mind are as follows: the meaning is "those appearances as form, sound, and mind."
"Remaining silent" means that non-existence is not a cause for verbal expression. This concludes the commentary on the fifteenth chapter.
Now, regarding the chapter that primarily teaches the empowerments known as "vows" (vrata), the first part concerning the activities of the master is taught by the Teacher starting with the words "Then..." and so forth. In that context, "having made a request" means that after making offerings once more, one repeatedly exhorts [the Teacher] because the two maṇḍalas previously requested and their respective activities had not yet been explained. "Then" means "at that time," or it may be applied as in the explanation of the fourth chapter; in that case, "I shall explain" means "I shall begin." "Cubits" and so forth have been explained previously.
"Abiding as the Vajra Body" means that one abides in the yoga of the Permanent One (Śāśvata), and the meaning is that one should draw [the maṇḍala] according to the well-known rituals of the Vajrayāna. "One should make it the abode of Vajrapāṇi" means that although the Permanent One abides here, he does not transcend the nature of the Great Vajradhara; thus it is said. The remainder is easy to understand.
Regarding the explanation of the maṇḍala of Speech, starting with "Then..." and so forth: "The supreme of all maṇḍalas" means it is superior to other tantras, as was the case previously. "Meditating on the Vajra" refers to the master. "Of the body of suchness" means that the qualities of the body of Speech-Vajra abide as Amitābha, and the meaning is that one should perform the drawing and so forth.
Furthermore, regarding the drawing [of the maṇḍala] by one who has attained mastery over certain wisdoms, it is said: "O Great King," meaning that one should draw [the maṇḍala] after invoking a prognostic image (pra) of a boy or a girl through the previously explained ritual. "According to the ritual" refers to the general ritual, which is as stated by Bhadrapāda: from "Thus, in the maṇḍala possessing all [deities]" up to "should be known at all the gates." "The most secret maṇḍala" means that if one is devoted to Ratnasambhava or Amoghasiddhi, one should draw their form in the center of that very maṇḍala; this is the sense of the phrase "the place where they become the lords."
Now, the three syllables that are the essence of the Body and so forth are taught: "Then," and so forth. For the purpose of laying the lines, a cord endowed with the three syllables is spun; as Bhadrapāda stated: "The yogi, possessing the three syllables, should take the cord and spin it." This ritual of the lines has also been clearly explained by Bhadrapāda, so it is not explained in detail here.
Now, the work of the lines and colors by one who has attained mastery over certain wisdoms is taught: "Laying the vajra lines," and so forth. "Mantra-sattva" means that because one has mastery over certain wisdoms, one should perform the blessing of the eyes and so forth; one's own deity is merely made manifest by the mantra "dhātu." "In the places" refers to the heart and so forth, where they are blessed by HŪṂ and the other syllables. "The maṇḍalas" means to cause them to be made therein; "Vairocana" refers to the one to be invoked. "The supreme state of the color of the Body."
This refers to the visualization of the body maṇḍala, wherein the boy is visualized as the Permanent One (Vairocana) and the girl as the Bestower (Amitābha). Their state is endowed with the four branches, and they are visualized in the manner of disciples; as it is said: "The Vajra Master and the disciples, by means of the concordant cause and so forth." Likewise, in the maṇḍalas of speech and mind, one should also visualize the vessels of descent as Amitābha and so forth. However, those designated as Vajradharma and Vajrasattva are not the vessels to be descended into. Now, to show what are called the "mantra-sattvas," it says: "The activity of the mantra-sattva," and so forth. "The King of Wrathful Ones" refers to aṅkuśa jaḥ; similarly, this should also be applied to the [rituals of] entering and so forth. "The three stainless vajras" refers to the outer, inner, and secret offerings. From the invitation onwards, these are to be performed by the mantra-sattvas; as it is said: "Having clearly visualized the wheel, one should summon [the deities] through recitation and meditation." Now, after making offerings, the giving of the outer torma to the guardians of the directions is taught: "The mantras," and so forth. It is given through the preparation of the five nectars; as it is said in the verse: "In a lotus vessel, as before." Regarding the laying of the lines for a beginner, it says: "This ritual for laying the lines," which refers to the application of oneself as the Permanent One in the body maṇḍala, as explained previously. The disciple should be visualized as Vajrasattva or Amṛtakuṇḍalī.
The "state of activity" refers to possessing the state of the four branches of engaging in activity; therefore, it is called "empowerment." The ritual for the two [stages], such as attaining mastery over all wisdom, should be understood from the teachings of Bhadrapāda. Regarding the division of the maṇḍala of the five families of colored powders and the marking cord into twenty-five, it is said: "The Buddha King," and furthermore, it is stated in a single verse beginning: "The constant and so forth, their own color and light."
Having previously offered the torma, one enters within, rings the bell, and performs the ritual of circumambulating the maṇḍala. It is said: "For all the mantras themselves..." Here, "Vajra Hūṃ" refers to Tejorāśi (Mass of Splendor); as soon as one enters within, one transforms oneself into Tejorāśi and proceeds. Furthermore, it is stated in a single verse beginning: "Having transformed into Trailokyavijaya..."
"The supreme samaya of body, speech, and mind" refers to the two lords transforming into Sumbharāja. At that very time, in order to invoke the blessings, it is heard: "One should visualize the offering of the five Buddhas." Therefore, in the ritual of forceful activity as well, one should understand that it is precisely this that serves as the head ornament for oneself and the deity.
Now, the preparation of the vases is described: "The vajra vase," and so forth. Regarding "mantra," for the Victory Vase, one blesses it as its deity with the mantra of the Lord of the Mandala, and for the others, one blesses them with the mantras of their respective lords.
"Tantra" (rgyud) refers to that which is endowed with a mouth-ornament, a garment, fragrant water, precious gems, and so forth. "Lord" (bdag po) refers to the beautiful hand-symbols (phyag mtshan) of that [deity]. "Hook" (lcags kyu) refers to having invited the wisdom deities, such as the hook and others, so that they dissolve into the mudrā; then, having made offerings of flowers and so forth, they are placed in their respective locations. Regarding this, it is said: "The neck is perfectly wrapped with cloth," and so on, up to "it becomes sprinkled with water."
Now, the fire offering (sbyin sreg) of offerings and so forth is taught: "For those desiring the fruit of all accomplishments," and so forth. "Vajra secret" refers to what is taught in the tantras, namely the five nectars (bdud rtsi lnga). "In the center" means that after first making offerings to the fire deity (me lha), one places the maṇḍala of one's own deity in the heart of the fire deity, and then pours the offering substances (mchod rdzas) and fuel substances (sreg rdzas), such as grain oil and so forth, into its mouth. "The two organs" refers to the meditation on the nectar of the vajra and lotus. "One hundred and eight" means that for the lord of the wheel (’khor lo’i bdag po), there are one hundred and eight [offerings] of fuel substances such as butter; for the others, it should be understood as seven each. Regarding this, it is said: "Having left a space of about four finger-widths," and so on, up to "one should dismiss [the deities] according to the previous ritual."
Now, the preparatory ritual (sta gog gi cho ga) for disciples who possess the confession of misdeeds and so forth, and who have been inspired with enthusiasm, is taught: "By the application of Vairocana," and so forth. This refers to the wheel of the body, or else to the master who possesses the application of the eternal [deity] and in whom the disciple has faith.
"A" is an illustration, and "HŪṂ" and "OṂ" are also included. Thus, it says: "The Great King Vajrasattva." Regarding "the three vajras," this refers to blessing the crown of the head and so forth with the three syllables, and then anointing with scented water using a fist joined with a vajra. As it is said: "One should meditate on the heart, throat, and crown," up to "having exhorted the heart, throat, and crown." Other rituals should also be understood in this very way.
Furthermore, regarding the words for entering the maṇḍala after the student—who possesses the common vows—has been blindfolded and has made the supplication: "In that regard, this is..." and so forth. One should enter with these syllables or with the mantras of Yamāntaka and others. As it is said: "With the sublime mantras of Yamāntaka and others," up to "with the five syllables." Other rituals should also be understood from that very source.
Now, regarding the conferral of the irreversible empowerment upon the student who possesses the empowerments of awareness and the application of awareness, as well as the three samayas: "In that regard, this is..." and so forth. The meaning of this is that the master, through the light of the three syllables like mustard seeds, exhorts the Buddhas; then, with the excellence of sounds such as cymbals and the excellence of offerings such as emanations, and with the auspicious verses spoken by the samaya goddesses such as Locanā who hold vases of wisdom water, the empowerment is conferred. "Abiding in the samādhi of Vajrasattva..."
This refers to the maṇḍala of the Mind, or to the master who is devoted to it. Furthermore, it is said: from the words "The one who has been led stands upon the throne of the gate" up to "one should exhort with this verse," two verses are spoken. Through those very [verses], the empowerment of knowledge (vidyā), the empowerment of the union of knowledge, and the teaching of the three suchnesses (tattva) and so forth should be understood in great detail. Regarding the meditation for the disciple who requests the empowerment to enter the maṇḍala, it is said: "Visualize Vairocana as the Vajra." This means the disciple is visualized as Vairocana, and the essence of the Body and so forth, as well as the Vajra of Mind, are placed in the heart. As it is said: "As before, the Body and so forth blaze with light," and "Place the Vajra of Mind in the heart," and so on. The words for the conferral of the Great Vajra empowerment are spoken: "In this regard, this is..." and so forth, which are easy to understand. For that purpose, the request made by the disciple is spoken: "In this regard, this is..." Having requested, the empowerment should be conferred. Therefore, the words "Then, to him..." are mentioned. After those Buddhas and goddesses mentioned above have conferred the empowerment, they dissolve into his heart; regarding the generation of the wisdom-being (jñānasattva), it is said: "By means of the union with the form of the deity." "To the wise Vajra disciple" refers to the removal of the blindfold after having been led in, which should be explained as above. Knowledge, the union of knowledge, the irreversible, the secret, and...
Regarding the proclamation of the secret samaya to the disciple who has received the wisdom-knowledge empowerment (prajñājñānābhiṣeka), it is said: "That which was spoken by all the Buddhas," and so forth. "All sentient beings should be empowered" means that one should act for their benefit. Furthermore, it is said: "The reality of the maṇḍala deities," and so forth, as well as: "One should kill those who harm the Three Jewels," and so forth. Regarding the bestowing of mantras and mudrās upon those who possess the knowledge empowerments and so on, it is said: "By speaking the incitement of the mantra." The incitement by mantra is the essence of the previous incitement, from the words: "In the irreversible maṇḍala empowerment," up to: "I shall always act as the master." The bestowing of the mantra is also said: "The three samayas of perfect relief; the mantra should also be given according to the sequence of the ritual." Regarding the bestowing of the wisdom-knowledge empowerment after the secret empowerment has been given, it is said: "The king of mantras," meaning that one should examine the secret empowerment of the bodhicitta samaya. That is also said: "The glorious one, in union with wisdom," up to: "Examine that which abides in the center of the jewel." Regarding the bestowing of the secret empowerment for the irreversible empowerment, it is said: "The fluid," and so forth. Having performed the explanation according to the ritual, it says: "The fluid of the master who possesses that should be consumed." "Vajra-minded" refers to the disciple who is joined with Vairocana. That is also said: "Then, the one possessing form and so forth," and so forth.
"...up to the words, 'it is manifold and becomes manifold.' These four aspects are the vows of the secret empowerment; they are the four samayas of protection. The 'mantra wheel' should be understood in all cases as either a wheel generated by mantra, or a wheel of the reflected images of the three vajras emanated from the three seed-syllable mantras. 'Abiding for the sake of acting for the benefit of sentient beings' means that the practice of the three wheels is the samaya of protection. Regarding the blazing of the food, the near-teacher displays power in order to inspire the disciple, and the food for the service is taught: 'The flesh of the elephant,' and so forth. In that regard, having caused the food to blaze with Oṃ and the other syllables, one should eat while relying upon the disciple. The connection between the benefit of others and the result is taught: 'Accomplishing all siddhis,' and so forth. 'Of the maṇḍalas' means by means of being empowered in the maṇḍala. This should be understood as the meaning of the authorization, as it is also said: 'In whatever way they are to be tamed,' and so forth. The continuation of the aforementioned food is taught: 'Excrement and urine,' where 'clay bowl' refers to a bhaṇḍa. 'Locanā' refers to fire and wind. 'Together in a circle' means to eat together. Now, from among the common accomplishments, the accomplishment of the karmamudrā is taught: 'In this regard, this is...' and so forth."
The meaning of this is as follows: any yogin should visualize a blazing syllable dhīḥ arising from Vajrasattva in the center of the space before them. Upon that, the assembly of buddhas descends in light, and from that, one should generate the forms of the three attendants, such as Yamāntaka, along with the vowels a and so forth, with Amoghasiddhi as their crown ornament, and then invoke them. The "body and so forth" refers to the wrathful deities of that family. Their wisdom beings (jñānasattva) should also be blessed with the vowels a and so forth and placed in the secret place to be accomplished. "Vajrapāṇi" refers to Yamāntaka. The "secret place" is that in which they reside and are invoked; by means of the application of the great wheel of Akṣobhya and the others residing upon the sun and moon, the four families are to be invoked. Then, through the light of the seeds of the three vajras, hūṃ and so forth, and the common four samayas of suffering, and those such as the great nectar wrathful deity emanated from the vowels a and so forth, one intensely invokes the assembly of common samayas arising below as one's own deity. Having bound them to the wisdom beings, the yogin, together with the invocation of their own syllables and the vowels a and so forth, will achieve the results as described, such as being led to the buddha-fields. "Attaining buddhahood" should be understood as the seeds being firmly established. Regarding the explanation of their accomplishment, the passage beginning with "In this regard, this is..." and so forth, means that they are adorned by Vajrasattva and the others.
Furthermore, its qualities are described: "The pure, great expanse of space," which means that space produces marvelous forms such as the dhāra and so forth. Among those explained in common, the yogi should understand that a single attendant is invoked. Regarding the empowerment based on meditative concentration, it is said: "Whether it be the Buddha or Vajrasattva," and so on. The meaning of this is as follows: the yogi of Vajramañjuśrī should place five red arrows at the tip of the red crown ornament with the fist of the left hand. Having first performed the summoning and so forth upon the liṅga generated by the first syllable according to the ritual, one should visualize those arrows as wrathful deities at the crown of the head and so forth. By invoking them with the mantra and piercing [the target], if one meditates that they have been struck down, they will be brought under control. "By the great number of childish minds" means the attainment of the signs. Now, the ritual explained above is taught in the passage beginning with "The maṇḍala of the Buddha." This refers to placing the hūṃ and other syllables upon the vajra and other signs at the three places of the disciple, such as Vairocana as previously described. Having also placed the oṃ in the eyes, the forms of the signs—the vajra and so forth, up to Amṛtakuṇḍalī—are shown as the union of method and insight, possessing the manner of white and other colors. Furthermore, it is said: "By Vajrasattva himself today," and so on, up to Amṛtakuṇḍalī. The subduing of the yogi’s hunger and thirst is then taught.
Regarding the passage beginning with "hunger and thirst," it teaches that the yogi of the permanent [nature] should visualize an oṃ on the tongue, and above that, a bi like a vase adorned with jewels and filled with food, turned upside down; then, by the food and drink emerging from it, one should satisfy the deities.
Now, from among the common accomplishments, the accomplishment of Vīravajra is taught for those who perform mantra activities, beginning with "Then," and so forth. This means that any yogi, taking Vajrasattva as the causal basis, should emanate the yellow Vīravajra produced from a yellow bi and a yellow vajra, holding [the vajra] in his hand, embraced by a consort, crowned by Akṣobhya, and slightly haughty. Having emanated him exactly as described, one should imagine that by invoking him with one's own syllables and the syllables of exhortation, all desired activities are accomplished.
Regarding the speech of the Exhorter, beginning with "Then," and so forth: as before, taking Vajrasattva as the causal basis, one should visualize Cundā, white in color, embracing the Means (the consort), holding a white lotus, and crowned by Akṣobhya, produced from cuṃ and a white lotus. If one exhorts the mantra words according to the distinctions of the activities, such as oṃ namaḥ samanta-samyaksambuddha-koṭīnām and so forth, it is accomplished.
Furthermore, regarding Jambhala, beginning with "Then," and so forth: as before, [he is produced] from jaṃ and a yellow vijapūra (citron) or mongoose-skin bag, surrounded by the four yakṣiṇīs.
From this, one should visualize [the deity] alone embracing the consort, sealed by the four mudrās, adorned at the five places such as the heart by the five [deities] beginning with Akṣobhya, and with Vajrasattva Akṣobhya as the crown ornament. The four mudrās are to be applied as previously described. Regarding the phrase "the pure water of Vajrāmṛta," the meaning is that the water from a vase generated by the syllable jaṃ upon a moon disc generated from āḥ in the yogin’s right hand should be drawn into [the deity’s] mouth. Then, one should invoke the desired wealth and so forth. Likewise, there is no fault in applying other mantras that grant power by means of inference.
Now, the mundane [deities] are described, beginning with the words "Then..." and so forth. Here again, in the palace as previously described, the yogin of Mañjuvajra, possessing the blessing of the body and so forth, should visualize in front of him a yakṣiṇī with loose, flowing hair, adorned with earrings and the like, possessing a beautiful form, sealed by the four mudrās, and with Yamāntaka as her head ornament. Having placed the mantra of Yamāntaka at the heart, by the sound of initiating the forceful application, all the yakṣiṇīs dwelling in space are brought down into her. Likewise, the mundane knowledge-holders, rākṣasīs, Hārītī, and so forth, also emerge from their respective seed-syllables and activities.
Now, their qualities are described, beginning with the words "Then..." and so forth. "All-accomplishing" means that for whichever Vajradhara [is invoked], the invisibility is of a similar color.
Regarding the phrase "of the vidyādharas," it means that upon seeing those who have attained the state of a vidyādhara, others will be filled with joy. Regarding "if a yakṣa is accomplished," it should be understood that one becomes a lord of wealth. Now, the ritual belonging to the conduct of awareness (vidyā-vrata) will be explained, beginning with the words "Then..." and so forth. "His very body" should be understood as the sublime signs for the sake of the body, speech, and mind. "Great" refers to the constant application. "According to the ritual" means possessing the proper manner of its branches. "Twelve years" is spoken for the sake of non-fixation. "The state of Locanā" refers to her consort; "state" here means a branch. "Marked by the vajra" refers to the application of the secret place; by these, the maṇḍala of the samaya is shown. "Abiding in the awakening of the Buddhas" refers to the state of the Vajradhara, which is the essence of the samaya. "The four times" means that for those of inferior faculties, when six months have passed, it refers to the seasons such as spring and so forth within a year. Some say it refers to dawn and so forth; however, that refers to a beginner, whereas this refers to one who has gained mastery over all wisdom, and thus practices without distinction between day and night. Therefore, that is appropriate. "One should consume food and snacks" means that one should employ the application of nectar upon those; this should be understood by the sense of the phrase "if one does not eat other foods" from the six [verses]. "The Lord" is oneself. "Ocean of wisdom" is the consort. "All of those" is spoken for the sake of the common [practice].
"Stealing wealth" refers to seizing the material possessions of that which is grasped as a self. "Killing" refers to killing the retinue of the non-dual Tathāgata. Likewise, "lying" in the form of an illusion, and "desire" as that which occupies the state—these are the four samayas of protection, which are themselves the vows. "The hook" refers to the one who captivates the mind of the Vajra of Desire, a consort similar to Pāṇḍaravāsinī. "Supreme mind" refers to Vajrasattva or Akṣobhya. The "state of others" mentioned is the state of the mudrā of one's own consort for others as well. "Syllable" is a term for being exhorted by mantra. Having closely examined the accomplishment from that very reality, it is said: "Relying on the wisdom of the three vajras." "The wheel arises from the three vajras" refers to the three principal deities being taught as the primary ones.
The commentary on the sixteenth chapter is complete. Now, regarding the teaching on the primary samayas of protection belonging to what is known as the "great accomplishment," it begins with "Then..." and so forth. "Supplicated" means desiring to request the samayas of protection and so on, for the sake of praising meditative concentration. "Great wisdom" refers to the wisdom of emptiness. "Vajra expanse" is spoken of as the condition when one apprehends the nature of Vajrasattva. "Supreme three vajras" refers to the supreme body and so forth. "Three maṇḍalas" refers to the maṇḍalas of the body and so forth alone as the supreme.
In the same way, others should also be understood by inferring from their respective wisdoms and qualities. To explain that meaning, it says: "Urged by all the Buddhas," and so forth. Vajradhara, having condensed the pure praises, spoke: "Then," and so forth. The dharmadhātu is the wisdom of emptiness (śūnyatā-jñāna); it is said to be without letters such as A and so on. Luminosity is the mirror-like wisdom (ādarśa-jñāna). Complete purity is the essence of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Stainlessness refers to the remaining two; "like the expanse of space" should be applied to all of them. Now, regarding the request for the desired goal, it says: "Then," and so forth. The "four samayas" are the vows of conduct to be guarded, as just taught. "Great meat" refers to the samaya of consumption, which should also be applied to excrement, urine, and so on. This is a metaphorical designation for the body, and the same should be applied below as well. Regarding the samaya of the three realms, the samaya of the Pratyekabuddhas is taught: "Then," and so forth. The "teacher of the body" performs the welfare of sentient beings through the physical actions of speech; because the practitioner of the Great Vajra Mind gathers them, "abiding in that manner" means abiding in the Vajra Body. Here, this is not for the sake of accomplishing the state of a Pratyekabuddha, for that would render the Mahāyāna purposeless. The same should be understood below as well. "Abandoning the wisdom of activity" means not knowing non-duality.
"Small inclination" refers to a lack of devotion to the Mahāyāna. "By the path of delusion" means that because the consciousness of signs does not exist, meditating on speech from that [state] causes the childish to be terrified; thus, it is said "fearing," and by that very [means], one is joined to buddhahood.
Now, one should meditate on the four-faced, yellow Brahmā, arisen from Oṃ and Guṇḍe, possessing the four great mudrās and holding a Guṇḍe, with Akṣobhya as his crown ornament. If one meditates on his samaya, it is said that later, one who possesses desire will become the Vajra Body. Likewise, this should be understood from the lineages of Rudra and Viṣṇu. In that regard, Rudra is black, generated from A and a trident. Viṣṇu is white, generated from Hūṃ and a conch. Regarding the transformation of these two, it is said "Kāma" (Desire); the "Great Lower One" is Rudra, and by mere desire, he becomes the Vajra Body of Speech and Mind. The samayas of the yakṣīs and so forth are also taught in terms of their essential nature; it has already been explained that these are accomplished through the general ritual of their respective seed syllables and so forth.
"Below" refers to those who mostly dwell beneath the mountains. "Incense" refers to the incense of great fat. "The name of the place" refers to the abode of the mātṛs. "Desiring benefit" refers to the yogin moistened by compassion; the summary is that he should practice the samaya in which the essential nature of the gathered phenomena arises. Even the śrāvakas and others are called "those of the three realms" because they purify the obscurations of the Mahāyāna face-to-face. Their purpose is also taught: "For the sake of the benefit of beings as appropriate..." and so forth.
Thus it is said. Furthermore, regarding the explanation of the samayas of the body and so forth, the passage beginning with "Then..." and so on is as follows: "Vajra net" means being unstained by cyclic existence. "Through the path of speech" refers to the four [non-virtues] such as lying. "Vajra of the mind" refers to malice and so forth; however, these are not explicitly taught here because their root has been severed. Therefore, whatever arises, one should meditate on it as the completely pure nature of the Vajra Holder. Because one engages with all of these, it is called "Samantabhadra." Regarding the explanation of the samayas for those with extremely certain applications, the passage beginning with "Then..." and so on is as follows: the very application of body, speech, and mind is the gathering, but it is not by means of physical prostration; or alternatively, it is said that the gathering is not formed by an external intellect. If one asks, "How then should it be done?" it is said, "Then again..." meaning one should contemplate the indivisibility of the maṇḍala of Samantabhadra Vajrasattva. "Application of the three vajras" means being endowed with the three applications of the first [body] and so forth. Then, regarding the explanation of the contemplation of the great gathering, the passage beginning with "The realms of sentient beings..." and so on means that one should exhort by contemplating, "I prostrate to all as being indivisible from myself." Now, having completed the great accomplishment of the Great One, the samaya of offering is explained, beginning with "Then..." and so on; here, the internal [offering] is taught. The two [other types] will be shown below. Regarding the explanation of the samaya of the conditions for the four samayas of protection, the passage beginning with "Then..." and so on is as follows: "Invisibility" means that because the four samayas themselves are difficult to perceive by a mind that lacks conditions.
Regarding the term "Vajra Woman," this refers exclusively to the action seal (karmamudrā), which serves as the condition. Furthermore, the phrase "always seize the substance" means that by consuming the bodhicitta extracted through union with her, one seizes the substance of self-grasping; this also applies to the "killing of the Buddha's retinue" and so forth.
Next, the samaya of the Vidyādharas is taught: "Then," and so on. This means that for the male and female Vidyādharas in union, one should visualize Ratnasambhava and Amitāyus as their crown ornaments. The samaya for beginners is taught with the words "Then," and so forth. It is briefly stated that those with the vajra body and so on should partake of the feast of only external food; the application of this will be shown below. The term "external" is used because they have not yet attained mastery over meditative concentration.
Now, the teaching on the Dharma of the Mind is taught with the words "Then," and so forth. The phrase "remaining silent" is because equality is inexpressible. Then, the request for the meaning of that by the Bodhisattvas is taught with the words "Then," and so forth, which is easy to understand. The response to that is taught with the words "Then," meaning: since those words of expression are non-referential, they are without intrinsic nature; thus, he remains silent.
The firm intention is taught with the words "Son of Noble Family." The reason for speaking of the Body and so forth as being unarisen is the thought that others might mistakenly grasp them as having the aspect of being arisen. Then, the request is made: "Please do not analyze the origin of all that is grasped erroneously." Why is that?
It is the practice of the essence of power, which is the teaching of non-arising; and because we also follow that, we do not hold it erroneously. Regarding the statement, "having contemplated the absence of intrinsic nature," it was asked: "If those who have attained the superknowledges (abhijñā) of Brahmā and others think, 'Do they explain by knowing that the previously mentioned phenomena possess the essence of Vajrasattva?' then do not speak in that way." "Superknowledge" means the meaning of seeing equality through the practice of vajra-wisdom (vajrajñāna). The response to that begins with "Then," and so forth: "We also do not know or hold to that which is called 'following,' because it lacks intrinsic nature." Furthermore, Brahmā and others are called "great beings" because they are to be tamed by great passion; thus, they are included among the great. "Because it is the nature of phenomena (dharmatā)" means that, like a white woolen cloth, that which has that nature is a vessel for attaining the result. "Attaining vajra-wisdom" refers to superknowledge alone; because one attains Buddhahood through conditions, that conceptualization does not arise. The Teacher spoke clearly by teaching that very reality, beginning with "Then," which means: "By its very nature, speech is unarisen." Those who speak of conceptualizing the sphere of phenomena (dharmadhātu) are not speaking correctly. To make that very reality firm, he spoke beginning with "Then," which is: "Space does not abide in anything at all." Regarding that, he spoke of wonder:
"Emaho" and so forth: one meditates on the body and so on from the very nature of phenomena (dharmatā), which is the absence of any entity such as a body; that is the reality itself. Thus it is said: "Emaho! The vajra words were spoken." Now, for the sake of the great accomplishment of the deity of awareness, it is said: "That is..." and so forth. "Vajra body" means permanent; "vajra" at its crown refers to Akṣobhya. "Arising from the three bodies" refers to the three colors, because of their complete purity. "Moving" does not mean made of wood or the like, but rather the sense of being known as possessing movement together with the mind. "Holding the vajra and wheel" means that Akṣobhya resides at the head, while the four [others] are the holders of the wheel. Furthermore, it is said: "By the distinctions of all families," and for that purpose, "All the Buddhas who possess the vajra," and so forth, was spoken. Having reached the culmination of the great accomplishment of the consort, it is said that one should please [the deity] through passion: "Arising from the expanse (dhātu)" and so forth. "Bull" refers to the supreme deity, the self. Furthermore, regarding the approach and so forth of the self, those are taught as a single samaya: "Then again..." and so forth. "Extensive samaya" refers to the collections of the great mudrās, such as the approach and so forth. "According to the ritual" means according to what was previously explained. "With all characteristics" refers to the aggregates and so forth.
Alternatively, it should also be understood through the branches of the intermediate [practice] and so forth. Furthermore, the secret samaya is taught: "Then," and so on. The ritual of the mind alone is primary; the hand mudrās are not, as they are causes of distraction. Furthermore, the samayas of exhortation and so forth are taught: "Then again," and so on. Regarding "feces and urine," even if explained previously, it is intended here as "one should not disparage them." "According to the ritual" refers to the application of nectar as previously explained. "All the samayas that exist" refers to the Buddhas of the three times. "The three vajras" refers to the three applications; by taking those very [applications] as one within the mind, the Buddhas are pleased—this is the samaya of the mind.
Now, the samayas of the application of purification, such as the near-attainment and so forth, are taught: "Then again," and so on. "Vajra-abode" refers to the bodies [of the deities] by virtue of the lord; it is the purification of the sense bases. "Space-expanse" is mentioned incidentally regarding the elements; "vajra" refers to the deities. "Holding" refers to the fundamental space, not the teacher.
The qualities and root samayas by virtue of the irreversible [state] are taught: "Then," and so on. "By the Guhyasamāja" refers to the bodhicitta held by the causal Buddhas of space and so forth, because it is the nature of all Buddhas. Some say, "By this tantra," but that is contradictory, as it appears in other tantras as well, such as "by the Guhyasamāja empowerment."
Then the Tathāgatas of the retinue replied in unison: "Noble son," and so forth. Again, the question was asked: "For what reason?" The answer regarding the logical justification was given: "That master," and so forth. Because one receives the name "master" immediately upon being empowered into the Guhyasamāja, it says "that master." Furthermore, the meaning of how to serve him was explained: "Noble son," meaning that the Buddhas and Bodhisattvas who have gathered from the ten directions honor that master; that is service through the body. Service through speech is also expressed as: "You, the master of us Tathāgatas, are our father; you are our mother; you are our teacher." Thinking thus, they will return to their own realms. Furthermore, the root samaya of how the disciples should regard him was taught: "It is as follows," and so forth, meaning that the disciples should regard him in that way. Again, the question was asked: "For what reason?" The answer was: "Noble son," because the bodhicitta and the master are non-dual, that bodhicitta is spoken of in that way. Then, the Bodhisattva Maitreya thought to himself, "Those who disparage such a master will be reborn in the Avīci hell," and being struck with fear, he became silent. Furthermore, in order to demonstrate the service to be rendered to the master, the Tathāgatas spoke: "Then again," and so forth.
Regarding the term "Lord of Wisdom" (jñānādhipati): immediately upon receiving the empowerment of the Guhyasamāja, one becomes the preceptor of all buddhas; thus, in this very life, one is counted among the ranks of the buddhas. Therefore, it is called the "empowerment of non-retrogression." Furthermore, it is stated in the Subsequent Tantra: "To one who has been empowered with the most excellent conduct," and so forth. That very empowerment is taught to be the vessel for spiritual accomplishments (siddhi); the passage beginning with "Then," and so forth, is easy to understand.
Now, the invitation of the wisdom wheel (jñānacakra) into the painted maṇḍala is taught, beginning with "Then," and so forth. This connects to the statement that [the Buddha] arose from the meditative absorption (samādhi) in which he had previously resided and then spoke. The passage beginning with "In the center of the expanse of space" (ākāśadhātu) describes the location as it is. "With the vajra of meditative concentration" (dhyānavajra) refers to the sound of the union of method and insight and the light of the wisdom being (jñānasattva) that exhorts them. Regarding this, Bhadrapāda stated: "The embrace of insight is as before," and so on, up to "Having expelled the obstructors, one provides protection," which constitutes one and a half verses.
The summoning and so forth of those [deities] is taught as "the vajra maṇḍala." Here, "meditative concentration" refers to the mantras of Yamāntaka and the others. "Wisdom wheel" refers to those exhorted by the light of the wisdom being. Thus, the Subsequent Tantra states: "Whichever wisdom being is touched is explained as the wisdom wheel." "One should cause them to reside" means that they should be made to enter through the near-attainment (upāsādhana) and so forth. This is also stated:
From the words "By Yamāntaka and the others" up to "bestow the empowerment." Regarding the phrase "by that very ritual of offering," it means by that which was taught in the passage "by the three stainless vajras." Furthermore, from the words "the qualities" up to "should be pleased," these should also be understood to apply to the maṇḍala of meditative concentration. Regarding the explanation of the connection between the maṇḍala and the ascetic observances, it begins with "the master" and so forth; one should visualize the Lord at the heart of oneself and the disciples. Regarding the phrase "by the three places," this refers to the locations of the three vajras for invoking the Buddhas of space, or alternatively, the crown of the head and so forth; here, that application should also include the secret and the wisdom-gnosis [empowerments]. Now, the drying up of the enemy belonging to the activity of meditative concentration is taught, beginning with "Then," and so forth. As it is said, from the three essences of the body and so forth arising from Vajrasattva, one should visualize oneself as the black Vajraḍāka generated from a trident, seated upon the sun, endowed with the four mudrās, holding a trident and a hammer, crowned by Akṣobhya, and embracing his own consort. Having filled the sky with the flesh and so forth of the target, one should visualize the aforementioned syllables upon one's tongue as possessing rays of light. Then, through the application of the mantra "Oṃ vajraḍākinī amukaṃ sambara-akta ākarṣaya hūṃ phaṭ," one should draw the skull-cup [of the victim] in through the meditative concentration of the breath and drink it. For that very purpose, the striking with the ritual dagger is taught:
Regarding the phrase "trident-vajra," it is taught that one should visualize the trident and the kīla (ritual dagger) being generated from the first syllable of their respective mantras and then strike them. This refers to the samaya of the beginner, the application of which was explained above, beginning with the words "Then..." and so forth. "According to the ritual" means by the ritual previously taught; regarding that, two verses and three lines were spoken, from "In the moon-maṇḍala at the heart" up to "The external fire offering is to be inferred."
Furthermore, regarding the samaya of the outer and secret offerings explained above, it begins with "Then..." and so forth. "With the fluid and so forth" means the goddesses produced from the fluid and also the tactile sensations. As long as an external woman is present, one should imagine the fluid itself as blazing; having accepted it, one should consume it as an offering. To show the specific seeking of an external woman, it is further stated beginning with "Then..."; "the mother who holds the samaya" refers to taking the vows of the secret empowerment, and by that, it should be understood that sisters and daughters are also to be included here.
Regarding the samaya of the essence of mantra, it begins with "Then..."; "body, speech, mind, and enjoyments" refers to the supreme reality of meditation. "The three secrets" refers to the secret of the consort. "Vajra" refers to the secret vajra. "Abiding" refers to the bodhicitta abiding in those two; it means "I shall accomplish [the goal] by holding it."
Because it is the great primordial wisdom (jñāna) of suchness, it is called "excellent." Furthermore, regarding the samaya for removing weakness, it says "Then," and so forth. If one’s strength is diminished by failing to realize one’s own essence, one is exhorted by the song of the consort. One should visualize the five nectars (pañcāmṛta) resting upon a moon at the crown of one’s head, about a span high, marked with the syllable Oṃ. By drawing them in with the hook of the breath, the deities are satisfied. Regarding this, it is said in two verses beginning with: "When that very essence is the being of mind," and ending with: "One should satisfy body, speech, and mind."
Furthermore, regarding the samaya for those whose application is stable, it says "Then," and so forth. In that regard, one does not desire to practice for enlightenment through external virtues such as the casting of tsha tsha and the like; rather, the ritual of the mind alone is the supreme training. Regarding this, it is said: "The mind itself is all rituals," and so forth.
Now, regarding the activity of the meditator for extracting poison from the body and so forth, it says "Then," and so forth. "Extracting" means to cast out. "Drawing in" means to extract after having gathered [the poison]. Here, regarding the syllable Bhrūṃ, either the Lord of the Constant (Nitya) or the Universal Monarch of the Uṣṇīṣa should visualize the syllable Bhrūṃ upon a wheel generated from Bhrūṃ on the right hand, and cast it out as previously taught for the Constant One. If one wishes to cause harm, one should transform the body into yellow and, with yellow light from Bhrūṃ, gather [the poison] into the three places. Then, right there upon the poisoned food, one should press down with a yellow wheel and the syllable Hūṃ.
If one is to lead [the deity], it should be understood according to the ritual previously applied to the hūṃ by means of bhrūṃ alone. Regarding the "three rays of light," these are the yellow [ray] for suppression, and the black and white for other [purposes]; it is said that by means of these, [the deity] is summoned from the three places and so forth. Now, the mantra ritual is taught, beginning with "Then," and so forth. The meaning of this is as follows: any yogin should draw a crossed vajra (viśvavajra) on birch bark or tree leaves using saffron and the like. In its center, one should also draw an eight-spoked wheel. In its center, one should place the letter ha and the name of the person to be accomplished. On the spokes in the east and so forth, one should place Akṣobhya and the others; in the four intermediate directions, Locanā and the others; and likewise, Rūpavajrā and the others, in their respective positions. Yamāntaka and the others should also be placed in the four cardinal directions. The perimeter should be encircled by the garland mantra and then set aside. Then, having performed the summoning and so forth of the wisdom deities (jñānadeva) upon that [mandala] in the proper manner and having made excellent offerings, one should place it in a vessel such as a cloth. Having also performed the bathing and so forth for the person to be accomplished, and having made them take refuge in the Three Jewels and so forth, if one fastens it to the neck or the upper arm of that person, it is said that they will be protected from malevolent spirits and the like.
Now, the ritual for "sharp vision" remaining from the common accomplishments is taught, beginning with "Then," and so forth. The meaning of this is as follows: any yogin, at midnight on the twenty-ninth day of the lunar month, should sit upon a lotus drawn with "great blood" (mahārakta) in a skull-cup (kapāla) at a crossroads or similar location.
Furthermore, within a single bhaṇḍa (skull-cup), one should place the five nectars, great fat, and so forth, along with melted butter. Wrap a cotton wick with a lotus-root fiber and light it. Cover it from above with another bhaṇḍa and recite the mantra. Then, taking the bhaṇḍa and applying the previously mentioned mālā-mantra one hundred and eight times to the eyes, one will attain the siddhis of the body and so forth.
Now, this tantra demonstrates the greatness of being condensed by the three syllables. The phrase "Then" (atha) refers to the purification of the secret syllables. From "for the sake of the pure secret syllables" up to "became silent" refers to the immediate sequence. "Those great bodhisattvas" refers to those who, having not previously obtained the secret syllables mentioned below, have now attained manifest buddhahood. "Will have faith and practice" means how they will become fortunate and engage in the practice.
Now, the tantra is taught to be superior to others by virtue of its difficulty to find, its proximity of the path, and its great result. The phrase "Then" and so forth follows immediately after the statement "they will become siddhis." The remainder is easy to understand. "Why is that?" asks for the reason why it was not previously taught. The answer begins with "The Blessed One" (bhagavān) and so forth, meaning that at that time, sentient beings lacked the fortune to hear the great secret. This demonstrates its difficulty to find. "However" (api tu) indicates that it performs a great purpose. The phrase "in an instant" and so forth demonstrates the proximity of the path.
The phrase "the awakening of the Buddha" and so forth indicates the great result; it is indeed a distinctive feature. "In this very life" means that through the condition of receiving empowerment, those who practice the great ritual following empowerment will achieve unsurpassed buddhahood in this very life. "The three sufferings" refers to the sufferings of the body and so forth. "The purity of the secret syllables" indicates that which is extremely profound. Now, regarding the activity of the Tathāgata belonging to the first chapter, it is for the sake of generating the resultant Vajradhara. Regarding the passage beginning with "Then," which describes the goddesses who were previously mentioned exhorted [the Buddha] while he was abiding in the dharmakāya: "Then" refers to the point immediately following the section from "the non-dharma that arises below" up to "he became silent." "Lord of the abode" means the master of the abode. "Joy" is that which arises from contact. "Delightful" means bliss. It is the "great purpose of reality" because it is the supreme object to be accomplished. "Desire" also refers to that very reality; thus, having requested protection through that, the exhortation is made by striking the vital point, beginning with "O Protector, if..." and so forth, which is easy to understand. Likewise, the remaining parts are also easy to understand, so I have not explained them. "The wheel of samaya" means the manner in which the ornaments of the wheel, which immediately arise from samaya, are present. Now, this belongs to the conduct of vajra-wisdom.
Immediately after all the buddhas had entered the heart of Vajrasattva, the empowerment was described with the words "Then..." and so forth. In this context, "Then" refers to the point immediately following the statement in the first chapter, "They entered the heart." "The expanse of space" refers to the interior of the consort’s secret place. "The wisdom of the three vajras" refers to the five wisdoms of the dharmakāya, such as the body and so forth, which are the superknowledges. "Samantabhadra" is the general designation; when differentiated, it refers to Samayavajra and the others, as stated in the passage beginning, "The six, such as Kṣitigarbha..." "The conduct of vajra wisdom" means that wisdom itself is the vajra, and it is the conduct that brings about its attainment. "Emerging from the queen" means emerging from the bhaga of Vajrasattva’s queen into the palace of the dharmadhātu; the word "emerged" is also used to express wonder regarding the aforementioned meaning, as in the passage beginning, "The Blessed One..." "The syllable of passion" refers to the bodhicitta arising from passion. The remainder is easy to understand.
Now, in order to benefit through the tantra that appears as sound, the command for the proclamation is stated with the words "Then..." and so forth. In this context, "Then" refers to the point immediately following the passage from "These three..." up to "Having prostrated, he became silent." This is the general command. Furthermore, the specific command to Vajradharma is stated with the words "Then..." and so forth, which is easy to understand. Again, the acceptance is stated with the words "Then..." and so forth.
"Remaining silent" means that the intended purpose has been fulfilled. Now, having promised, "I shall act exactly according to that command," the activity of proclaiming [the tantra] to sentient beings is taught, beginning with the words "Then..." and so forth. In this context, "Then" refers to the immediate succession of the completion of all aspects of the Root and Subsequent Tantras. "Then the tantra of the three vajra-sattvas was proclaimed to sentient beings" means that it was fully completed. Following the completion of the Root Tantra, the engagement in one's own activity is taught, beginning with "Then..." and so forth. In this context, "Then" refers to the immediate succession of the words "I shall act accordingly" up to "remained silent." "He remained silent" is because he focused solely on the equality of the bodies of all sentient beings in the three realms and the bodies of all the tathāgatas. For this reason, yogins also, having completed the three types of application, should request the deities to depart, withdrawing them all into the hearts of the three vajras and contemplating them in the equality of space. As it is said: "The Buddhas, who possess that very nature of speech, are requested to return without obstruction."
The commentary on the seventeenth chapter is complete; the commentary on the Root Tantra is complete. Now, the so-called "Subsequent" [Tantra] will be explained. Some say that while the Buddhas realized the Root Tantra, the bodhisattvas did not, and thus Maitreya and others requested [the Subsequent Tantra]. However, I do not see this as logical. Why? Because it says, "Having heard and realized..." and so forth.
Regarding the phrase "for the benefit of sentient beings," it is neither for the sake of those who have not realized [the truth], nor for one's own sake. It is connected to the statement, "Maitreya and the others requested." If one asks with what [qualities] they were endowed, the text mentions "the Tathāgatas" and so forth; the three, such as bliss, are the empowerments. Furthermore, in sequence, one desires to see the nature of phenomena (dharmatā) in which stains have been removed; this is the dharma of reasoning. The secrets of body, speech, and mind are the appearance of sound, which is the scripture (āgama). These two are the teaching. "In what manner" means without error. "By all things" means by all wisdom without exception. "According to the samaya" means according to the sequence of the Ground Chapter and so forth. "Seeing" refers to the dharma of reasoning, the meaning of knowing with the eye of wisdom. "Hearing and realizing" refers to the nature of the scripture. "To the Tathāgatas" refers to the manner of proceeding to the retinue. "Endowed with seeing the dharma" is the primary mention, but "hearing and realizing" should also be applied. Those two dharmas themselves are the request, beginning with "O, how marvelous!" Because everything is excellent, he is Samantabhadra. Regarding "of all" in the phrase "the three vajras of all," it means the three vajras of all are present; thus, the Buddhas are non-dual. "All sentient beings" shows the non-duality of sentient beings. "Essence" is a synonym for the nature of phenomena (dharmatā). That is the request for the supreme realization of scripture, the essence of Vajrasattva.
The phrase "attaining the state of bodhicitta" refers to the logical attainment of buddhahood through the condition of being empowered by Vajrasattva. "Great miraculous power" refers to the activity of being blessed by Vajrasattva. These two are called the certainty of the body, speech, and mind of Samantabhadra. From these two alone, a single verse expresses wonder, beginning with "Ema" and so forth. "This" refers to the essence. By that, wonder is expressed. Because it transcends the senses, it is "peaceful" and sublime. The latter half of the verse, "Ema! The ornament of saṃsāra," expresses wonder and sublimity regarding the enlightened activity. Then, the request for the desired meaning begins with "The secret" and so forth; "unsurpassed" refers to the internal. To specify the meaning of the request, it is said: "Ema! That which is extremely difficult to find," and so forth. "Whatever has been spoken, truly spoken," should be connected with "I remain requesting that which is difficult to realize." If one asks for what purpose, it is for the sake of that very meaning, in order to benefit sentient beings by joining them to awakening through that sequence. "Excellent" is the request. "Again, excellent" is addressed to the bodhisattva himself. "Again, excellent" is because that request is meaningful. The words of the request are explained by the response. Focusing on the Great Vajradhara is to establish him in non-duality; because its meaning is inexpressible, it is explained in the root text as "remaining silent." Then, there is the repeated exhortation.
The instruction on the subsequent guidance of the Mind-Vajra is stated: "Regarding the Vajra of Body, Speech, and Mind," and so forth. This means: "Direct your attention to the nature of the Vajra-Holder himself and listen properly." "Accepting the samaya of subsequent guidance upon the crown of the head" means pledging, "I shall act accordingly." "Remaining silent" is for the sake of the Vajra-Holder’s contemplation, as has been explained repeatedly. "Great Compassion" refers to having become affectionate toward the welfare of others, and thus focusing upon that. "Blessed" refers to the first chapter itself, which is recalled here. "With a single voice" means with the voice of Brahmā alone. Regarding that, the response in the manner of proceeding is: "That which is taught as the 'Secret,'" and so forth. "Body, Speech, and Mind" means the three syllables of that nature together with the syllable HŪṂ. Immediately after being exhorted by the melody, the gathering of all Buddhas by means of light is called "the assembly." The response to the connection of the tantra is stated as "the fifth," and so forth. From those four, the mantrin endowed with the four samayas, the suchness of their nature, and the samayas of protection and consumption are taught in sequence. That is designated as "the great accomplishment" and is taught as the mantra and the samaya of conduct for all Buddhas and Bodhisattvas. The four lines beginning with "And the fourth" teach the nature of the welfare of others and the result.
Furthermore, in the fourth [chapter], the ultimate activities of the master are taught regarding the entry of the disciples, which is designated by the name "maṇḍala." In the sixteenth, the empowerments are taught. In the eighth, the commitments of offering are taught. In the twelfth, the common accomplishments are taught; since the commitments and common accomplishments are also connected to one's own welfare, it is taught here in groups of four chapters for the sake of elegance and for the sake of connection. Likewise, the sixth, seventh, and so forth, which appear below, should also be inferred.
By the phrase "the eighth and..." and so forth, the forceful accomplishment is taught from among the two types of one's own welfare; here, "the eighth" refers to the sixth. From that, passion and the near-accomplishment are taught. In the second, the commitment of bodhicitta is taught. In the tenth and fourteenth, the forceful rituals are taught. These chapters are connected to the instruction that one should practice for one's own welfare for seven days; others should also be understood in that way.
By the phrase "the seventh and..." and so forth, the nature of the approach for one's own welfare is taught as the recollections and so forth, or as the nature that some do not accept. In the seventh, the recollection of the commitment of accomplishment is taught. In the third, that which pertains to the supreme approach is taught. In the first, the activities of all the tathāgatas, such as the conduct of vajra-wisdom, are taught. In the eleventh, the fields of accomplishment, such as mountains and hermitages, are taught.
In the fifteenth [chapter], the signs of dreams are taught. Here, too, all phenomena—from the four [bases] such as mountains and hermitages up to the appearance of the signs, and up to the subsequent recollection—are to be applied; these are merely the primary dharmas of the chapter to be grasped. Having thus explained the connections of the chapter’s meaning, he further explains the connections of the essential [practice], beginning with the words "the disciplined and the difficult to discipline." In that regard, peaceful sentient beings are connected to the entry into the maṇḍala and so forth. Those who are difficult to discipline and are malevolent are connected to being subdued through wrathful means. The generation of the common and supreme deities is connected to the approach practice through the four vajras and the four rituals. The common and supreme siddhis and their ritual procedures are connected. [These include] the maṇḍala activities and the ascetic observances. The master is connected to such ritual procedures. Furthermore, the master and the disciple are connected; such an empowerment is called "the Great Being," and it is held that one is completely liberated by the very teaching of the yoga of the Buddhas and Bodhisattvas. The response to the application is the meditative equipoise of method and insight; its essence is the characteristic arising from emptiness and compassion, which is profound and vast. Regarding the meaning of the terms "connection of the tantra" and "application of this," he says: "That which is called 'tantra' is the meaning of connection," and so forth. In that context, the "basis" is the samādhi of the basis, which is designated by the name "method."
The nature (prakṛti) is the union of the deities, and that is the cause for asserting what is called nirvāṇa as being without intrinsic nature. The absence of gathering (asaṃbhava) is the result, because it is free from all modes of gathering. "Particularity" (viśeṣa) refers to the three [categories] due to the distinct sequence of cause and result; these three are taught in the first chapter of the Tathāgata-tantra, and it is held that they should be understood by the term "likewise" (tathā) in the context of the yogi.
Some of our own gurus say: Here, the arising of cause and result is the connection. In that regard, the aspect of the cause, Vajrasattva, is the ground, and that is the method (upāya). The nature is its insight (prajñā), and that is the entity without intrinsic nature. Here, the word "cause" is a synonym for "entity." The absence of gathering is the deity of awareness (vidyā-deva), and it is called "absence of gathering" solely in the aspect of the result. Their position is that the Guhyasamāja is the "self" (ātman); the gathering of all the aggregates and so forth, which are the body, speech, and mind of the deity of awareness, into the continuum of a single individual is the "gathering" (samāja). The etymology is that the "self" arises from the parents, and that is its continuum.
Furthermore, according to the instructions of others: "Secret" (guhya) refers to the aggregates and so forth gathered by the secret of the deity of awareness. "Gathering" (samāja) is the non-dual union with its consort; thus, "gathering" is an assembly. In that regard, the connection is as before: the deity of awareness is the ground, the method, and so forth. The absence of gathering is said to be the distinctness of the assembly. Therefore, it is summarized as the meaning of the threefold continuum:
"Because the three aspects are condensed into the meaning of the continuum."
Because it is stated thus, those [previous] positions are also untenable. Therefore, the statement that the three—the basis and so forth—which arise from the meaning of the first question, are the "tantra," is the "knowledge" (vidyā); the explanation of the basis and so forth is as just described. Regarding the classification of the tantra, it says: "The families are of five kinds." Regarding the meaning of the latter, it says: "Bodhivajra," and so forth; the explanation of the five families in connection with Bodhivajra is called the "latter." Regarding the four questions beginning with "How many aspects of suchness are taught," it says: "Suchness is taught as the five families," and so forth. "The hundred families" refers to the differentiation of cause and result: from the cause, there are the five primordial wisdoms, and from the result, there are nineteen, five for each, totaling one hundred. Others explain it differently, but that is not the case. These are taught in connection with the answers; likewise, the supramundane essences such as Kṣitigarbha, Takkirāja, and Vīravajra have infinite divisions, as their own awareness is subsumed within the five primordial wisdoms. Regarding the answer concerning the bodhicitta, it says: "Without arising or ceasing," and so forth. "Exhaustless existence and non-existence" means that both of these lack intrinsic nature. "Chief" is a term for the supreme. "Non-dual method and wisdom" means that it arises from the non-dual union. Regarding the statement that all phenomena are subsumed within its aspects, it says: "All that arises in existence and peace."
This means that all of saṃsāra and nirvāṇa are of a single nature. The meaning of this is also clearly stated in the root text: "When examining one's own mind," and so forth. The response of the Vidyāpuruṣa is given as "one's own body and speech," and so forth; because that indivisible [reality] is distinguished by that awareness, one who possesses it is called a "Vidyāpuruṣa." The response of the five, Vajradhṛk and the others, is given as "of the five causes," and so forth. In that regard, the five located below and the five located above are cause and effect, the vajra of the five primordial wisdoms. "Dhṛk" means that which holds [them]. "Consciousness" refers to the aggregate of consciousness; by that, the two—cause and effect—of its purification are grasped. From the essence that transcends existence, non-existence, and the middle, the Victorious One holds that which is the purification of that which is born as the source of all sentient beings and that which arises from it. "Form" also refers to that aggregate; by that, the purification is Vairocana. Therefore, there is no sequence of holding a wheel in the hand and so forth. Because all purposes arise, the mind is called "jewel." "Feeling" is as explained above. Because that feeling is self-aware and holds the mind, he holds a jewel in his hand. "From all" refers to the aspects; "in all" refers to the time. Because it characterizes all the characteristics of play, it is Ārolik. "Characterizing the characteristics of desire" refers to perception (saṃjñā), which is also as explained previously.
Therefore, in his hand, he holds a lotus, which is unattached and represents all-knowing. "Consciousness" is a designation for that which clarifies the characteristics of the five aggregates, such as form and so forth; this is insight (prajñā). "Formations" (saṃskāra) is also an aggregate; because that formation holds insight and is its basis, he holds a sword in his hand. Regarding the explanation of the "family" (kula), it refers to the "lineage" (tantra) and so forth. The terms "family" and "lineage" are synonymous. Its beginning is the non-dual bodhicitta-vajra. Thus, according to the sound, it is first symbolized here by the syllables E-Vaṃ. As the venerable Bhadrapāda said: "The non-dual, possessing the four at the beginning, is likewise symbolized by the two syllables." Its essence is the emptiness of no arising or ceasing; the pure cause and effect of the wisdom of emptiness is the principal of the five families. Regarding the application of the five wisdoms to the body mentioned above, it says "consciousness" and so forth. In that context, "consciousness" is the body of the purified aggregate of consciousness as previously taught. Because it is joined with non-dual wisdom, it is called "hatred"; as will appear below, "hatred" refers to mutual contact. Because that wisdom is joined with the two bodies, it is said: "It is renowned as the two: cause and effect." "Form" is as previously taught and should be applied to all subsequent cases as well. Since it is devoid of consciousness in the form of signs, it is joined with the mirror-like wisdom (ādarśa-jñāna) of the "foolish."
Therefore, it is designated as "delusion." That which is attached to and conceited regarding the wisdom of equality is "pride." That which, characterized by individual discernment, is attached to non-dual entities is "passion." That which, in the nature of all-accomplishing activity, constantly strives for the benefit of sentient beings yet indulges only in itself and is parsimonious, is "jealousy." As stated in the Ground Chapter: "It thoroughly accomplishes desire and liberation." Regarding the meaning of that, it says "passion, hatred," and so forth. Here, the three wisdoms mentioned are the primary ones, though the other two are also to be applied. Vajrasattva, who possesses various similar characteristics, is the result of meditating on and inclining toward that desire. The four, Mohā and so forth, and their consorts, are described as the "response of excellence." "External" refers to signs. "Pride" refers to not knowing the aspects of signs; this was previously shown to be the mirror-like wisdom, which was taught as delusion. "Mutual contact" was previously taught to be non-dual. By this, it is also shown that the wisdom which exists as non-dual is "hatred." Passion should be understood in the same way. This "wisdom" is the "vajra" because it is indivisible. The "joy" of those principal yogins arises from the enjoyment of the touch of the four goddesses; they are the "consorts."
Because that supreme perfection arises from those very women through the stages of joy, which are of the nature of the wisdom of authentic bliss, it is called "perfection." "That" refers to joy itself. Because the wisdom of bliss is attained through those stages, the joy of the afflictions itself is the Vajrayāna. Some take "that" to refer to the four consorts, but that is also incorrect; since those four are wisdom, they do not accord with the term "method," and if that were the case, the method would also have to be the Vajrayāna, which it is not.
The response to the four, Yamāntakṛt and the others, is stated as "not positing" and so forth. The terms for these four are applied by way of enlightened activity. In that regard, Yamāntakṛt, through the body he invites, teaches the Dharma that is free from destruction because there is no birth in the realms to be tamed; this is the enlightened activity. "All things" refers to the mirror-like [wisdom], compassion, generosity, and so forth, which are the samayas that are not transgressed. Then, "Yamāntakṛt" means that by means of that activity, ignorance and so forth, which arise below, are brought to an end. This explanation should be applied to all [the others]. "Not cognizing" indicates the absence of a grasping consciousness because there are no letters such as "A" and so forth. "Mind" refers to emptiness, loving-kindness, ethical discipline, and so forth. The "intellect of name and form" is the cause of expression; because that is absent, it is "inexpressible." "Phenomena" refers to discernment and so forth.
Because form and so forth are by nature peaceful, the non-conceptual dharma is taught. "If one knows, bliss will be attained" refers to the fields of those to be trained by such a teaching. Now, the meaning of the application of the terms is stated, beginning with "delusion" and so forth. By enjoying pure delusion, the great delusion—the mirror-like [wisdom]—is exhausted through the activities of the wrathful deities, which are the samaya of that [wisdom] and the reversal of the delusion previously taught. "Forms" refers to the abandonment of the view of the transitory collection. "Objects of knowledge" refers to the cognitive obscurations. "Faults" refers to hatred. "Mind" refers to the view of holding to extremes. "Words" refers to wrong view; these three views are designated by the names of the three doors of body, speech, and mind because they belong to that family. "Meditative absorption" refers to the obscurations to birth. "All afflictions" refers to the three beginning with delusion. "All vajras" refers to the view of holding views as supreme, because it clings to all the aforementioned views. "All obscurations" refers to the karmic obscurations, because they are the karma of all. Regarding the previous statement, "If one knows, bliss will be attained," it is explained as: "The afflictions of sentient beings and the vajra obscurations." By teaching the dharma as before, the afflictions of the mind that cling to a basis and the vajra obscurations are purified; this is what is meant by "the four knowledges." If one possesses these, all actions and so forth will be purified. These are the bliss that is their result. The meaning of these should also be understood from the words of Bhadrapāda.
Even though there was no question, the meaning of the six wrathful deities and so forth was taught: "Grasping," and so forth. In that context, "grasping" is to hold the meaning of awakening. "Joy" is attachment to that. "Likewise" means in that same manner. "Immovable" is a mind stable in that. "Cause" is the very essence of that cause. "Result" is that very cause having become manifest. "Perfectly arisen from the mind" means that these do not arise from drawing a painting as before, but rather arise from authentic meditative absorption (samādhi). The remainder is clear. "By the vajras of body, speech, and mind" refers to the three syllables of the general mantra. "Great beings" refers to the six goddesses whose nature is established from wisdom; it is explained that these are emanated. The response to the two types of conduct is taught: "In the completion stage," and so forth. In that context, the "completion stage" consists of the generation and completion stages. Through their application, the deities of the aggregates, elements, and sense bases arise from wisdom and method; having established the application of their synthesis, one "wanders and acts." With what intention? "Pure conviction" and so forth. "Pure conviction" is the conviction in non-duality. "Abandoning fear" is to overwhelm everything. "Without doubt" is joy. "Like a lion" means possessing pride. "There is nothing not to be done," and so forth, means that the actions of body, speech, and mind are not prohibited. "Without meditative equipoise" means having arisen from it. "In meditative equipoise" refers to the application of the meditational deity (iṣṭadevatā).
Thus, Bhadrapāda said: "Having arisen from meditative absorption..." and so forth. The cognition that relies upon objects and the sense faculties is called mān. Tra means to protect from the lower realms and cyclic existence. Its conduct is liberation through worldly conduct, meaning it is untainted by the faults of killing and so forth. Maintaining such samaya is the conduct of mantra; "vow" (saṃvara) refers to the restoration of the roots or their enumerations. Likewise, Bhadrapāda said: "For the sake of beings, as appropriate..." and so forth. Regarding the explanation of recitation: "The individual essences..." and so forth. Here, the "individual essences" are the syllables. "In the heart" refers to the heart of the four seals. Having taught the common ritual—that the "mantra of reality" is specifically expressed in the emanation and reabsorption from that—there is the statement "the speech of the wisdom-being" (jñānasattva). The "variegated vajra" is the Buddha who is the nature of the five families. All such emanations, reabsorptions, and apprehensions are to be performed by the seed-syllables of the wisdom-being alone. Regarding the speech of the three vajras: "like a form," meaning that one emanates only a form identical to oneself. "That" refers to the three forms; performing the emanation, reabsorption, and apprehension of these is called "recitation." The recitation of the deities is the utterance of the four seed-syllables that are the essence of the mantra.
Furthermore, because that mantra accompanies the flow of the breath, it is impelled by the three suchnesses that are the nature of the breath. The passage beginning with "Just as at the heart" explains the offerings. "Meditative absorption is also like that" is a term for the goddess of one's own family. Likewise, the root text itself says: "The very essence of the body’s kāya," and so forth. "Consecration at the crown" refers to the explanation of the approach and accomplishment of the offerings, where consecration is taught as the primary element. "Endowed with union with the consort" and so forth explains the four enjoyments of the emanated deities; "Vajradhara" refers to oneself. Just like those four enjoyments, first one performs self-consecration. Then, one should bring to mind the consort and so forth. Thus, Bhadrapāda spoke in verse: "From the vajras of body, speech, and mind," up to, "Meditate on the application, approach, and so forth, in that way." The response regarding the sealing is "The heroes" and so forth. "Heroes" are the sattvas. "Vajras" are the Victors. To show that this is not the five families taught in other tantras, it says "each one." If one asks what that teaching is, it is "the essence" and so forth; "essence" is Vajrasattva. "Mudrās" refers to the three desired mudrās. "Mantras" are the two not included therein. With these, one should seal according to one's own family. If one asks, "How are cause and effect then?"
Regarding the phrase "in the cause," it is said that they are mutually sealed, and the result is Akṣobhya. If one asks, "Since everything is its result, why is this alone called the result?" it is because it is the primary one, being the singular purity of the wisdom of emptiness. For example, it is like how, among a king and his army, although there are many who have become fathers, the one specifically called "the father" is the king himself, and the term is not applied to others.
The response to the source of phenomena is stated as "the four enjoyments" and so forth. One should meditate on the three causes—the distinctions of body, speech, and mind—arising from the melting of the Vajra-holder. The location of this is the wheel, and its center is the hub. The meditation on that location is stated as "the ten wisdoms" and so forth. The ten wisdoms range from suffering to the literal meaning. "Complete" refers to the manner in which this application is perfected. "One-pointed" means a single focal object. "Beautiful" refers to the manner of the wrathful deities. "Like the immovable" is because of its extreme swiftness. "Radiate" means that light emanates from those very [wisdoms]. "Stainless" means one should meditate on the white color. "Peaceful" means the radiance of the peaceful Buddha. "In an instant" refers to the immediate succession. "Buddhalocanā" means one should meditate on the cause of the celestial mansion, which symbolizes its lord, Vairocana. This is also clear from the explanation of Bhadrapāda.
The response to the vow is stated as "by the Vajra-holder" and so forth.
To practice and apply oneself diligently to the teachings based on the generation and completion stages is the samaya vow; this is explained in the Root Tantra alone. Nevertheless, the specific vows desired by the Bodhisattvas are taught in the passage beginning with "forms, sounds," and so forth. By generating the aspects of pleasure and suffering for those who desire them, darkness arises from attachment, aversion, and the intermediate state; one should contemplate that attachment is the essence of Vajra, aversion is Ratnasambhava, and darkness is Mohavajra. Furthermore, the teaching on the absence of conceptual elaboration is the "samaya likeness," which is the visualization of Vajrasattva. Regarding how attachment and so forth perform their function, it is taught in the passage beginning with "without aspects," and so forth. The aspect of being without aspects is the aspect of insight and method. Its branches are the three locations. The master of the three syllables is the three vajras. From their seed syllables, one recites and emanates for the sake of killing, seizing, and so forth; the gathering and so forth should also be understood. The phrase "in the three levels, one should generate" teaches the accomplishment. The section up to "thoroughly sealing" teaches the accomplishment and so forth; this is also stated below: "At the conclusion of the great accomplishment, having performed it, one should undertake the activity." Having thus taught the general ritual, the specific instructions are given in the passage beginning with "by the yogi," and so forth. The phrase "the manner of aversion" means that aversion itself is the method for performing its function.
The same should be applied to the lower [mandalas] as well. Regarding that, it is taught: "Those who engage in the meditative absorption of passion are joined by passion itself." The "wheel of hatred" is the wheel primarily consisting of the six [deities] beginning with Akṣobhya. "Conquered by Vajracaṇḍa" means that one should perform the ritual of subduing, such as the dissolution and so forth, according to the procedure. "Possessing the wisdom-vajra" refers to the wisdom-vajra that has attained the signs. Its qualities are described in the passage beginning with "I myself, the Vajra of Hatred," and so on. The "wheel of delusion" is the wheel primarily consisting of the Permanent One for the sake of those who are miserly. "Bliss gathered through joy" refers to the application of the joy of awareness and gathered bliss. Their common qualities are stated in the passage beginning with "maṇḍala," and so on. "Activities" refers to pacifying and the others. It is said that these are accomplished merely through consecration, and these are explained in detail in the ninth chapter itself. The response regarding the arrangement of the maṇḍala and the mudrās is stated in the passage beginning with "bodhisattva," and so on. The "maṇḍala of bodhicitta" resides in the lotus of awareness. The "bhaga" resides in the dharmadhātu. "The body is the locus of the mudrās" means that it should be examined as being generated by mantra. The very meaning of the maṇḍala is clarified by the arrangement of the mudrās: the aggregates are the five families, the sense bases are the six goddesses, and the elements are the four. By arranging the mudrās that are the essence of the near-attainment and so forth upon these, the gathering of the essences is the maṇḍala.
As it was also said by Bhadrapāda: "Because the essence is gathered, it is the maṇḍala." Regarding the occasion of arranging the mudrās, the hand symbols and colors of the wrathful deities are taught as "the hook" and so forth. "Arranging them in the corners" means the hand symbols of the wrathful deities residing in the corners. "Sumbharāja" refers to the vajra. These two are the bottom and the top. Their colors will appear below. Regarding the hand symbols and colors of the mudrās that are the nature of the near-attainment, they are called "the Knowledge Kings"; the hand symbols and colors of the six bodhisattvas are those of the six cakravartins. The six bodhisattvīs are said to be the same as in the outer maṇḍala, even within. "The Vajra-holders" refers to the six kings. Their colors are as stated. Regarding the mudrās that are the nature of the attainment and great attainment, they are called "the Buddhas," which are five; the goddesses who are the nature of the bodhisattvas; and the four wrathful kings. It is said that they are to be sealed with the three vajras, the wisdom being, and the crown—making five. This is also taught in the root text. Regarding the nature of the sealing and the colors of the six, it says, "Furthermore, then," where "hero" refers to Akṣobhya. The colors are also to be examined according to the family. Regarding the colors, it is asserted that Samantabhadra and Sumbharāja have the crown of the hero Vajrasattva. Thus, because Samantabhadra and the others belonging to the near-attainment have only the jewel crown,
Regarding the outer [empowerment], it has already been explained; furthermore, as for Sumbharāja, it is incorrect [to claim he is not the crown ornament], because the Root Tantra clearly states: "Akṣobhya is the samaya crown ornament." The response concerning the flower and the stūpa is "flower" and so forth, which is easy to understand. The response concerning the wisdom wheel is "sentient beings are the sattva of consciousness"; this refers to being touched and exhorted by the light of the wisdom sattva. The response concerning the methods of mantra and so forth is "syllables" and so forth. The seed syllable is the method. The radiation of light from it is emptiness. The "invocation" is the departure and speech for the purpose of blessing the one who desires the accomplishment, such as "O [Name]," and so forth. Then, the speaking of the verses is the "exhortation." Then, the gathering into the syllables of all [the deities] is the "binding." The response concerning the empowerment is "body, speech, and mind" and so forth. The phrase "seal of body, speech, and mind" is stated primarily, but it should be applied to all [the deities]. The phrase "this tantra" refers to the Root Tantra. "Vase" refers to the nature of the irreversible [empowerment] in its entirety. Regarding the phrase "thus, in that way," both are connected to the fourth [case]; "thus" refers back to the empowerment, and "in that way" speaks of the wisdom. The meaning of this is that what arises from the mouth of the guru is both the empowerment and the wisdom. Some say it should be applied to insight (prajñā) and wisdom (jñāna). In that view, they assert that "joy" is insight and "bliss" is wisdom.
That is not the case; for here, insight (prajñā) is intended as the consort (vidyā), and that joy arises from contact will be shown below. Others claim that insight is volition (cetanā) and apply the term wisdom (jñāna) to the exhaustion of the elements of the knowable; however, since that would mean the branches of meditative concentration (dhyāna) are only one-pointedness of mind, I do not agree with that. "With flowers" means either appearing at the proper time or being endowed with a garland of flowers. "Supreme abode" refers to the method (upāya) itself. "Habituated to a single union" means training in non-dual meditative absorption (samādhi). "Samaya" refers to training in the tantra. Regarding the master’s activity of training in the union with this consort, it is said: "In that regard, the guru..." "Delusion" (moha) refers to the union of oneself as Mohavajra; "continuously" means that Moharati should be made to dissolve into the heart of the disciple. The same should be applied to all [the other deities]. These two empowerments are also clear from the explanation of Bhadrapāda, so I have not labored over them. The response to the "vow of awareness" (vidyā-vrata) is given in the passage beginning "That very goddess..." and so forth; "that very" refers to the aforementioned consort. The disciple should recollect all the Tathāgatas, and then the guru speaks. What is that? It is the passage beginning "All phenomena..." The response to the "five nectars" (pañcāmṛta) is given in the passage beginning "By the nature of the phenomena of the body..." and so forth. "Five wisdoms" refers to the essence of the five syllables. "By heat and blazing" means they should be boiled by fire.
The "form of the mantra" refers to the aspect of the deity. Having thus stated, "One should eat," the ritual for that is taught: "In the space," meaning that from one's own seed-syllable, a lotus is generated upon wind and fire, and the five samayas to be eaten are placed there in sequence. These are consecrated in sequence by the five syllables, and then a vajra generated by HŪṂ is placed in that space. By the essence of the union of those two, the vajra light causes fire to blaze, boiling [the substances]; thus the impurities are removed, and they are satisfied and expanded by an incomparable blazing flavor. Then, having placed OṂ upon that, the nectar of wisdom in the essence of the Buddha is drawn in by the weapon of its light and dissolves. Having performed the application of eating, such as the purification of the tongue and so forth, one "eats." The Hero spoke in response: "The three syllables," and so forth. The "three syllables" are OṂ ĀḤ HŪṂ. "Method" refers to the ritual previously explained. "That to be accomplished" refers to invisibility and so forth. Thus, Bhadrapāda said: "The sun, moon, water, medicine, and fragrance," and so forth. In response to the common and supreme siddhis, he said: "Invisibility and so forth," and so forth. "Buddha" means one who is not a Buddha by external conditions. In response to the method for that, he said: "As Vajrabodhi has said," and so forth. In that context, "approach" (sevā) is one's own ritual. "Near-attainment" (upasādhana) is the ritual of the consort. "Attainment" (sādhana) is the meditative union of those two. "Great attainment" (mahāsādhana) is the ritual of the supreme victorious deities arising from that.
This is also explained in detail in the twelfth chapter. If it is argued that the term "that which is to be accomplished" here does not refer to the method, it is because there is no vehicle of the Vajra-holder; for it has been stated previously that the result enters into the form of the cause, and the manifest cause is also the result. Regarding the phrase "common and supreme" and so forth, these are the various aspects of what is asserted to be the nature of the approach (sevā). Among those, the common [approach] consists of the four vajras and the six branches of yoga. The supreme approach is the approach for the accomplishment of the supreme nectar of wisdom.
Regarding the four vajras, it says "first, emptiness," where emptiness is the consort; the mind abiding in her lotus is the first. The syllable is the second. The completion of the outer and inner wheels is the third. Inviting the wisdom wheel with the syllables Vajradhṛk and so forth, from the summoning up to the placement of the pleasing [deities], is the fourth. Regarding the phrase "the nectar of wisdom itself," this is not to be grasped as a single entity; rather, it is to be remembered that what is explained in the root text is itself the supreme.
Regarding the "six branches of yoga," yoga refers to the three samādhis. Their branches are the constituent parts. These are "individual withdrawal" (pratyāhāra) and so forth. To explain individual withdrawal: it says "the ten faculties," meaning that whatever is the nature of engagement with objects, by remaining in their respective states as the nature of desire, one abandons the external nature; this is the manner of extracting a child from a boy.
As for meditative concentration (dhyāna), it is as follows: the five desires are great passion and so forth.
Regarding that, it was explained above that the minds of desire, hatred, and delusion are taught as "desire." Their application to the five principal [deities] is taught as the primary [practice]. Furthermore, the immeasurables, the perfections, and the five powers are also subsumed and applied to the goddesses and the wrathful deities. The application of the first and the great deity application is asserted to be meditative concentration. That also has five branches, namely "meditative concentration, conceptualization, and so forth." Furthermore, because the three secrets are the supreme deity, they are taught as the primary [practice]; the near-attainment and so forth are also applied as conceptualization. These refer to the deities superior to the deities mentioned above, and to their consorts. The non-dual application of those very [deities] is the second. The joy arising from their contact is the third. The bliss of the two minds gathered in the vajra and the lotus is the fourth. One's own mind, the wisdom in which the elements of the knowable are exhausted, is the fifth. The third branch taught begins with "of all the Buddhas" and so forth; "all the Buddhas" is one's own mind. Its "actual basis" is the breath that is its vehicle. "All desires" are the accomplishments. The five wisdoms and the five elements are the breath, which possesses the five colors and their nature. Meditating on that as a mass of light arising from the vajra at the tip of the nose, the phrase "the five-colored jewel" refers to the essence endowed with the outer and inner wheels; by this, the subtle application is taught. If it should thus change or diminish, the method for re-grasping it is taught:
Regarding the phrase "one's own mantra" and so forth: a yogi who has declined from that [practice] should meditate on the drop (bindu)—the essence of the subtle principal deity, the wisdom-being (jñānasattva)—placed as a seed syllable in the heart. Having meditated on the breath as the light of wisdom, one should once again grasp that previous jewel. From that, the sign is produced; then, that breath is emitted from the vajra path into the lotus. If one declines even from that, because one's faculties are extremely dull, one should not seek an external action seal (karmamudrā), but should apply the method as in the seventh chapter and emit [the deity] in that manner; this distinct appearance is "recollection" (anusmṛti).
Regarding the explanation of "meditative absorption" (samādhi) and so forth: having attained mastery over all wisdom, one gathers all phenomena and, emerging from the vajra-mass, performs the emission and withdrawal of the forms of the deities within something like an extremely subtle particle, in a manner where wisdom is perfected in a single instant. Attaining the supreme sign for the sake of benefiting others is "meditative absorption."
Regarding the explanation of their qualities, "individual abandonment" and so forth: having thus explained the common approach (sevā), the nature of the common "accomplishment" (sādhana) of reality is explained as "forceful" (dharṣaṇa) in the passage beginning with "the moon-vajra" and so forth. In that regard, having placed the seed syllable of the nature of the mind upon the moon residing in the heart, one draws forth the deities of one's own assembled maṇḍala using the weapons of the mantra-forms emanating from that. Having applied the ritual of offerings and so forth, and having recited one's own verses, those [deities] dissolve into that mind.
Those minds are transformed into the wisdom (jñāna) that blazes clearly with five-colored light rays; this is designated as "near-accomplishment" (upāsādhana). The phrase "one's own awakening" implies that the verses concerning the consort and so forth are not to be recited. This is taught primarily in terms of intentional accomplishment, though it should be applied to all [stages]. Having seen such stable signs, one enjoys the objects of desire for six months; if not accomplished by that, one should begin for eighteen months. This is explained otherwise in other [texts]. The term "the two" refers to the peaceful and the wrathful. "Not seen" means that the wisdom of the deity's form is not seen to be stable in an instant. "Not accomplished" refers to the awakening of the mind of the three bodies (kāya) as blazing light. If it is still not accomplished in that way, one performs the essence of accomplishment through wrathful means, such as summoning, and then suppresses [the object] with the kīla of the wrathful deity of one's own family. Regarding the phrase "subjugation and protection," this means that one should also accomplish [the goal] through the subjugation explained in the root text; furthermore, protection should be performed by Māmakī for both [the practitioner and the object]. Thus, those two immediately preceding [points] are understood as the ritual of meditative concentration (samādhi). The aforementioned meditative absorption is described in terms of the two applications, beginning with "the manner of great passion" and so forth. Furthermore, the manner of great passion and so forth are explained in the first chapter. Regarding the process of melting into nectar through that sequence of rituals, it is said that one is surrounded by the four women previously mentioned: "One should visualize being completely surrounded by the four mudrās of the maṇḍala."
Regarding the phrase "abiding in the center of oneself" and so forth, it is taught as follows: having been exhorted by her who abides in the center of the goddesses, one gathers the entire wisdom maṇḍala, makes it the essence of all, and meditates on that awakening. Then, for the sake of exhorting her once more, the meditation on the body like wisdom is taught: "Exhorted by the fourfold melody," and so forth. Her color is not fixed; it changes according to whichever remaining portion is desired. Having thus taught the supreme approach (sevā), the near-attainment (upāsā) and so forth are taught: "Likewise, it becomes the heart of the corpse," and so forth. This means that by the power of the corpse, one meditates on the heart as the near-attainment and the attainment (sādhana). "Exercising mastery through one's own cause" refers to the great attainment (mahāsādhana). In that context, the cause is distinguished solely by the result of the essential nature of the basis. From this very great attainment, the incidental meaning of the words of the fourteenth chapter is taught: "Of the universal monarch," and so forth. That is the minor approach and attainment, divided into four, for one who knows the ritual of oneself as the approach. The fourfold division of the near-attainment, the ritual of the consort (vidyā), is taught: "By means of the secret mantra," and so forth. Even so, it is taught that she is generated from that very seed-syllable at the same time as oneself: "By means of the secret mantra." "The seal of method" means that her wisdom-being (jñānasattva) is also male in essence, while the form is female in manner.
Regarding the phrase "the manner of this ritual," it means that those four branches should be performed according to their own specific ritual procedures alone. "Wisdom" refers to the consort. "Body" refers to oneself. The line "Having made the vajras of body, speech, and mind non-dual, one should accomplish" means that one should consider the accomplishment to be precisely that non-duality. These four branches will also be shown below. Thus, this sequence ending with the manner of great desire is the first application of the two. Now, the "great" is shown, which refers to the meaning of the passage beginning with "as mentioned above" and so forth. This is the assertion that the "great accomplishment" consists in emanating the supreme victorious deities, who are similar to oneself and possess the four branches, in their proper sequence. Regarding the explanation of those very four branches: "At the time of the Great Uṣṇīṣa," and so forth. The "Great Uṣṇīṣa" is the Lord. That which arises from his union with wisdom is called "approach" (sevā). Therefore, these assertions of great accomplishment are included within the practice of the branches of meditative concentration, as they constitute the sequence of its results. The phrase "from form" means that this "near-accomplishment" (upasādhana) is taught to be performed starting from form, which is the grasping of consciousness in its own essence. This means that it is not to be dissolved into oneself as was done previously. "According to the ritual" refers to the ritual procedures explained above, excluding the invocation and the mantra. "Specifically" means that the four are divided into sixteen branches of great and medium [degrees], just as explained in the root text. Now, the four branches of accomplishment are taught in connection with the supreme [deity]:
Regarding the phrase "the object of accomplishment" and so forth: the term "method" (tshul) means that the movement of the vajra by means of the syllable HŪṂ and so on is the authentic method; this is the intended meaning. Because that very bliss, which is naturally peaceful, is the great accomplishment and the supreme, these four explained here are common to all applications of the action seal (karmamudrā). Thus, two applications of meditative concentration (dhyāna) have been taught. The supreme activity is shown by the retention and release of the breath and so forth; therefore, the three applications for beginners and others are taught along with the six branches and their components. In this context, the "components" are the drops (bindu) and the recitation (japa). As Bhadrapāda has said:
"Arranging the light of one's own mind as the drop at the heart of the wisdom-being (jñānasattva), and meditating on the consciousness of the mantra—this is explained as the 'component of application.' Likewise, the essence of recitation is that which rouses the mind from dullness."
The response to the question regarding the method is given by the words "Glorious" and so forth. That aforementioned peace is the self-nature, the abode, and the nature of phenomena (dharmatā) of all buddhas; this is stated in the fifteenth chapter, where the single verse beginning with "One's own mind is to be examined" is spoken. The response to the question regarding how the command is issued is given by the words "From which" and so forth. Having performed the application of the Bhagavān and so forth in accordance with whichever activity is appropriate—such as pacifying—one issues the command to all deities according to the ritual of the mantra of the rosary that accords with that activity, and the words of exhortation such as śāntiṃ kuru oṃ.
Regarding that activity, the protection is taught: "One should meditate on the inexhaustible samaya," and so forth. Alternatively, by virtue of its dependence on the agitation, it is to be applied in the context of the source of phenomena (dharmodaya). Regarding the various activities for malevolent sentient beings, it is taught: "Whosoever [takes] the entire body of the target," and so forth. The meaning of "also" is to include all sentient beings of the ten directions. Then, having personally commanded that "this is a great fault" by means of the vajra aggregates—the wheel of all sentient beings—the application for its destruction is taught in the section on the activity of the ritual stake (kīla): "Having drawn out all entities, one should strike them with one's own stake." Having thus taught it in brief, the ritual procedure is taught in detail: "Possessing the substances as they have been taught," and so forth. Having fashioned a liṅga with the substances explained in the root text, one suppresses it with a wrathful mind. Following that, the inner wrathful activity is taught: "Then, the wrathful one," and so forth. "Receiving the command" means receiving the command of the Lord of Dharma, asking, "What do you command?" Furthermore, the emanations of light—the Vajra Rākṣasas, vultures, and so forth—surrounded by that retinue, are summoned by the mantra of the garland and the exhortation. Having seized and bound them with the hook and the noose, and having led them away, struck with the hammer and so forth, expelled, and inserted, the application for the sake of killing is performed as extensively as described. This is also taught in the Māyājāla: "Emanated from the wisdom of killing," and so forth; that very point should be viewed here.
Immediately following that, the external wrathful rite of striking with the ritual dagger (kīla) is taught, beginning with the words, "Then, summon the object of accomplishment," and so forth. Having performed the insertion and binding of the liṅga and so on, one should strike it with a ritual dagger consecrated by mantra. It is taught that the wrathful rite, such as the infliction of harm upon the object, is to be performed upon that very liṅga, beginning with the words, "Then, summon the object of accomplishment," and so forth. Having thus explained the ritual dagger, the two [other rites] are also taught: "Likewise, all applications..." This refers to the ritual procedures as they were taught in the fourteenth and fifteenth chapters. "Method" refers to the activity of the body; "mantra" refers to the activity of speech; and "application" refers to the activity of the mind. "Distinction" refers to the nature of the two; that is precisely what is taught: having suppressed the sign, one performs the recitation, or one offers the malevolent sentient being into the fire sacrifice. Regarding the external nature of these, the Māyājāla states: "A ritual dagger made from human bone," and so forth. In that regard, the recitation of the ritual dagger is taught in the fourteenth chapter, and the taking of the earth is explained in the fifteenth; the internal wrathful rite should also be understood in the same way as the two subsequent ones. Then, after the compiler has spoken the words of emphasis beginning with "Then," and the bodhisattvas have offered praise and then requested clarification regarding the explanation itself, it is taught beginning with "Then," and so forth. "All is done" is taught with a primary focus on the wrathful rite. "Body, speech, and mind" refers to those of the Buddha.
Since body, speech, and mind are sentient beings, and all are equal in the essence of the Buddha, how could there be an object of accomplishment and a means of accomplishment? This is the first doubt. The second is the thought: "By means of equality, the practitioner is killing the Buddha; therefore, how is he not stained by his own sin? Since the sin is so great, how can he attain the result?"
Then, having first said "Excellent," the response is given, beginning with "Then..." and so forth. In that context, "O Great Being" is an address. "Self" refers to the body. "Melody" refers to speech. "Great" refers to the mind. It is taught that there are two aspects, beginning with "Enlightenment..." and so forth; that master is like Bodhivajra, the self-nature of all Buddhas. Having understood suchness to be like an illusion, he performs the emanation and reabsorption; thus, the meaning is that it appears as two in the manner of an illusion.
The result is taught, beginning with "Then..."; since an illusion does not truly exist, there is neither merit nor sin. That which is nothing at all is the meaning of becoming enlightenment itself. The result for the object of accomplishment is also taught, beginning with "By that Protector..."; because it is sealed by non-dual wisdom, it becomes those qualities. The "end of the great accomplishment" is the great accomplishment itself. Furthermore, "even having performed the supreme activity, one should perform the activity." Then, after the Bodhisattvas had spoken well, they expressed their amazement, beginning with "Then..." and so forth. "O Protector" is an address.
The Sage, the Dharma, and Compassion correspond respectively to the Body and so forth. "Kye ma" expresses wonder in this context. Then, the Bodhisattvas, having gained conviction, [addressed] the Tathāgata’s emphatic words beginning with "Then..." Why should one not be afraid? It is because of "Hatred-Vajra" (Dveṣavajra); Hatred-Vajra is that which primarily performs the activities of wrathful sorcery (abhicāra). Furthermore, since that too becomes the cause of the Vajra of Awakening (bodhivajra) in the manner previously mentioned, the meaning is that one should engage in that activity without abandoning it. As Bhadrapāda has said: "By the ritual procedure as it was taught, without fear, toward those who are hostile," and so forth. Thus, having acted without doubt, the praise in gratitude begins with "Then..." "The emergence of the Vajra of the three times" refers to the beginning of the tantra; therefore, the "family" was placed first as mentioned above. "Liberation from existence" is nirvāṇa. "Obscurations" refers to the obscuration of the knowable (jñeyāvaraṇa) and so forth. "The pacification of entities" is that which transcends the senses. "The Lord of Reality" is the Vajra of Awakening. Having thus praised his own welfare, the praise for the bodies from which the welfare of others arises begins with "Those who have form..." and so forth. Those very [bodies] possess the supreme siddhi through the sequence arising from union with their respective consorts, purified of passion and so forth; thus, the homage is spoken beginning with "Those who have passion..." and so forth. This is the praise for the wrathful deities (krodha) included in what was mentioned above.
First, regarding the phrase "grasping and so forth," that which is connected to the mind is darkness and the like. Through the sequence mentioned above, there is the darkness of perversion; to destroy these is to exhaust the obscurations of existence and the like, as well as the obscurations of the knowable, by means of the vajra of the view—thus are the four wrathful deities. Having thus praised the manifest buddhas, the praise for those sentient beings who have been fully ripened by them and who possess the secret empowerment and so forth is spoken: "Those who are without beginning," and so forth. The praise for those who meditate on the four methods of accomplishment is "Desire, hatred," and so forth. The praise for the beginners who meditate on the three applications at the four boundaries is "Those who [at] the boundaries," and so forth. The praise for those who listen to this tantra and so forth is "By whom [it is] extremely," and so forth. The praise for those who are the objects of wrathful rites and so forth, because they are sealed by primordial wisdom, is "Whosoever is the object to be accomplished," and so forth. The praise for those who are devoted to the guru, because it is extremely virtuous, is "By whom [even]," and so forth. Having praised them in that way, the statement on their being pleased is "With words of praise, peaceful," and so forth. Furthermore, the statement that this tantra is asserted to be the nature of the uncommon introduction is "Well-spoken," and so forth; it is said to have arisen from that non-dual secret vajra of bodhicitta, and by this, it is also the beginning.
Then, having said "I shall say nothing more," and having completed the activity, he remained in non-dual contemplation; this is the meaning of "saying nothing more." Thus:
"I am without accomplishment and lack supreme insight; nevertheless, through having exerted myself greatly in seeking the sublime Dharma, I have seen many works of the Yoga Tantras, other Explanatory Tantras, and the commentaries of other masters. Yet, seeing this treatise of the Guru as supreme, I have written it. Thus, I, a follower of the Guru such as Bhadrapāda and others, have not employed elaborate poetic composition out of fear of the fault of excessive words. Whatever I have spoken erroneously here through the power of ignorance, may Vajradhara and the others grant me their forbearance. By whatever stainless merit, like the moon, has been produced by my effort arising from the Guru’s kindness, may all wandering beings become fully endowed with the union of method and insight, and may they attain the body of Cakrasaṃvara, the supreme bliss arising therefrom, this very moment."
The Great Commentary on the King of Tantras, the Glorious Guhyasamāja, written from the very pith instructions of the Guru, and received upon the crowns of the heads of the holy ones, composed by the great Paṇḍita Smṛtijñānakīrti and translated into Tibetan by that very Paṇḍita himself, is hereby complete.
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.