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 implementation of deity yoga and the conceptualization of the vajra body, speech, and mind. The text functions as a manual for the practitioner, bridging the gap between the root tantra's cryptic language and the actual meditative process. It argues that accomplishment is achieved through the synthesis of non-conceptual wisdom and rigorous visualization, specifically through the generation of the maṇḍala and the transformation of the practitioner's own continuum into that of a tathāgata. The author commits the reader to a disciplined path of visualization involving specific syllables (OṂ, ĀḤ, HŪṂ), the management of the five nectars, and the strict adherence to samaya. By detailing the iconography of the five Tathāgatas and the role of the Vajra Consort, the work guides the yogin toward the realization of emptiness and the abandonment of the transmigrating self.
Provenance
About this text
A commentary on the difficult points of the Glorious Guhyasamāja, the Śrīguhyasamājapañjikā serves as a technical exegesis within the classical Tibetan tradition. Attributed to the Indian author Ānandagarbha, the work was translated into Tibetan by Vijayaśrīdhara and the monk translator Zhu chen lo tsa ba dge slong rin chen bzang po. It is preserved in the Tengyur, volume བི, where it comprises 160 pages and is situated within the canonical collection of the Guhyasamāja and Related Tantras. The work enacts a detailed analysis of the Secret Assembly tantra, guiding the practitioner through the taking of refuge, the generation of bodhicitta, and the entry into the maṇḍala. It argues that accomplishment is achieved by meditating on the nature of the doors of liberation as being like a dream or through the recollection of the Buddha, emphasizing that the forms, sounds, smells, tastes, and tactile objects of the Buddhas are emptiness, signlessness, and wishlessness. A scholar or serious reader consults this text today to understand the specific meditative processes and the nature of the Supreme Mantra Conduit as presented in the seventh chapter, bridging the gap between cryptic tantric language and actual meditative implementation.
Sanskrit title
Śrīguhyasamājapañjikā
Indian author
Ānandagarbha
Tibetan translators
Vijayaśrīdhara, zhu chen lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Glorious Guhyasamāja” (Toh 1917), machine draft, 2026.https://naxiai.com/tibetan/works/toh1917
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual and meditative protocols of the Guhyasamāja system, one of the most important tantras in the Anuttarayoga class. For the modern scholar, it illustrates the intersection of philosophical views on non-substantiality and the highly specific somatic and visual technologies used to achieve enlightenment.
Structure
Passages
Section
Description
1-59
Preliminary and Conceptual Foundations
Covers homage, the necessity of bodhicitta, the nature of the doors of liberation as emptiness, and the authoritative status of the transmission.
60-173
Generation and Visualization Practices
Details the abandonment of the ordinary body, the visualization of the maṇḍalas of Akṣobhya and Vairocana, and the specific iconography and implements of the deities.
174-231
Ritual Application and Samaya
Discusses the use of the vajra-kīla, the drawing of maṇḍalas, the four samayas, the role of the master, and advanced visualizations for neutralizing poison and protection.
Themes
Transformation of the Continuum (4, 78, 220, 223)
Emptiness and Non-substantiality (3, 11, 39, 59)
Maṇḍala Iconography and Syllables (4, 97, 116, 193, 224, 225)
The Role of the Master and Samaya (212, 221, 222)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on the Difficult Points of the Glorious Guhyasamāja·
In the language of India: Śrī-guhyasamāja-pañjikā. In the language of Tibet: Dpal gsang ba 'dus pa'i dka' 'grel (The Commentary on the Difficult Points of the Glorious Guhyasamāja). Homage to the Noble Mañjuśrī-jñānasattva!
Having prostrated with total devotion to the Pervasive Lord, the Vajra Vidyādhara, I shall analyze as much as I am able the [tantra] that has arisen from the Secret Assembly.
Regarding the words "Thus [have I heard]," and so forth: what is the subject matter? What is the connection? What is the purpose? And what is the ultimate purpose?
In this King of Tantras, the Secret Assembly of all the Tathāgatas, "the Secret Assembly of all the Tathāgatas" refers to the Blessed One, who dwells eternally like the expanse of space, the Great Vairocana of the Vajra Body, Speech, and Mind. He is the Great Vajra Holder, the essence consisting of the seventeen chapters. The four doors of liberation, such as the Svābhāvikakāya and so forth, are the subject matter to be expressed. The collection of words that teaches this is the tantra; that is the expression. The connection is the relationship between the subject matter and the expression, characterized as the expressed and the expresser.
In other tantras, [practices] are strictly prohibited for those of inferior birth, those who contemplate extremely malicious deeds, those possessed of the karmic obscurations of the five crimes of immediate retribution and so forth, those who abide by the teachings of Viṣṇu, the Ḍākinīs, and the Caura tantras, and those who engage in killing, taking what is not given, speaking falsehoods, and sexual misconduct with their mothers, daughters, and so forth.
Even for those who take pleasure in what is edible and what is inedible, the Blessed One granted the taking of refuge in the Three, the generation of the mind of awakening (bodhicitta), the entry into the maṇḍala, and so forth. Thus, to inspire enthusiasm and cause them to develop a desire for this is the purpose. By generating that desire and performing the entry into the maṇḍala and so forth, the attainment of mundane and supramundane results is the ultimate purpose of the purpose.
In that regard, in order to show that the Blessed One should be meditated upon in the manner of the natural maṇḍala, the essence of the first chapter, titled "The Empowerment of the Maṇḍala of the Samādhi of All Tathāgatas," is presented. In order to show that after generating the mind of aspiration for great awakening and the mind of hearing and reflection, one should meditate on the mind of great awakening, the essence of the second chapter on the mind of awakening and the third chapter on the "Vajra Array Samādhi" are presented. In order to show that one should meditate after obtaining the commitments (samaya) and so forth, the essence of the fourth chapter on the "Maṇḍala of the Mind" is presented. In order to show that one becomes a Buddha through the non-conceptual wisdom (jñāna) of perfected meditation, the fifth chapter is presented as the essence of the supreme conduct of mantra. In order to perform the offering of delight following the blessing of the body, speech, and mind, the essence of the sixth chapter on the "Blessing of Body, Speech, and Mind" is presented.
The forms, sounds, smells, tastes, and tactile objects of the Buddhas and so forth are emptiness, signlessness, and wishlessness. By meditating on the nature of the doors of liberation as being like a dream, or by engaging in the recollection of the Buddha and so forth, accomplishment will certainly be achieved; therefore, the seventh chapter is presented as the nature of the "Supreme Mantra Conduct." Since accomplishment occurs through offering and not without the accumulations, the eighth chapter is presented as the nature of the "Excrement and Urine" chapter. If a practitioner does not achieve accomplishment despite possessing the seven practices, then that very application of focused observation should be ground into powder by the Vajra Body, Speech, and Mind of the non-conceptualizing samādhi and meditated upon as equal to space. Likewise, because accomplishment is achieved by meditating on the samayas of the delusion family and so forth once focused observation has been thoroughly abandoned, the ninth chapter is presented as the nature of the "Ultimate Suchness Samaya" chapter. When signs arise through the yogi’s meditation, one should invoke the essence mantras for seven days, meditate on the yoga, and then enter into the practice; therefore, the tenth chapter is presented as the nature of the "Invocation of the Essence of All Tathāgatas" chapter.
In order for all yogins who enter the vajra body, speech, and mind of all the tathāgatas to generate their own body, speech, and mind through the syllables OṂ ĀḤ HŪṂ, the eleventh chapter, the chapter on the Supreme Vidyāpuruṣa of the Vajra Knowledge of the Suchness of the Samaya of the Mantras of All Tathāgatas, is taught as its essential nature. In order to accomplish the results as they have been described, and having performed the deity yoga, in order to make the request for the blessing of the vajra body, speech, and mind, the twelfth chapter, the chapter on the Supreme Accomplishment of the Samaya of the Vajra Yoga of All Tathāgatas, is taught as its essential nature. Having ascertained the nature of the vajra body, speech, and mind, in order to perform recitation or meditation, the thirteenth chapter, the chapter on the Awakening through Meditating on the Meaning of Suchness: The Array of the Vajra Samaya, is taught as its essential nature. In order for the yogin to perform the activities of pacifying, enriching, magnetizing, and subjugating to dispel obstacles that become hindrances to accomplishments such as the removal of epidemics, the fourteenth chapter, the chapter on the King of Emanations who Summons by the Mantras of the Wondrous Body, Speech, and Mind, is taught as its essential nature. In order that all accomplishments will be attained if one meditates on [all things] as being like a dream, the fifteenth chapter, the chapter on the Emergence of the Secret Vajra of the Samaya of Sentient Beings, is taught as its essential nature.
In order to demonstrate that those who practice the conduct of awareness should meditate upon the maṇḍala, the sixteenth chapter, which is the essence of the Vajrābhisambodhi-maṇḍala-sarvasiddhiprāpti, is presented. In order to demonstrate that all prosperity will be attained by those who fully guard the samaya, the seventeenth chapter, which is the essence of the Sarvatathāgatasamayasamvaravajrādhiṣṭhānarāja, is established. The Blessed One is the very nature of the families of hatred, the wish-fulfilling jewel, passion, and samaya; he is the nature of the vipākakāya, saṃbhogakāya, and nirmāṇakāya, as well as emptiness, signlessness, wishlessness, and natural luminosity—the very essence of the four doors of liberation. The nature of the family of delusion is that which pervades all. Through the svabhāvakāya, the Blessed One’s own welfare is perfected, and through the remaining [bodies], the Blessed One’s welfare of others is shown to be perfected. Such is the Great Vairocana as taught in the Guhyasamāja-tantra. This is the essence of the subject matter taught to the great bodhisattvas, such as Samantabhadra and others, who reside in the palace of Alakāvatī. Having placed it in his mind, Vajradhara, the lord of the ten grounds, spoke these words: "Thus have I heard." If you ask, "When did you hear it?"
"At one time" means that, by the power of having attained the inconceivable gateways of liberation, whatever was heard was all heard by me in a single instant; this demonstrates that I am an authoritative person (pramāṇapuruṣa). From whom was it heard? It is connected with the phrase "the Blessed One was dwelling," meaning it was heard from the Blessed One. Furthermore, he is the "Blessed One" (bhagavān) because he has conquered the maras of the afflictions, the son of the gods, death, and the aggregates, or because he possesses the excellence of fortune. Where was that Blessed One dwelling? It is said: he is called the "Vajra Essence of the Body, Speech, and Mind of all Tathāgatas." He is a Tathāgata and he is all, thus he is "all Tathāgatas." He is explained as a "Tathāgata" because he knows and realizes things exactly as they abide, and then perfectly teaches them to others in that same way. "All" refers to the vajra bodies and so forth, which are equal in number to the atoms of all world systems. Since that very essence is the nature of the vajra body, speech, and mind, it is the "body, speech, and mind of all Tathāgatas." The Vajra Body is Vairocana; the Vajra Speech is Amitābha; and the Vajra Mind is Akṣobhya. The essence of these is the Blessed One Vairocana, the Great Vajradhara. Because he is indestructible by all that is moving and unmoving, he is called "Vajra."
Because she is the Vajra Consort, the essence of the body, speech, and mind of all the Tathāgatas, she is the Vajra Consort of the body, speech, and mind of all the Tathāgatas. Since the Blessed One resides therein, the term bhaga indicates the location. Furthermore, the four goddesses known as Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā are the consorts here; these are taught in the seventeenth chapter of this very [tantra].
Why do they reside in the secret? It is said: In order to inspire joy in those who delight in the tantras of Viṣṇu and others and who do not renounce sense objects—those who, through passion, seek to abandon passion by means of passion. For instance, those who desire to accomplish Viṣṇu and others by relying on women and relying on excrement, urine, and so forth, and who have entered into seeking the siddhis taught by them, will come to enter the secret of the consort. As it is said:
"Bhaga is the auspicious Viṣṇu,
Residing in the private parts of women.
Because he brings joy to human beings,
He is therefore called 'Son of Nārāyaṇa'."
By means of such [teachings], one abandons the imagined nature of Viṣṇu and others, and instead inspires joy in the secret of Locanā and the others, which is the essence of the vajra body, speech, and mind of all the Tathāgatas. For their sake, you [the Buddha] grant inexhaustible bliss and supreme mental delight to the goddess-consorts who do not go to others and do not look to others.
In order to demonstrate that one should generate a longing for these [deities] so that one does not speak of others nor desire others, one enters into that. Furthermore, from the Advayasamatavijaya:
"Bhaga is the Buddha, the Blessed One; therefore, one should not disparage desire. Whatever other three samayas there are, they are all subsumed within this."
Thus it is said. Since it is stated, "The Buddha is called Vajradhara," the term "Buddha" refers to the Great Vajradhara. The "three samayas" refer to the essential natures of the body, speech, and mind of the Vajras of Vairocana and the others. This teaches the following: because if one meditates on those goddesses—Locanā and the rest, who are the secret goddesses whose essence is the body, speech, and mind of all the Tathāgatas—one will attain the doors of liberation, which are the emptiness, signlessness, and wishlessness that constitute the essence of the body, speech, and mind of all the Tathāgatas; therefore, one should not disparage desire.
Furthermore, for those who possess the Dharma, abide by the trainings and vows, and act for the sake of others, it is taught below: "In the center of the expanse of space, one should visualize the sublime maṇḍala of the Buddhas," and so forth. This is explained in the fifth chapter with respect to both those who have taken the vows and those who have not.
Having thus explained the excellence of the Blessed One’s abode, the passage beginning with "inexpressible" and so forth teaches the excellence of the retinue. Furthermore, the bodhisattvas who are branches of the deity yoga and the tathāgatas are referred to by the phrase "as follows." The term "as follows" has the meaning of "in whom." Regarding "Samaya-Vajra," because it is both a vajra and a samaya, it is the Samaya-Vajra, [referring to] the Blessed One Vajra. Moreover, it is called "samaya" in the sense of that which is not to be transgressed, for it is said: "Because all the tathāgatas do not transgress it, it is proclaimed as the 'samaya of the mudrā,' for the sake of stabilizing the mental form." Because it has become the essential nature of the aggregate of formations and, through the action-vajra mudrā, is included within the samaya family, it is the cause of all families; thus, because it is not to be transgressed, it is called "Samaya-Vajra." Because that very [Vajra] has become the essence of great enlightenment, he is a "bodhisattva." Because he is able to act for the benefit of the great multitude of sentient beings, he is a "mahāsattva" (great being). Furthermore, if one asks what this great joy is attached to, it is said: "It is attached to acting for the benefit of wandering beings." "Body-Vajra" refers to the placement of the principal deity Vairocana upon the head. "Speech-Vajra" is Vajradharma. "Mind-Vajra" is Vajrasattva.
The Vajra of Samādhi is the principal deity Amitābha placed upon the crown. As for the "Victorious Vajras," they are those who have triumphed over the malevolent; these are the wrathful deities such as the noble Mañjuśrī Yamāntaka and others, referred to in the singular by way of their family. The Earth Vajra is Locanā; the Water Vajra is Māmakī; the Fire Vajra is Pāṇḍaravāsinī; the Wind Vajra is the consort Tārā; and the Space Vajra is Vajrasattva. As it is said:
"Earth is known as Locanā,
The water element is Māmakī;
Pāṇḍaravāsinī and Tārā
Are proclaimed as fire and wind.
The Space Vajra Samaya
Is the Vajra Holder himself."
Thus spoke the Blessed One, the Great Vajradhara. The Vajras of form, sound, smell, taste, and touch hold in their hands a mirror, a lute, a perfume conch, a vessel of taste, and a garment of kācilinda cloth, each marked with a vajra. The Vajra of the essential nature of the expanse of reality (dharmadhātu) arises as a natural outflow of the expanse of reality; it is white in color and sits in the mudrā of supreme enlightenment.
The Blessed One is not only surrounded by a host of bodhisattvas, but is also attended by the Tathāgatas. Regarding the phrase "the realm of space" and so forth, the principal Tathāgatas are as follows: Akṣobhya and the others are mentioned. Because he cannot be moved even by the four māras, he is Akṣobhya.
Because its essence is the door of liberation of emptiness, it is both Akṣobhya and Vajra; thus, it is Vajrākṣobhya. Because it manifests as the bodies of Akṣobhya and all the others, shining and blazing, it is Vairocana, so called because it causes vast illumination. That which possesses the sign of a crest-jewel of wish-fulfilling gems, which arises as the concordant result of the wisdom of equality and serves as the cause for the complete fulfillment of all intentions, is Ratnaśrī; this is the Blessed One Ratnasambhava. "Measurable" means limited. Because it is without limit, it is "immeasurable"; it displays a form that pervades the entire expanse of space, arising as the concordant result of the wisdom of individual discernment; this is the Blessed One Amitābha. "Fruitless" means purposeless. Because it possesses fruit, it is "purposeful"; because the Blessed One accomplishes and perfects the aims desired by those to be trained through his very body, he is the Blessed One Amoghasiddhi. How is that celestial palace of the Blessed One completely filled by the Tathāgatas? It is said: "For example, just like a pod of sesame seeds, the entire expanse of space is completely filled by all the Tathāgatas." Thus it is stated.
For example, just as a sesame pod is completely filled with sesame seeds without any gaps, so too, at the time the Blessed One was teaching, that celestial mansion became completely filled with all the tathāgatas; this is what the compiler stated. In that context, the term "Blessed One" (bhagavān) refers to the essential nature of the perfection of wisdom (prajñāpāramitā), thereby demonstrating the perfection of the Blessed One’s own welfare. The phrase "all the tathāgatas" and so forth demonstrates the essential nature of the five families and so on through the perfection of skillful means (upāyapāramitā), which is the perfection of the welfare of others. Thus, since the characteristics of the perfection of the welfare of oneself and others are known through the community of bodhisattvas together with the tathāgatas, the community of bodhisattvas and the tathāgatas are taught as the essential nature of the branches of accomplishment; the community of bodhisattvas and the tathāgatas also constitute the branches of accomplishment. Furthermore, this is because within this very text, the twelfth chapter explains four stages: the application of the samaya of approach, the arising of the near-accomplishment, the samaya of the purpose of accomplishment, and the great accomplishment. Having sat in that manner, what did the Blessed One do? The passage beginning with "Then" demonstrates his entering into meditative equipoise in the samādhi of the initial application in order to generate the king of maṇḍalas.
The one called the Tathāgata Mahāvairocana abides everywhere like the expanse of space. The Blessed One, the Great Vajradhara, whose body, speech, and mind are vajra, is Mahāvairocana. Regarding the phrase "having entered into the meditative absorption called the Mode of Great Passion": it is called "Great Passion" because it is both passion and great. It is the characteristic of maturing and liberating sentient beings. Furthermore, it is said: "The Blessed One of Great Passion delights in all accomplishments." Its mode is the wisdom of the nature of hearing, reflecting, and meditating. Because one focuses on the meditative absorption that is so named, one has "entered into that meditative absorption."
Therefore, this is what is shown: when the Blessed One enters into that meditative absorption, in order to cause sentient beings who engage in passion to abandon passion through passion and abide in the meditative absorption of peace, he draws the Tathāgatas such as Vairocana and the others into his own body and emanates them in the forms of women, such as Locanā and the rest. Thus, this is called the meditative absorption "The Mode of Great Passion." To demonstrate the meaning of this very point, it is said, "Then, all the Tathāgatas," and so forth. The term "those" refers to the Tathāgatas who were described as being equal to the expanse of space.
Regarding the phrase "in order to fully please the Blessed One": this refers to the arising of full pleasure in the Tathāgatas themselves upon seeing the emanations of their consorts. One might ask: "Since they are free from all conceptual construction, how can they experience full pleasure?" There is no fault in this, for through the power of their aspirations, those to be trained perceive them in such a way. In that context, regarding the phrase "like Buddhalocanā": the Vajra Body is like Buddhalocanā; the Vajra Mind is like Māmakī; the Vajra Speech is like Pāṇḍaravāsinī; and the Vajra Samaya is perfectly present as Tārā. Furthermore, the Vajra Speech is like the essence of fragrance; Ratnaśrī is like the essence of sound; Amoghasiddhi is like the essence of taste; the Vajra Mind is like the essence of touch; and Vairocana becomes like the essence of form. Regarding the phrase "in the bhaga of the consort" and so forth: the "consorts" are the four previously mentioned, such as Buddhalocanā and the others, and it refers to their secret place. Regarding the "maṇḍala of the great samaya": it is called the "great samaya" because it is both a samaya and great; it is the Blessed One, the Great Vajradhara, who pervades all things by way of the essence of the dharmadhātu, which is without beginning or end. The "maṇḍala" is square, and its four corners are stainless and free from all defilements. The "blessing of that maṇḍala" is the generation of it into the essence of the Great Vajradhara.
For that very reason, it is said: "The essence of that clarity." Because it is free from all stains, even those dwelling outside the multi-storied palace can see the forms within the crystal, just as one sees reflections in a crystal; thus, it is "clarity." Because it is the essence of the maṇḍalas of the five families, it is "that essence." Regarding the phrase "possessing the maṇḍalas of clarity and so forth," the maṇḍalas of delusion, the wish-fulfilling jewel, passion, and the samaya are the "maṇḍalas of clarity and so forth," and it is endowed with these. Furthermore, in the positions of Vairocana, Locanā, Māmakī, Pāṇḍaravāsinī, and Tārā, there are moon maṇḍalas. Since the remaining positions have sun maṇḍalas, they are the "maṇḍalas of clarity and so forth." "All the Tathāgatas" refers to all those Tathāgatas. "Abode" refers to the maṇḍala. "Lord of the vajra body, speech, and mind" is the Great Vajradhara. "The maṇḍala of all the Tathāgatas" refers to whatever emanation was produced in the secret place just mentioned. "Will be placed in the center" means that the maṇḍala, having entered the secret place, is made to enter his own heart together with all the Tathāgatas. Then, those Tathāgatas who have entered that maṇḍala abide in that very maṇḍala, each in their respective positions.
Then, the Great Vajra Holder entered the meditative absorption called "The Vajra that Overpowers All Tathāgatas." Regarding this, "overpowering all Tathāgatas" means that by overpowering all Tathāgatas, the nature of peace is dispelled and one is definitively applied to the state of passion. For that very reason, it is "Vajra"; having entered that meditative absorption, all Tathāgatas are established in the gateway of perfect union with Locanā and the others. "Abiding in the essence of the vajra of all Tathāgatas" means that one has entered the samaya of the maṇḍala of the Great Vajradhara. If one asks what was accomplished by that samaya of the maṇḍala of the Great Vajradhara, it is said: "All those sentient beings, however many there may be, became Vajrasattva." This means they remained in the form of the glorious Vajrasattva and attained the state of Vajrasattva itself. For that very reason, it is said: "They attained bliss and mental joy." By the phrase "The Vajra Arising from the Samaya of the Body, Speech, and Mind of All Tathāgatas," it is meant that since the body, speech, and mind of all Tathāgatas are themselves the vajra, they are the "Vajra Body, Speech, and Mind of All Tathāgatas," and that itself is the samaya.
In order that these may arise, he entered into the meditative absorption (samādhi) that is indestructible like a vajra; this means that he made his mind one-pointed in generating the body, speech, and mind of all the tathāgatas. To demonstrate that very point, the text says, "from entering into meditative absorption... the form of the great knowledge-being (mahāvidyāpuruṣa)," and so forth. That which is both knowledge (vidyā) and great (mahā) is "great knowledge," namely Locanā and the others. The "beings" (puruṣa) are Vairocana and the others. Their "forms" are the "forms of the great knowledge-beings," such as those with three faces. If one asks what they are like, it says, "they were blessed by the blessing of the mantras of all the tathāgatas." The mantras of all the tathāgatas are "Oṃ Vajradhṛk" and so forth. As for their being blessed, it is as described in other tantras: all the tathāgatas, who are renowned as having one face, were blessed so as to become as if they had three faces. This very point is expressed by the statement, "the Blessed One, the tathāgata Vajrabodhicitta, appeared as if with three faces." He appeared with three faces in order to demonstrate the essence of body, speech, and mind, as well as the three doors of liberation: emptiness, signlessness, and wishlessness. All [the tathāgatas] are likewise shown to have three faces here, as will be taught below.
Because the Mind Vajra is the primary element here, it is taught as the principal figure, and by doing so, the remaining aspects are also understood. Others maintain that it is like the face of a woman, asserting that "like the face of a woman" refers to the experience of bliss through union with Locanā and the other goddesses. Others, however, hold that this is incorrect. Why? Because through the power of the Vajra Samādhi that overpowers all Tathāgatas, this purpose has already been fulfilled; therefore, it is appropriate for it to be exactly like a three-faced deity. Since this also demonstrates the doors of liberation of Body, Speech, and Mind, the three faces represent the Great Awakening Mind characterized by the union of Method and Insight. Having perceived that this has arisen within the mental continuums of those to be trained, the Tathāgatas, with joyful hearts, uttered this inspired utterance. "Emaho" (O, how marvelous!) expresses wonder. Why? Because of the phrase, "The Great Awakening Mind has arisen," which is according to the manner just described. If one asks what kind [of mind], it is said, "Of all the Tathāgatas," meaning of the Tathāgatas of the past, future, and present. It is "secret" because it is not shown to Śrāvakas, Pratyekabuddhas, or other non-Buddhists. It is "non-conceptual" because it is not an object of discursive thought. It is "unturbid" because it is pure by its very nature.
Having performed the deity yoga, in the manner described, he emanated the maṇḍala of the secret [deities] such as Locanā and so forth, and having placed it within his own heart, preceded by the act of overwhelming the Tathāgatas, he displayed a three-faced appearance. The section up to the purposeful utterance (udāna) teaches the meditative absorption of the initial application (ādiyoga). Then, the passage beginning with "The Blessed One" and so forth teaches the supreme king of maṇḍalas. "The Blessed One, the Vajra of Bodhicitta" refers to the Great Vajradhara. "The emanation of the offerings of all the Tathāgatas" means that forms, sounds, smells, tastes, and so forth pervade space. Having ascertained that these external entities are merely imputed by conceptual construction, he engages with them just as he desires. Because that very reality is not to be transgressed, it is the samaya. That "cloud" is the collection of the samaya of the suchness of the emanation of the offerings of all the Tathāgatas; having made offerings and prostrated with that, he spoke as follows. If one asks why he prostrates, it is in order to generate supreme devotion in those to be trained toward the Blessed One, the Great Vairocana, and to demonstrate the generation of the vajra body, speech, and mind of all the Tathāgatas by focusing on the dharmadhātu, which is without beginning or end. This is to be connected with the words: "Arising from the Secret Assembly, I pray that the Blessed One explain it."
If one asks what that is like, it is said: "That very [reality] (tattva)." This refers to the assembly of the vajra body, speech, and mind. Furthermore, if one asks what its characteristic is, it is said: "Arising from the secret assembly." "Assembly" means a gathering. "Arising from the secret" means born from the secrets of Locanā and the others as previously explained. It is "secret" because that very [reality] is not common to the entire world. To show its specific distinction, it is called "the collection of the vajra essence." "Vajra" is non-dual wisdom. The "collection of its essence" refers to the five families that arise as its concordant results. "Excellent, excellent" means that it is indeed so. However, regarding the phrase "nevertheless, this causes even all the Tathāgatas to have doubts," the word "nevertheless" indicates a qualification. Ordinary beings who are destined or undestined for enlightenment are themselves Tathāgatas; this is because it is taught that the equality of all Tathāgatas of the three times is such that the very generation of the mind of enlightenment should be understood as being the Tathāgata of the present. Therefore, how could it be possessed by those who have abandoned the afflictions along with their latencies? What need is there to mention others? This means that this Guhyasamāja is not common to others of undetermined lineage. Thus, thinking that it is to be accomplished by sublime beings, they are filled with wonder.
Because it realizes what has not occurred before in others, it is marvelous. The passage beginning with "The Blessed One" and so forth demonstrates the distinction of how it is for those of definite lineage. This should be connected to the phrase, "I pray that the Blessed One grant his blessing to all the Tathāgatas." "Blessing" refers to generating [the deities] in the form of the body, speech, and mind of all the Tathāgatas. If one asks how that occurs, it is said: "All the Tathāgatas" and so forth. Since they are both all the Tathāgatas and also vajras, they are the "vajras of all the Tathāgatas," which are non-dual with the intention and the object of intention. Their "samaya" refers to the body and so forth. "Arising" refers to their generation; because they become the vajra form and so forth, it is by the words of the "arising of the samaya-vajra of all the Tathāgatas" that they are blessed. If one asks why they are blessed, it is said, "for the sake of explanation." The passage beginning with "Tathāgata" and so forth states the result: from causing the sentient beings to be trained, who are connected to all the Tathāgatas, to experience untainted bliss and mental joy, up until the attainment of the superknowledges connected to all the Tathāgatas, which are the qualities such as time and the perfections—please teach for the sake of that.
Thus, having understood the request, it should be connected with the statement: "He brought forth this very essence from the vajra body, speech, and mind of the Blessed One." If one asks what he did, it is said: "He entered into the meditative absorption called the Vajra Lamp of Wisdom." Wisdom itself is the lamp, which is the illumination. That which is the meditative absorption bearing that very name is what is meant by that expression; the meaning is that he placed his mind in one-pointed concentration, like a vajra of mind. The word "this" refers to what is held in the intellect. Regarding the phrase "the supreme essence of the family of hatred": in order to subdue those sentient beings who are to be tamed by wrathful deities, he generated a wrathful deity fashioned by a mind arising from great compassion; it is not produced through actual hatred. Its "family" is the form of all wrathful deities, and it emerged in the manner of a sound that invokes the Lord through its supreme essence. The "Blessed One" is the Great Vajradhara previously described. The method of union with the Great Seal of Akṣobhya is to become merged into one with the body, speech, and mind of Akṣobhya. Regarding the phrase "in the manner of black, white, and red": his entire body is black; his first face is also black, the right is white, and the left is red. The vajra body, speech, and mind of all the Tathāgatas is the Great Vajradhara.
He entered into the vajra body, speech, and mind. This is what is being shown: the Blessed One, the Great Vajradhara, having blessed himself in the form of Akṣobhya together with Akṣobhya, then entered into that very form of Akṣobhya through his body, speech, and compassionate mind. He sat in the vajra posture in the center of the maṇḍala upon a sun disk, holding a five-pronged vajra in his right hand. Then, from the words "the Blessed One" up to "arose," it should be connected as follows: "he entered into the meditative absorption called the Source of the Samaya of All Tathāgatas." This describes the activity of the past. Since they are both Tathāgatas and all, they are the "All Tathāgatas," the non-dual nature of mind and mental factors. Their "samaya" is the essential nature of the body, speech, and mind of the Blessed One Vairocana. To enter into the meditative absorption that arises from that is to focus the mind one-pointedly on the emanation of Vairocana. Regarding the phrase "the essence of the essence of the supreme family of delusion": here, "delusion" is the mere mind that has abandoned both existence and non-existence, characterized by great enlightenment. It is the nature in which all phenomena are unestablished. For that very reason: "Free from all entities, the aggregates, elements, and sense bases..."
"Completely free from subject and object,
Through the equality of the selflessness of phenomena,
One's own mind is primordially unborn,
The very nature of emptiness."
Thus it was said. Its family is the family of great delusion; it consists of the body, speech, and mind of Vairocana, and those born from that family. Its supreme essence is the essence of the Lord of the Family. It should be connected with the phrase "entered into the presence of that very Blessed One," meaning that he became one with the Great Seal of Vairocana. His entire body is white, and his first face is also white. The right face is black, and the left is red; in his right hand, he holds a wheel. "In the presence" means that he is seated in the eastern direction of Akṣobhya, sitting in the vajra posture upon a moon maṇḍala. The "jewel of all Tathāgatas" refers to the vajra body, speech, and mind of Ratnasambhava; the meditative absorption that causes that to arise is the meditative absorption of the "Vajra Glory of the Emergence of the Jewels of All Tathāgatas," and he has entered into equipoise therein.
Regarding the phrase "the family of the wish-fulfilling jewel" and so forth: because it fulfills the intentions of all sentient beings through the force of the previous impetus of the wisdom of equality—which is free from all afflictions along with their habitual tendencies—it is called by the term "wish-fulfilling jewel" because it accords with the nature of a wish-fulfilling jewel. For that very reason, it is said: "Since these entities are unarisen, phenomena and the nature of phenomena are transcended; selfless like space, this way of awakening is stable."
Its awareness consists of the body, speech, and mind of Ratnasambhava, and those born from his family. The great mudrā of Ratnaśrī is the great mudrā of Ratnasambhava; becoming one with that is the "perfect union." That itself is the "abode of space." Because it abides in space, it is called the "abode of space." The wisdom of equality, which is unstained like space, is called the "abode of space." Since one who abides in the union of Ratnasambhava will attain the wisdom of equality, it is called the "abode of space."
The Blessed One’s entire body and his first face are yellow; the right face is black; and the left is white. In his right hand, he holds a jewel. To the right of the Blessed One, he sits in the vajra posture upon a sun maṇḍala.
Furthermore, it should be connected with the statement: "Then the Blessed One, having entered the meditative absorption as previously described, extracted the essence." The essence of the discriminating wisdom (pratyavekṣaṇā-jñāna), in which the thinker and the object of thought are non-dual, is the "Great Passion of all Tathāgatas," which is the Blessed One Amitābha, characterized by the mudrās of body, speech, and mind. That which brings this forth is "indestructible like a vajra"; he entered the meditative absorption known by that name. The "Great Vajra of Non-referential Mind" is Vajrarāga. Its family is as before. The Great Mudrā of the Lord of Knowledge of Lokeśvara is the Great Mudrā of Amitābha; his entire body is red, his right face is black, and his left face is white, and the Blessed One holds a lotus in his right hand. Then, the Blessed One, having performed everything as before, extracted [the mantra] from his heart; this should be connected with the statement "extracted." Because it is the essence of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), in which mind and mental factors are non-dual, it is "all Tathāgatas." That itself is "the Infallible," which, when meditated upon, becomes endowed with its fruit. Its samaya is as before. The wisdom by which the samaya is summoned is the "Summoning of the Samaya," which is the all-accomplishing wisdom in the essence of the aggregate of formations (saṃskāra-skandha).
This is because, having generated clouds of bodies, they are summoned at the time of reabsorption. Their family is as before. The Blessed One’s entire body and his first face are green; the right face is black; the left is white; and in his right hand he holds a sword. Regarding the phrase "thoroughly accomplishing desire and liberation": because he acts as the cause for fulfilling the desired aims of those to be trained by means of the very nature of meditating on all the doors of liberation, he is "desire." Furthermore, it is said: "The Blessed One is desire because he delights in all accomplishments." Moreover: "Passion is called the samaya; the desire for the Dharma is the joy of the mind. The yoga that practices in accordance with that is proclaimed as 'attachment'." Regarding "liberation": it is the nature of uncontaminated great bliss. As it is said: "I am liberation because I have become great bliss," and: "The unchanging, all-accomplishing should be known as great bliss." Because he accomplishes these, he is called "thoroughly accomplishing desire and liberation." Therefore, this should be connected to the statement: "He brought forth this supreme consort of all the Blessed Tathāgatas." Since he is both a Tathāgata and a Vajradhara, he is the Vajradhara of all Tathāgatas. All Tathāgatas are equal in number to the atoms of all world systems.
"All Vajradharas" refers to all Bodhisattvas. Their "pleasing" occurs because bliss and mental joy arise from their perfect union with Locanā and the others. Although this does not occur because they are free from conceptual thought, it is nevertheless for the sake of inspiring the minds of other disciples who are to be trained in such a way. Alternatively, those practicing the conduct of the mantra gateway should be viewed here as Tathāgatas and Vajradharas. If one accepts this, the meaning of the words will be identical to the meditations on union explained below. Therefore, the meaning is that the samaya (pledge) has become like Locanā and the others. "Subsequent pleasing" is as before; "pleasing all the Tathāgatas" is indivisible like a vajra, and he entered into the meditative absorption (samādhi) called by that name. Regarding "the grasping of passion of all the Tathāgatas," the grasping of passion of all the Tathāgatas is the characteristic of meditating on the union of Amitābha; it is called "passion" here because the union of the Lotus family is primarily explained below. "Deceiving the body, speech, and mind of all the Tathāgatas" means that realizing and then demonstrating to others the power of the meditative absorption of the body, speech, and mind that are naturally luminous is "deception." Because that very meaning is indivisible like a vajra, it is called by that name. Furthermore: "All phenomena are naturally luminous..."
"Primordially pure like space,
Without awakening and without conceptualization—
This manner of awakening is stable."
Thus it is said. By cultivating joy, one attains buddhahood. Therefore, the yogi should cause joy to increase toward objects such as ignorance. For that reason, Locanā and the others are spoken of as the supreme, perfect consorts of all the tathāgatas.
Then, the phrase "the Blessed One emitted the great wrathful one" should be applied. That vajra which is the essence of the empowerment conferred by the Blessed One Vairocana is the Vairocana-vajra. The meditative absorption focused upon that is called "Vairocana," meaning that one makes the mind one-pointed, like the noble Yamāntaka. For that very reason, Vairocana resides upon his crown.
Blessing the maṇḍala of all the tathāgatas means guarding it perfectly in the form of a gatekeeper. That very meaning is the great wrathful Yamāntaka; the word that teaches him is also called by that name. The manifest awakening of all the tathāgatas is the Blessed One Akṣobhya. He himself is the vajra, and that which is the wrathful one "Invincible by Others" is referred to in this way. For that very reason, Akṣobhya resides upon his crown. The precious dharma is Amitābha. He himself is called the "Source."
The noble Hayagrīva, who belongs to that family, is so named; because he generates that [deity], the Tathāgata Amitābha resides upon his crown. The body, speech, and mind of all the Tathāgatas are the Blessed One Akṣobhya. He himself is the vajra; the noble wrathful Amṛtakuṇḍalī is so named. For that very reason, he resides upon the crown in the essence of the empowerment conferred by Akṣobhya. Since form, sound, smell, taste, touch, and the sphere of phenomena are also the very nature of offering, they should be visualized in the four corners outside the maṇḍala. These acts of offering are taught below: "The practitioner of mantra should always meditate on form, sound, smell, and so forth, as the deities themselves."
In order to avert obstacles such as lack of faith and to lead those to be trained into the city of liberation, the four doors of liberation—the very nature of the faculties of faith, diligence, mindfulness, and insight—are the meditation on the four wrathful deities, Yamāntaka and the others. To perfectly demonstrate the form of the Tathāgata in the manner of a reflected image, the goddess of form is shown holding a mirror in her hand. For those who, having seen the forms of the deities, develop the aspiration to attain them, the display of the divine bodies through the playing of the lute and so forth teaches: "All phenomena are like reflections; pure, clear, and stainless," and so on; this is sound.
Having heard the Dharma, the intense conviction in the selflessness of those phenomena is "smell." The further and further intensification of that very conviction is "taste." The attainment of illumination, the increase of illumination, abiding in a partial aspect of the meaning of suchness, and touching the four stages of penetration characterized by the uninterrupted meditative concentration is "touch." Following that, the direct realization of the first bodhisattva ground, which pervades the characteristic of emptiness, is the "dharmadhātu." Then, from the second moment onward, the arising of joy is shown through the forms of Locanā and the others. By meditating on the dharmadhātu as it was seen during the stage of "Supreme Joy," one realizes the families of delusion and the wish-fulfilling jewel, passion and the samaya, and having realized the body, speech, and mind as entirely vajra, one becomes the Great Vajradhara. This is called the "Supreme King of Maṇḍalas" and is the second meditative concentration. Then, having formed the intense conviction of being the Great Vajradhara, one establishes the entire realm of sentient beings without exception in the body, speech, and mind of all the Tathāgatas, such as Akṣobhya and the rest. Likewise, by realizing delusion and the wish-fulfilling jewel, passion and the samaya, and the forms, sounds, smells, tastes, tangibles, and the dharmadhātu, one is applied to the total destruction of all Māras. This is called the "Supreme King of Activities."
These are the three samādhis. The actualization of these three samādhis is taught below in this very text, from the passage beginning, "One should emanate in three ways," up to, "One should meditate as taught in the Rab dga'."
The definitive characteristics of the hand implements of the five Tathāgatas have already been explained. In the hand of Locanā is a wheel; in the hand of Māmakī is a five-pronged vajra; in the hand of Pāṇḍaravāsinī is an opened lotus with its stalk; and in the hand of Tārā is a blue utpala.
Yamāntaka is black in color. He possesses a maṇḍala of many turbulent masses of light rays, is extremely fierce and terrifying, and has red eyes. His fangs are bared, and his right hands hold a mallet, a sword, and a wheel. His left hands hold a pestle, a battle-axe, and a noose. His face is highly distorted, he has six faces, and he wears a tiger-skin loincloth.
Aparājita is ablaze with many masses of light rays and is adorned with a snake-belt. His faces are distorted and his fangs are bared. His right hands hold a staff, a wheel, and a vajra. His two left hands hold an iron hook and a noose, while one hand threatens others with the index finger.
Hayagrīva is red in color, ablaze with many masses of light rays, and possesses a garland of light that radiates fierce energy. His faces are distorted, he has three eyes, and he is adorned with snakes.
Gaṇapati is depicted treading with his left foot in the manner of subduing all malevolent beings. His right hands hold a lotus, a vajra, and a staff; his two left hands hold an iron hook and a lasso, with one index finger threatening the other. A horse head emerges from the crown of his head. Fourth is Amṛtakuṇḍalī, black in color, blazing with a multitude of light rays, amidst a turbulent mass of vajra clouds. He is extremely wrathful and fierce, baring sharp fangs. His right hands hold a vajra, a sword, and a pestle; his left hands hold an iron hook, a battle-axe, and a lasso. The posture of all these wrathful deities is the left leg extended. The remaining details will be shown below. Because they repel all obstructors and generate joy, they are the "pleasers," and this is the maṇḍala of that meaning. Because they are not to be transgressed, they are the samayasattvas. Regarding these tantras, for those where a specific prohibition is not mentioned, one should generate the samādhi of one's own deity as having three faces and six arms. The generation of the mental maṇḍala is the blessing of the samādhi maṇḍala. The collection of words that teaches this is designated by the term "chapter." This is the explanation of the first chapter. Those who wish to practice yoga should aspire to great enlightenment and understand the meaning of great enlightenment through the mind of hearing and reflection. Therefore:
Then, the chapter on bodhicitta is taught, beginning with the words "Then..." The term "then" indicates immediately following; it is to be connected with the phrase, "having prostrated to the Blessed One, he spoke as follows." Furthermore, this is to be connected with the request to explain bodhicitta through such expressions as "one should make offerings with forms, sounds, and so forth; please explain." To demonstrate its specific qualities, the text says "the essence" and so on. Because the dharmadhātu is of a nature without beginning or end, it is called the "essence"; this demonstrates that it is the very nature of the dharmakāya. The phrase "the supreme body, speech, and mind" indicates that, through the metaphorical application of cause and effect, it is taught to be the nature of method on the conventional level. Thus, this teaches bodhicitta as the nature of both insight and method. Then, it is to be connected with the phrase, "the Blessed One spoke as follows to those bodhisattvas." The statement "he also knew with his mind the mental deliberations of all the bodhisattvas" means that he knew their mental deliberations, such as: "If the Blessed One would cause us to generate the mind of great enlightenment in order to perfect our body, speech, and mind, it would be excellent." The phrase "your mind is like the body" means that the body of all the tathāgatas is like a dream.
This is because, in the ultimate sense, they are of the nature of non-existence. Regarding the phrase "like body and mind," this essence of the Mind Vajra is also like an illusion, because it is of the nature of emptiness. Regarding the phrase "generate the mind as if it were expressed in words," this essence of the Speech Vajra is like an echo, because it lacks a cause for arising. Furthermore, it is said below: "The Vajra Body is perfect awakening; it is the analysis of existence and non-existence." And elsewhere: "The Samaya of Speech is perfect awakening; it is the analysis of sound and non-sound." And: "The Samaya of Mind is perfect awakening; it is the analysis of the Vajra of Abiding." This very point is expressed by the phrase "having applied the body, speech, and mind of all the Tathāgatas to the likeness of space," which means "having made them the essence of emptiness." Regarding the phrase "Kye ma" and so forth, the word "Kye ma" expresses wonder. Regarding "Samantabhadra," although he is shown to engage in desire and so forth, he is untainted by the faults of desire and the like, and is thus "Samantabhadra" (All-Good). The body, speech, and mind of such a Samantabhadra, the Great Vairocana, are ultimately without arising; they arise merely as delusions like a dream. Therefore, this is called "the manner of non-arising."
Thus, after those bodhisattvas have generated the mind of great awakening, in order to cause future ones to generate it as well, the passage beginning with "Then" and so forth was spoken. The "perfect awakening of all the Tathāgatas" is the direct realization of the dharmadhātu (the expanse of phenomena), which is without beginning or end. Its method is the dharmadhātu without beginning or end, which is the insight (prajñā) consisting of hearing, reflection, and meditation. That itself is the "vajra"; the meditative stabilization (samādhi) focused upon that is so named.
Regarding the statement, "Because there is no entity, there is no meditation": the non-dual nature of mind appears as these entities, and thus they are called "entities." Because they are without entity, they are "non-entities." The characteristic of the non-entitative essence of non-conceptual wisdom (jñāna) and the suchness (tathatā) of all phenomena is "non-entity." Thus, because there is no entity, that meditation which is the repeated actualization of the objects of seeing, hearing, and reflecting is also non-existent within suchness and non-conceptual wisdom. Therefore, since meditation is upon the non-entity, it does not exist.
If one asks, "If the objects of seeing, hearing, and reflecting were meditation, then entities would exist," in order to refute that, it is said: "That which is to be meditated upon is not meditation." By this, the following is shown:
If cultivation were established as having the nature of cultivation, then the very definition of cultivation would become a functional entity, such as the nature of the [Buddha] bodies and so forth. However, since even that which is a single mode of cause and effect conventionally is unarisen ultimately, it is said: "That which is to be cultivated is not cultivation." Therefore, it is stated: "Because of the absence of entities in that way." Since entities are unarisen ultimately, the definition of cultivation also does not become an entity. Consequently, it is stated: "Cultivation is not perceived." For that reason, it is a delusion like a dream. Through the clear realization of all the Tathāgatas, the Blessed One Vairocana’s vajra body is realized as having the essence of the absence of entities. That itself is the "vajra"; he entered into meditative equipoise in that samādhi so named. "By this" means by the mind abiding in that state. Regarding "free from all entities": because they are both entities and all, they are "all entities." The five aggregates, the eighteen constituents, the twelve sense bases, and the twelve links of dependent origination are all entities; because one is free from them, one's own mind is primordially unarisen. This is explained as: "The aggregates, constituents, and sense bases, abandoned of subject and object." Here, "object" refers to the nature of the objective sphere.
Grasping is consciousness. It is the abandonment of the aggregates, elements, and sense bases, as well as the grasped and the grasper. If one asks how these are abandoned, it is said: "Because of the selflessness of phenomena, they are equal." This means that the aggregates, elements, sense bases, and dependent originations are, in the ultimate sense, of the nature of non-entity; thus, they are the selflessness of phenomena. Because they are of a nature devoid of a self, they are selfless, which is to say they are non-entities. That itself is equality. It is the indivisibility of all entities. Therefore, because that is the cause, the own-mind of all sentient beings is also primordially unborn. For that very reason, it is said: "It is the nature of emptiness." This should be connected to the statement: "Then the Blessed One spoke this bodhicitta." "Inexhaustible Vajra" means that the mind and mental factors abide eternally in a single taste; that is "inexhaustible." Because that is indivisible, it is a "vajra," and the meditative absorption focused upon it is called the "Inexhaustible Vajra." Regarding the phrase "because these entities are unborn," this refers to the aggregates and so forth as previously explained, and the essential nature of the Akṣobhya family. Why is that? It is said: "Because phenomena and the nature of phenomena do not exist." This means that when analyzed through the power of insight, phenomena are not to be apprehended. Therefore, even their suchness is a mere conventionality and does not exist substantially.
If one asks, "In what manner should one view all phenomena as being of the nature of non-substantiality?" for that reason it is said: "Selfless like space." This is an illustration by way of an example, showing that just as space lacks the substantial nature of any material thing, so too should all phenomena be viewed as selfless. The "way to enlightenment" refers to the bodhicitta as previously explained; the insight consisting of hearing, reflection, and meditation is the "way to enlightenment," and because one attains enlightenment through it, it is called the "way to enlightenment." All Tathāgatas are the very nature of the wish-fulfilling jewel family. Their selflessness is exactly as it has been described. That itself is the vajra; the meditative absorption (samādhi) which focuses upon that and in which they abide is what is called by that name. "All phenomena are without substance" refers to the aggregates and so forth, as well as the wish-fulfilling jewel family. "Completely free from the characteristics of phenomena" means that the characteristics of phenomena, such as the production of the categories of form and so forth, are the "characteristics of phenomena." Because such characteristics of phenomena are abandoned, in the ultimate sense, since there is no cause for the arising of phenomena, they are "unborn." For that very reason of being unborn, it is said: "O monks, these three are the characteristics of the conditioned among conditioned things." What are the three? They are to be known as arising, [abiding, and ceasing].
One should also understand disintegration. One should also understand change while abiding, and so forth; these are the characteristics of phenomena (dharma). Since phenomena do not exist, those [characteristics] do not exist, just as it is with such things as saying a barren woman’s son is dark or fair. Therefore, it is said: "The characteristics of phenomena are utterly abandoned."
If one asks, "Then how is the lineage (gotra) produced?" it is said: "It arises from the phenomena of selflessness." Selflessness has already been explained. Because it arises from that, it is said: "It arises from the phenomena of selflessness." This is what is being shown:
"In whatever form beings are to be tamed,
In that very form, he perfectly accomplishes their welfare."
Because it arises from the selfless phenomena whose nature is great non-referential compassion, endowed with the force of such prior projections (ākṣepa), that birth is also like an illusion, a mere delusion. As it is said:
"Always arising from the force of stainless compassion,
Possessing the unceasing nature of fulfilled aspirations,
Dedicated to accomplishing the welfare of beings,
The embodiment of compassion appears eternally."
Regarding "the blazing light-ray vajra lamp," wisdom itself is like a lamp. The wisdom of individual discernment (pratyavekṣaṇā-jñāna), which is the illumination of wisdom free from all the darkness of the afflictions (kleśa), is the lamp of wisdom.
The meditative concentration focused upon that is called the "Vajra Lamp of Wisdom," and he entered into equipoise within it. The phrase "unborn," and so forth, has already been explained. Regarding the phrase "by means of application to the abode of space": space is suchness, characterized by being devoid of all substantial entities. That which abides in that very state as the basis, appearing as the aspect of the path of discerning wisdom, is what is meant by "application to the abode of space." The word "thus" is used for the sake of definitive restriction. "Entities" refers to the categories of desire, the aggregates, and so forth. "Proclaimed" means thoroughly taught. The meaning is that the Blessed One, having perceived all phenomena as being like space through the wisdom of the knowledge of the aspects of the path, and having perceived them as being like illusions and so forth through the subsequently attained supramundane wisdom, teaches the dharmas and thus brings about the training of disciples. Regarding the phrase "the Vajra that Overpowers All Tathāgatas": "all Tathāgatas" refers to the essence of the Tathāgatas of the five families. "Overpowering" them means rendering them invisible through the gateway of liberation that is natural luminosity. Because that very meaning is indivisible like a vajra, the meditative concentration is given that name, and he entered into equipoise within that concentration. The word "this" refers to what is held in the mind. "He spoke the bodhicitta" means:
Enlightenment is the direct realization of all phenomena as being without intrinsic entity. The mind characterized by the aspiration and the engagement directed toward that is the bodhicitta (awakened mind). To "speak of that" means to have proclaimed it. Regarding the phrase "the nature of phenomena is luminous clarity," "nature" refers to the intrinsic essence. "Luminous clarity" means being free from darkness. Why is that? It is because it is said to be "pure from the beginning," meaning it is unborn from the very outset. If one asks what that is like, it is like the sky, meaning it remains free from clouds at midday. Regarding the phrase "no enlightenment and no realization," because it is pure from the very beginning, there is no enlightenment and no realization of enlightenment. The body, speech, and mind themselves are the secret; the syllables of the suchness of their phenomena are the six aspects of bodhicitta. Since these are the cause of the vajra body, speech, and mind of all tathāgatas, they are the syllables of the Dharma, which are unchanging. Regarding the phrase "the authentic meaning is the pure meaning," because it is pure from the very beginning, it is pure; and because one has ascertained whatever is the authentic meaning, it is the "authentic meaning." That meaning which is pure is the "pure meaning," which is free from attachment and the like. For the sake of sentient beings, one makes offerings to the Buddha in the form of visible forms, sounds, smells, and so forth.
Likewise, by bringing all fortunate sentient beings to full maturity, one brings the awakening of a buddha to completion. The welfare of all is the welfare of everyone, which is the essence of the wish-fulfilling jewel family. Because it brings the awakening of a buddha to the ultimate limit of perfection, it is called "the one who brings the awakening of a buddha to completion," meaning that it brings the unsurpassed, perfectly complete buddhahood to perfection. Because one practices for the sake of awakening, it is the "conduct of awakening"; its meaning is the great vajra, the wisdom of the naturally pure nature of phenomena. The mind that engages the discerning wisdom, which is naturally luminous and serves as the seed for the doors of liberation, is the mind of the Tathāgata. In order to demonstrate that one's own awakening is like space, it is taught through the manner of demonstrating its meaningfulness, thereby perfectly revealing the first awakening. This concludes the explanation of the second chapter, the Chapter on Bodhicitta.
In order to state that one should practice the deity yoga preceded by the meditation on bodhicitta, the chapter on the "Vajra Array Samādhi" beginning with the words "Then" and so forth is taught. "All Tathāgatas" refers to the five families; their bodies, speech, and minds pervading space is the "emanation." That very emanation is the "cloud." Because it is the essence of various emanations, it is the "array."
Because it generates that and takes that as its object, the meditative concentration is given that name. Having entered into the meditative equipoise of the concentration called "The Array of Clouds Radiating All Tathāgatas, the Vajra," and having placed his mind in meditative equipoise upon suchness, he spoke this: Oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ.
Then, from his own mantra, a sun maṇḍala arises, and upon that, from that very [mantra], a vajra. Having also placed his own mantra in the center of the vajra, he should meditate on the pride of the vajra and imagine that the body, speech, and mind of all the Tathāgatas are perfectly residing [therein]. Whatever generates that should be done in that manner. Others say that what arises from the vajra is one's own mudrā.
Then, with the mantra Vajrasattvo ’haṃ, one should meditate on Vajrasattva as having become the form of that mudrā. Reciting the mantra, one should meditate on oneself as having become one's own deity, Vajrasattva, and meditate on oneself in the form of a Buddha. This is because it will be shown below that one should meditate on oneself as Akṣobhya, Vairocana, and so forth.
Then, in order to engage with the aggregates, elements, and sense bases and to perform the blessing of the body, speech, and mind, one should bless them with the mantra: Oṃ dharmadhātusvabhāvātmako ’haṃ, for body, speech, and mind are the very essence of the dharmadhātu.
Having done so, one should emanate a multi-storied palace from the syllable BHRŪṂ in the center of space, and then meditate on the yoga of blessing the maṇḍala of one’s own mantra and meditative absorption (samādhi) upon the seat. Through the yoga of accomplishing activities, one should also generate one’s own maṇḍala from one’s own mantra and, remaining in the center in the form of one’s own deity, meditate while placing the forms of one’s own deities in the positions of Vairocana and the others. Furthermore:
"Abiding in the center of the expanse of space,
One should meditate on the arranged maṇḍala.
In its center, place the syllable HŪṂ,
And clearly visualize it as the form of one’s own deity.
Imagine it emitting great, blazing vajra light,
Radiating forth in all directions.
Visualize that guide as the body, speech, and mind
Of all the Buddhas.
Visualize the generation of the maṇḍala
Of one’s own mantra.
This is the vajra-concise maṇḍala
Of all mantras.
In the locations and in front,
One should meditate on the person born of one’s own mantra.
Through the application of the three-faced form,
One should clearly meditate on the three colors."
Thus it is said. Regarding the line: "Abiding in the center of the expanse of space, one meditates on the Buddha maṇḍala, pervaded by five-colored light rays," this refers to the light rays of black, white, yellow, red, and emerald. "Pervaded by form and so forth" means that form, sound, smell, taste, and touch are pervaded by being blessed as the forms of the deities.
Because the essence of the vajra body, speech, and mind is adorned with the five nectars, it is adorned with the five types of offerings. "Having meditated" means in the manner previously explained. If one asks, "What form should be meditated upon?" it is definitively shown by the statement beginning with "Vairocana." "The body, speech, and mind are vajra" refers to the Great Vajradhara. "The single union is condensed" means that after emanating through the meditation of perfect union, one should perform the withdrawal; thus, there are two types of withdrawal unions. This should be applied to all families, as it will be taught later in the text: "The application of all mantras is proclaimed to be of two divisions." Regarding "the supreme king Akṣobhya," he is called "supreme" because his supreme mind is the primary factor. "Possessing the vajra of body, speech, and mind, with a color like sapphire" refers to Akṣobhya. "Blazing intensely, holding a vajra in his hand, with a gaping mouth and a terrifying gaze" refers to the Great Vajradhara, who holds the vajra in his hand. That which blazes intensely due to its great radiance is "blazing intensely." "Gaping" refers to the baring of the fangs. Because those very fangs are sharp and terrifying, it is "like a terrifying gaze"; the Blessed One, the Great Vajradhara, possesses a face with gaping and terrifying fangs.
[He is] moon-colored, with three faces and six arms, holding various weapons, and with Akṣobhya placed upon his crown. For that very reason, it is said:
"Visualize the supreme vajra maṇḍala
Abiding in the center of the vajra sky.
By meditating thoroughly on the form of the Buddha,
One should meditate on Vajrasattva.
His radiant body is like a fierce [being],
Bestowing various blazing and terrifying [forms].
Endowed with the excellence of all aspects,
He is fully adorned with every ornament."
In that regard, Vairocana, Vajrasattva, and the others abide in the manner of the Mahāmudrā as taught in the Āryatattvasaṃgraha, with their first two hands. Furthermore, two [hands] hold a vajra and a hook, and two hold their respective insignia and a noose. As for Vajrasattva, his right hands hold an arrow and a sword. For that very reason, it is said:
"One should meditate on the six-armed vajra,
Adorned with the beauty of various weapons."
The passage beginning with "Like the light of crystal and the moon" describes Vairocana holding a wheel in his hand. "Like the golden light of the Jambu river, completely filled with clouds of Buddhas" describes the yellow body color of Ratnasambhava. "In his hand is a vajra; one should meditate on it as having nine prongs" refers to the Great Vajradhara. "Like the light of emerald, adorned with blazing vajras" describes Amoghasiddhi.
"Pervaded by clouds of blazing [buddhas], one should meditate on him holding a jewel in his hand." This refers to Ratnasambhava, who holds a jewel in his hand; one should meditate on him as being pervaded by clouds of blazing buddhas. "Resembling the light of a ruby, the principal [deity] possesses blazing passion." This refers to Amitābha, who holds a lotus in his hand; one should meditate on his body as being red in color. "Resembling the light of five-colored rays," and so forth, describes the light and body color of Amoghasiddhi.
"Entering into the meditative absorption called the 'Essence of the Dharmadhātu,'" means that the suchness of the vajra body, speech, and mind is the dharmadhātu; the meditative absorption focused upon that is the "Essence of the Dharmadhātu." By reciting "Oṃ dharmadhātu-svabhāva-ātmako ’haṃ," one blesses the body, speech, and mind. While mentally reciting the syllable Oṃ, one should meditate on the yoga of Ratnasambhava as a jewel the size of a mustard seed at the tip of the nose. Likewise, through the yoga of Akṣobhya and the others, one should meditate on the forms of the vajra, wheel, lotus, sword, and so forth, while reciting the syllables Hūṃ and the rest.
If yogins who engage in conceptualization meditate in that way, the signs of form and the signs of touch will arise. Therein, the "sign of form" is seeing exactly what was visualized at the tip of the nose.
The sign of contact is that through seeing [the jewel], a pleasant touch arises and the body becomes satisfied, and so forth. Once such a sign has appeared as taught, one should emanate [the deity] in order to bring [the mind] under control. For that very reason, it is said: "Emanate once the jewel has become stable; do not emanate if it has not become stable."
If one asks, "Should one emanate only the jewel, or should others also be emanated?" it is said: "One should emanate the supreme clouds of light, blazing like a Buddha." What is that which, as the cause, emanates the specific signs of the supreme clouds possessing light blazing like a Buddha? It is said: "The wheel, the vajra, the great clouds, and..." The wheel is the sign of Vairocana. The vajra refers to Akṣobhya and the others.
Regarding "holding the great weapons of the lotus and the sword": holding the lotus and holding the sword refers to the "holders of the lotus and sword," which are the specific forms of the deities Amitābha and Amoghasiddhi. Whatever their signs may be, they are explained by the phrase "holding the great weapons of the lotus and the sword." This teaches the following: just as one emanates [the jewel] once it has been shown in order to bring the mind under control, likewise one should emanate the light blazing like a Buddha from the wheel and the other [symbols] as well.
Does the mind become stable through the meditation on the vajra and so forth alone? Or...
Furthermore, if one asks whether it is also possible to achieve this by meditating on subtle forms of bodhisattvas, it is said: "The great cloud-like bodhisattvas, possessing the nature of emanation, should emanate." The activity of reabsorbing them will be explained later. Also, from the Root Tantra:
"Join the tongue to the palate and visualize at the tip of the nose. Through the blissful touch of the subtle vajra, the mind will become poised in meditative equipoise. If the signs of the blissful touch of the subtle vajra arise, one should expand that sign as far as the sphere of space. Having visualized it thus, emanate it as desired, even throughout the three realms. Then, the reabsorption of that should be performed until it remains at the tip of the nose." This means one should visualize it pervading the entire body from the nose.
If one asks where one should abide to meditate on these subtle wheels and so forth, the location is shown by the passage beginning: "Abiding in the center of the expanse of space." One should visualize a moon maṇḍala in the expanse of space, and upon that, meditate on the generation of the maṇḍala of the Blessed One Vairocana. For that very reason, it is said: "Abiding in the center of the clear maṇḍala, one should meditate on the maṇḍala of the wheel." Similarly, the red lotus maṇḍala is the maṇḍala of Amitābha; the yellow maṇḍala is that of Ratnasambhava; the green maṇḍala is that of Amoghasiddhi; and the blue maṇḍala is that of Akṣobhya.
At the time of drawing the maṇḍala, one should likewise meditate upon the initial union, the supreme king of the maṇḍala, and the supreme king of activities in the manner previously described. Having visualized the ground of the maṇḍala as space, one should draw the maṇḍala. Therefore, it is said: "Draw it in the center of space, arising from the maṇḍala of union."
Regarding the "Vajra Array": by meditating on subtle vajras, space is pervaded; this is the "Vajra Array." The meditative absorption (samādhi) that focuses upon that is the "Vajra Array Samādhi." This concludes the explanation of the third chapter, the Vajra Array.
Then, in order to perform the meditations and so forth once the samaya and other commitments have been obtained, the chapter on the maṇḍala of the heart of all tathāgatas is taught, beginning with the words "Then..." For it is said elsewhere: "One who lacks the maṇḍala ritual, who has abandoned the samaya, and who does not know the secret reality—even if they practice, nothing at all will be accomplished."
Having meditated upon the three samādhis as before, one should cultivate the divine pride (ahaṃkāra) of the Great Vajradhara contained within the vajra. Then, the supreme companion of the practice, abiding in the pride of all tathāgatas, should offer this praise to the yogin, beginning with: "All tathāgatas, peaceful..." Here, "all tathāgatas*" refers to the essence of Akṣobhya.
Peace is the essence of Vairocana. The abode of all Tathāgatas is the essence of the wish-fulfilling jewel family. The supreme of all phenomena is the essence of the passion family. Selflessness is the essence of the liberation door that is naturally luminous; it is the essence of the samaya family. Thus, this demonstrates that the Blessed One is the synthesis of the five families.
"Perfectly complete with all the marks" refers to the thirty-two marks of a great being being perfectly complete. For that very reason, it is said: "Perfectly abandoned all that is not a mark."
"Samantabhadra, the supreme body" indicates the essence of the Vajra Body. "Arising from the supreme peaceful dharma" refers to the essence of the wisdom of individual discernment. The mind and mental factors that take as their object the naturally authentic nature of phenomena are the peaceful nature of phenomena; because it arises from that, it is said: "Arising from the supreme peaceful dharma," which is Amitābha.
"Purifying the conduct of wisdom" means that the naturally pure nature of phenomena itself is the conduct of wisdom. Because it purifies sentient beings through that, it is "purifying the conduct of wisdom." This demonstrates the essence of the Vajra Speech.
"The great mind of all sentient beings" means those who are both sentient beings and all-encompassing are "all sentient beings."
The great mind of those [beings] is the great mind of all sentient beings. That which is naturally luminous, pure, and stainless is what is referred to by that term; this is a praise of the Blessed One in the essence of Amoghasiddhi. The "three worlds" are the subterranean, the terrestrial, and the celestial realms. The "three realms" are the desire, form, and formless realms. Regarding the phrase "the supreme of the three worlds, the Vajra Lord," this refers to the ultimate truth. Why is that? Because he has become the teacher of Brahmā, Viṣṇu, and Maheśvara, the supreme of the three worlds. Regarding the phrase "the mind of all Tathāgatas," this is spoken by imputing the result to the cause, as it is the concordant cause of the mind of great enlightenment. Regarding the term "maṇḍala," it is a maṇḍala because it takes the essence. Regarding the phrase "resembling a maṇḍala," it refers to a form with four corners and so forth. It is a maṇḍala because it is the essence. It is "delightful" because it accords with the minds of those to be trained. Regarding the word "then," it should be connected as follows: in order to perfectly fulfill the welfare of beings through entering the maṇḍala and so forth, I shall explain it thoroughly, having analyzed it correctly and without error. Regarding the phrase "the supreme maṇḍala of the mind," it is spoken thus because in this king of tantras, the Great Vajradhara himself is the principal figure. "Resembling the Vajra of the Mind,"...
Regarding the phrase "thus it is said": the Blessed One’s vajra, wheel, wish-fulfilling jewel, lotus, sword, eye, vajra, lotus, utpala, mirror, lute, vessel of fragrance, vessel of taste, cloth marked with a vajra, the white triangular mudrā of the dharmadhātu, the hammer, the staff, the lotus, and the vajras—these are the emanations of the support and the supported. Because it is similar to that, it is called "the Mind Vajra, most similar." As for the phrase "of the body, speech, and mind": although it is called the "Mind Maṇḍala" here because the mind is the primary factor, it nevertheless arises as body, speech, and mind; therefore, it is said "of the body, speech, and mind." "Four sides" means it possesses the lines of the directions, such as the east and so forth. "Possessing four corners" means it possesses lines in the intermediate directions arranged in a cross. "In its center, a wheel should be drawn perfectly circular" means the purpose is to lay the vajra lines possessing eight pillars. Then, regarding the phrase "the ritual of the activity: having seen, the mudrās should be arranged," the term "having seen the ritual" should be understood as before. This is what is being shown: the yogi, practicing the authentic conduct, should manifest the three samādhis.
In the center of the ground of the desired maṇḍala, one should also request the companions who practice the authentic vows to draw the maṇḍala. Then, possessing the pride of the Great Vajradhara, one should place the maṇḍala in the sky and perform the self-consecration. Having encircled it, one should dye the marking threads individually into the colors white, yellow, red, green, and black, and arrange them in this very sequence. With the syllables OṂ SVĀ ĀḤ HĀ HŪṂ, one should place Vairocana and the others, who are white and so forth in color, upon the white and other colored threads. Reciting HŪṂ OṂ ĀḤ, one should twist the threads together. Then, having recited this one hundred and eight times, one should perform the rituals explained below, such as laying the lines with these very threads. Thus, having laid the lines throughout the maṇḍala, one should arrange the Tathāgatas upon the five colors in accordance with the lines and draw the maṇḍala. Then, having correctly drawn the sun maṇḍala and so forth in their respective locations, one should draw a five-pronged vajra of the Blessed One Akṣobhya in the center of that maṇḍala. Reciting VAJRA DHṚK, one should bring down the vajra residing in the intermediate space and make it one with that [drawn image]. One should view the others in the same way. On the eastern and other sides, one should place the hand symbols of Vairocana and the others: the wheel, the jewel, the lotus, the sword, the eye, and—
One should draw a five-pronged vajra, a lotus, an utpala, a hammer, a staff, a lotus, and five-pronged vajras in accordance with their respective causes. Furthermore, within the outer maṇḍala, the sign of form is in the direction of fire; the sign of sound is in the direction of the south-west; the sign of smell is in the direction of wind; and taste and touch are in the direction of the north-east. Again, in the direction of fire is the expanse of phenomena (dharmadhātu); their seed syllables are jaḥ, hūṃ, baṃ, hoḥ, khaṃ, and raṃ. Then, having performed the rituals for the vases and so forth, one should engage in the entry and other rites according to the procedures that follow hereafter. This is also the method for definitely taking the vows.
With reference to those who do not wish to abandon their fear and dread of the trainings, it is said: "A woman of excellent complexion," and so forth. Furthermore, having generated Noble Māmakī through the placement of her mantra, meditation, and so on: "By the peaceful manner of the Buddha and so forth, the expanse of space is thoroughly adorned." Here, "Buddha" refers to the Great Vajradhara. Even those who fear and dread the trainings should properly engage in the vidyā-vow, attain the superknowledges, and having attained non-conceptual samādhi, rely upon a maiden. The maṇḍala should also be drawn by that very [method]. Otherwise, there are substances that are intensely blazing.
If one relies upon a girl and eats what is not to be eaten without the power of the descent of the deity, this very siddhi will not be accomplished. Consequently, because doubt has arisen, one will go to the great Avīci hell. Therefore, since all of one's siddhis have been diverted, one should practice yoga until that [vision] is manifested, whether it be daily or for each session, until one's own deity is seen directly.
By this method, even though it is taught as being "crooked," one possesses the complete abandonment of desire. Once the superknowledges are attained:
"Just as Nanda felt delight for the beautiful maiden,
Desire will not arise [in the same way].
Furthermore, seeing that as if it were the actual body of the Buddha,
One does not perceive one's own form,
Nor does one hear any sound.
In short, regarding all activities,
One does not make distinctions as they usually are.
If one were to make such distinctions,
Even a Buddha would not achieve [siddhi].
The mind of all sentient beings
Is pure, peaceful, and luminous;
It is unstained by any phenomena.
That very thing called 'mind' is the reality;
Thus, one knows the ritual of desire
And engages with suchness.
Otherwise, virtuous qualities will not arise,
And all mantras will not be accomplished.
Therefore, by the distinction of the mantrin,
One should rely upon a supreme woman.
Otherwise, Vajrasattva, who bestows bliss,
Will not be pleased.
In all activities of desire,
One should enjoy the sensory pleasures.
Otherwise, that deluded self
Will be cooked in the Avīci hell."
Thus it was said. This very practice should also be applied to the consumption of meat and so forth; the Blessed One stated that it will not be accomplished in one who is intensely inflamed by passion. This is also explained in the fifth chapter of that very [tantra]:
"Even if one who possesses a non-conceptual mind pleases the Buddhas and their consorts, they will not be attached; by that, Buddhahood will be accomplished." Thus spoke the Blessed One, the Great Vajradhara.
Furthermore, there is no fault for one who is not a practitioner; for those who have not taken the vows but possess at least the latencies of recollecting the Buddha and so forth, there is no prohibition. However, because one who has taken the vows would transgress their training, they would thereby go to the lower realms. Therefore, such a person should meditate on the yoga of the union of knowledge and reality itself, and should not engage in external union.
For that very reason, it is said:
"With one's own mudrā or with the mind, one should meditate on the three vajra syllables. By that, even the omniscient Buddhas will be pleased; of this there is no doubt."
And:
"The practitioner, with a stable mind, should beg for alms in the forests. When excellent food is offered, they will give it out of fear [of the practitioner]."
Thus it was said. This is the explanation of the fourth chapter, the Maṇḍala of the Mind.
Since accomplishment is achieved through non-conceptual wisdom once meditation is fully perfected, even those of inferior lineage and so forth who are strictly prohibited in other tantras possess the fortune of accomplishment through the meditation on emptiness. Therefore, the chapter on the supreme of all conducts is taught with the words "Then," and so forth. Regarding the phrase "the supreme of all conducts" and so on: "all conducts" refers to the practices of generosity, ethical discipline, patience, diligence, meditative concentration, and the perfection of wisdom. The "supreme" of these is the suchness of all phenomena. The "meaning" of that is the "meaning of the dharma." It should be connected with the phrase "arising from the non-conceptual meaning, it accomplishes." In this context, the "non-conceptual meaning" is non-dual wisdom. "Arising from that" refers to the lineages of hatred and so forth. "Accomplishes" means that it generates the five lineages characterized by the most excellent Mahāyāna within the mental continuums of those to be trained. Thus, it is said: "The supreme vehicle accomplishes the most excellent, unsurpassed siddhi." This teaches that those yogis in whom non-dual wisdom is generated will perfect the Vajra Body and so forth, whereas others who are intent on grasping at things as real will not. Therefore, it is shown that those who desire to reach full perfection should meditate on non-dual wisdom.
Because it is precisely the superior inclination toward non-duality that serves as the means for accomplishing the purpose of a person, and not [factors such as] caste and so forth, it is therefore said: "Even those of low caste," and so on. This should be connected to the statement: "Even those who commit great sins, such as those of low caste or butchers, will achieve [success]." Those of low caste and so forth, who are utterly rejected in the Action Tantras and the like, are referred to as "those who intend the purpose of killing," meaning those who contemplate only limited means such as the killing of living beings. Those who commit the five crimes of immediate retribution—killing a monk or a nun, destroying a temple, abandoning the sublime Dharma, and so forth—are designated by the term "those who commit the crimes of immediate retribution." Even such perpetrators of great sins will achieve [success]. The word "also" indicates that it is not only those born into noble lands and castes who are endowed with the Dharma and possess pure ethical discipline who achieve [success], but that even those of inferior birth and so forth will achieve it; thus, the power of meditating on selflessness is clearly demonstrated.
"Those who revile the master from the heart, even if they practice, will not achieve [success]," thus it is taught that this obscuration is extremely heavy. "Any sentient beings who [fear] taking life, they will become vessels for accomplishment"—this should be connected [to the previous]. For those who are terrified and afraid of [killing] as long as they abandon it, if they hear pleasing words that are not [ultimately] analyzed, they will take refuge in the Three Jewels.
One might think that even if one has engaged in acts such as taking life, the Blessed One has permitted entry into the maṇḍala and so forth simply by the mere generation of the mind of awakening (bodhicitta). Therefore, as the cause for entry, it is said: "Whosoever are beings who take life," and so forth. Furthermore, the Root Tantra states: "There are also those beings who, out of fear and terror of the words of training in the maṇḍala of all the Tathāgatas, do not enter. Even those who are facing and dwelling upon the path to the maṇḍala of the lower realms are fit to enter this maṇḍala." Thus, it is not only those who are established in the causes for entry—such as taking refuge in the Three Jewels, generating the mind of awakening, and possessing the seeds of the latencies of its cultivation—who will engage in virtuous actions in every way. For those who abide as the cause for being introduced to this, even acts such as taking life are taught to be the supreme means of entering great awakening, because they serve a different purpose. In this context, "taking life" refers to attaining the meditative absorption (samādhi) of emptiness, which renders the entire realm of sentient beings without intrinsic reality through the Vajra of Wisdom. As it is said: "All phenomena are luminous by nature, primordially pure and unborn. There is no awakening and no realization; this way of awakening is stable." Showing that all things are non-existent is what is meant here by "speaking falsehood."
By meditating on the generation of the vajra body, speech, and mind of all realms of sentient beings, the clarity of the mind and mental factors of the three realms of all sentient beings without exception is the "stealing of the wealth of others." Meditating on union with the goddesses of awareness, equal in number to the atoms of all world systems, is "constant delight in desire." This very point is stated in the ninth chapter:
Abiding in the center of the expanse of space,
One should meditate on the maṇḍala of the Buddha.
Having thoroughly meditated on Akṣobhya-vajra,
One should meditate on a vajra in the hand.
Blazing with many rays of light,
Completely filled with five-colored light rays,
Having meditated on the Buddhas appearing in the three times,
One grinds them into vajra powder.
The enjoyments of body, speech, and mind,
Which are not destroyed when pulverized by the vajra—
If one meditates on that supreme meditative concentration,
The siddhi of the mind will be attained.
If all sentient beings are "killed" by such a vajra secret,
They will be born as sons of the Victors
In the pure realms of the Buddha Akṣobhya.
This is the reality of the samaya of the Hatred family.
Abiding in the center of the expanse of space,
One should meditate on the vajra maṇḍala.
Having thoroughly meditated on Vairocana,
One should meditate on all the Buddhas.
Through the union of all jewels,
One should thoroughly visualize the vajra form.
Having stolen all forms of wealth,
If one meditates on the vajra speech,
Even an ocean full of riches—
"One will become like a wish-fulfilling jewel; one will become a son of all the buddhas, a Sage, a supreme being." This is the reality of the samaya of the delusion family.
"Abiding in the center of the expanse of space, one should meditate on the jewel maṇḍala. Having thoroughly meditated on immeasurable life, it is perfectly applied by the buddhas. The application of the woman-like union, through the application of the four samayas, one should meditate on everything therein." This is the samaya of the passion family.
"Abiding in the center of the expanse of space, one should meditate on the buddha maṇḍala. Having thoroughly meditated on the unimpeded vajra, one should meditate on all the buddhas. Having meditated on everything as form, by speaking the vajra-samaya lie, one should deceive the abodes of all the Victors and all the Victors themselves." This is the authentic samaya of the summoning family. Thus it was said.
Now, in order to purify those who have entered the tantras of the ḍākinīs and the miscellaneous [tantras], the passage beginning with "feces and urine" was spoken. For the sake of those who think that the very act of consuming feces and urine produces the siddhi of manifest joy, it is said that if one consumes what is not food after consecrating it with mantra, accomplishment will occur. For them, one should meditate on the body, speech, and mind of all the Tathāgatas as vajras using the mantra spoken here, and then consecrate the feces and urine.
"One should consume [the substance] when it is blazing," this serves as the cause for engaging in the definitive application. Once it has blazed, by taking it up, one will enter into the clear realization of the Body, Speech, and Mind. In order to thoroughly purify those who take delight in the Viṣṇu-tantras, it is said: "To the mother, sister, and daughter," and so forth. For those among them who are not inclined toward renunciation, it is permitted to meditate on bodhicitta preceded by taking refuge and so on, and to recite mantras; by thus entering into the generation of the latencies for great enlightenment, the continuum itself is transformed, and this is established as the cause for entering this [path] later. "Mother" refers to Locanā and the others. "Sister" refers to Vajragarvā and the others; this is for the yogins of Vajrasattva and so forth. For a practitioner of the Tathāgata [family], she is the "daughter." By meditating on them as the very essence of the Perfection of Wisdom, their "perfect union" is the act of pleasing. For that very reason, it is taught for the sake of engagement: "If one pleases [them] through desire, one will obtain the vast siddhi through the nature of phenomena of the supreme Mahāyāna." For that same reason, it is said: "Even if one who possesses a non-conceptual mind pleases the Buddhas and the principal Mothers, there is no attachment." Furthermore, because one meditates on them as being like an illusion, even though one has pleased them, one becomes non-conceptual according to the manner previously explained.
Then, for the sake of the yogi’s attainment of buddhahood, it is said: "Then, by those possessing non-conceptual intellect, buddhahood will be accomplished." Regarding the phrase "it is marvelous," it means that even sentient beings who engage in desire will attain buddhahood by meditating on the authentic application. Regarding the phrase "it is wondrous," it is because this has not occurred before among others. The word "why" is a term of reproach; here, it means: "Why was such an improper statement spoken in the midst of the retinue of all the Tathāgatas?" This refers to the statement: "By engaging in desire, one will succeed in the domain of the Buddha Bhagavān, the Lord." The thought is: "Do not say such a thing!" In that regard, since it is impossible for the Great Bodhisattvas—who know all intentions and latent tendencies—to utter such a reproach, why did they speak these words? While that is true, nevertheless, having understood the intentions of those whose roots of virtue are not yet mature and who are unable to request clarification even when a mind of reproach arises, he spoke these words. Then all the Tathāgatas addressed those Bodhisattvas, saying: "Sons of noble family, let it be! Do not speak in that way." In this context, the word "let it be" (thoṅ) means "it is improper." By the phrase "do not speak in that way," the prohibition is established.
That which is stated—"One will attain buddhahood by meditating on the union with Locanā and the others, as the Lord of all Tathāgatas"—is the logical method. Why is this logical? It is said: "This is the nature of phenomena (dharmatā) of all Buddhas, who possess the essence of wisdom." Meditating on the perfection of wisdom, as exemplified by the perfect union with Locanā and the others, is the cause for attaining buddhahood by way of the nature of phenomena. It is the essence-wisdom endowed with the wisdom that is of one taste with non-dual suchness. The word "this" refers to what has been established in the mind. Why is that the nature of phenomena of the Buddhas? It is said: "It arises from the meaning of the essence-dharma." Since it is both the essence and the dharma, it is the "essence-dharma," which is the dharmadhātu, without beginning or end. Because that itself is the object of supramundane wisdom, it is the "meaning of the dharma." "Arising from that" means its production. Thus, attaining buddhahood through the method of union with Locanā and the others is a concordant result of the dharmadhātu, and therefore it reveals the dharmadhātu. Then, by meditating upon that, one will attain buddhahood itself through the abandonment of clinging to the apprehension of things as real, like a dream or an illusion. Therefore, it is said: "This is the locus of the conduct of enlightenment." This meditation is the conduct of enlightenment; because it serves as the very support, it is called the "locus."
The fear of the bodhisattvas is that, upon hearing through this teaching that phenomena and persons lack intrinsic nature, they become terrified and faint. Why is this? One might ask: "Why would those who have entered the great stages (bhūmis) be afraid? Since a terrified mind arises in those who grasp at phenomena and persons, it is impossible for those who have entered the great stages." In this context, there is no fault, as the term "bodhisattva" refers to ordinary beings. "Blessed One, please rouse these bodhisattva-mahāsattvas" means that by generating the realization of the selflessness of phenomena through the power of samādhi, their fear is removed and they are roused. Thus, having heard the request, all the Tathāgatas entered the samādhi called "the non-dual vajra equal to space" in order to rouse them. It is "equal to space" because it is equal to space; it is the essence of all phenomena being without substantiality. This equality with space is non-dual. Because they focus upon that, it is given that name. The Blessed One, the Great Vajradhara, entered that samādhi called "the non-dual vajra equal to space." Then, "they came to abide upon their respective seats" means that when they were touched by the light of the Blessed One, they realized selflessness. Being free from the grasping at a self, they were all freed from fear and terror.
That which is marvelous is the seeing of the welfare of beings through the power of the Blessed One’s meditative absorption. "O, how marvelous the Dharma! O, how marvelous the Dharma!" is spoken out of having generated extreme wonder at the power of the Blessed One’s meditative absorption. "O, the emergence of the meaning of the Dharma" means that through the power of that very meditative absorption, the essence of the bodhicitta has been manifested in the mental continuums of those to be trained; its "emergence" is its arising. Regarding "the pure meaning of the Dharma," the aggregates and so forth are the "Dharma." The "pure meaning" is the wisdom of the nature of phenomena (dharmatā), which is pure by its very essence. That itself is selflessness; because that very vajra of selflessness has become the king of all families and overpowers all māras, it is called the "Vajra King." By this, the essence of Akṣobhya is taught. "Body, speech, and mind are utterly pure" refers to that which is the complete purity of body, speech, and mind. "Equal to space" refers to suchness; that which has become the locus of that is so called. Because all conceptualization is absent, it is "unchanging." Because it is the very essence of the expanse of phenomena (dharmadhātu), it is "without appearance." "Homage and prostration to the Vajra Body" is spoken of as the very essence of the Vajra Body. The past, future, and present are the three times; that which has the nature of entering into them is—
"Arising as the path of the three times" refers to the Tathāgata. His mind is the Great Vajradhara. Regarding the phrase "become the expanse," all his families arise within the very nature of bodhicitta, because that is the essence of the dharmadhātu, which is without beginning or end. Because it pervades everything like space, it is the "Great Space." That which has become an essence devoid of the three times, like space, is the "path of space"; by this, the essence of the Great Vajradhara is taught. Regarding the "space body," space is the primordial wisdom of equality. "Arisen from space" means born from it; by this, the essence of the wish-fulfilling jewel family is taught. Regarding "showing the path of space speech," all sounds, whether words or non-words, are like echoes; by this, the essence of the passion family is taught. Regarding "the space mind is the supreme dharma," the mind that has become the essence of liberation, naturally luminous like space, is the "space mind." That which practices and abides in that very supreme and sublime dharma is so called; by this, the essence of the samaya family is taught. Regarding "universal conduct," the conduct that brings to perfection all mundane and supramundane accomplishments is "universal conduct."
That is the supreme excellence; the chapter in which it is taught is called "The Chapter on the Supreme of All Conducts." This is the explanation of the fifth chapter.
Because one who wishes to perform meditation or recitation must perform the blessing of the body, speech, and mind and the offering of subsequent pleasing, the chapter on the blessing of the body, speech, and mind is taught, beginning with the words "Then..." and so forth. Regarding the "secrets of the body, speech, and mind of all the Tathāgatas": the essence of the body-vajra is the secret of the body; the essence of the speech-vajra is the secret of the speech; and the essence of the mind-vajra is the secret of the mind. Whatever vast and diverse, immeasurable aspects there are—such as the body color, shape, hand symbols, and mudrās—these should be understood as the secret of the body. Meditating on a vajra upon the moon at the heart is the secret of the mind. Visualizing a white five-pronged vajra on the tongue, reciting the mantra syllables, and having intense conviction in their meaning is the secret of the speech. Since the Blessed One, the Great Vajradhara, has spoken thus, the meditative absorption (samādhi) focused upon that is given that name. To "enter into equipoise" in that which is called "the secrets of the body, speech, and mind of all the Tathāgatas" means to manifest it directly.
"Vajra, the abode of victory" means that realizing the body as being devoid of the very essence of a body is the "abode of victory." The meditative absorption focused upon that is—
"The vajra abode of victory" is what is said. Regarding the phrase "the vajra of non-dual equality," the fact that all phenomena are pure by their very nature is "equality," and that itself is "non-dual." The meditative concentration (samādhi) that focuses upon that is called "the vajra of non-dual equality." As for "the three vajras," this refers to the body and so forth as previously described, and should be understood as "to be accomplished." "Abode" means the basis. "Meditate on the aspect of the abode" refers to the essence of meditating on the body and so forth. "Thoroughly marked by the name of the mantra" refers to the essence of the Vajra Body and so forth. "By this" refers to the three mantras just mentioned. "Should be accomplished" means they should be made stable. Regarding "the lamp vajra," by meditating on a jewel the size of a mustard seed at the tip of the nose, the light of wisdom is generated; this is the "lamp," and because one focuses upon it, it is called "the lamp vajra meditative concentration." Regarding "the vajra of the unerring," "unerring" means infallible; it refers to the generation of the respective liberations of forms, sounds, smells, tastes, and so forth. The meditative concentration that focuses upon that is called "the vajra of the unerring." "One should properly make offerings to the Buddha with the five desired qualities at all times."
This means that by consecrating forms, sounds, smells, tastes, and tactile objects with this mantra, one should meditate on them as the essence of the Vajra Body and so forth, and offer them to the Tathāgatas. Likewise, one should meditate on the five nectars with the mind as the essence of the Vajra Body and so forth, and offer them. This is to be applied as: "One should accomplish [the practice] with a body focused on the mantra." Meditating on the body as being without body is focusing on the mantra; that body is the "body focused on the mantra." Through that, one applies oneself to speech, which is the recitation of the mantra, and accomplishes it by mentally maintaining the visualization and invoking Vairocana. This means the practitioner should complete the desired siddhi. This is to be applied as: "One should accomplish the selflessness that is the focus of the mind." Meditating on the mind as being without mind is the mind and its focus; that itself is selflessness. "One should also meditate on speech and body" means one should accomplish the meditation on speech as being without speech and the meditation on the body as being without body. If one asks what is to be accomplished, it is called the "threefold application," which is the essence of the siddhis of the Vajra Body, Speech, and Mind. If one asks where one abides, it is said: "The abode equal to space." Equality with space is suchness. Since that very suchness is the abode of whichever of the three applications it may be, it is called "the abode equal to space." One should accomplish it in that manner. To analyze the meaning of what was just stated:
"If body, speech, and mind are observed, their intrinsic nature is not observed." This means that when one analytically investigates body, speech, and mind as being of the nature of non-substantiality, that is the "entity"; if they are observed in that way, their intrinsic nature is not observed. The vajra body, speech, and mind are the "mantra body," and their application as the mantra body refers to meditating on them as body and so forth, just as they have been described. By means of such an application, there is no awakening and no meditation. Because they are not observed, there is no awakening, and even through meditation, nothing is observed. Therefore, it is said: "There is no awakening and no meditation."
Having thus analytically investigated the intrinsic nature of body, speech, and mind, it says: "One should meditate on the application of awakening." This refers to meditating on what was explained as "the application in the manner of the eyes" and so forth. One takes up the mere signs of the perfect application, such as the eyes and so on. Having taken them up, if one analytically examines the intrinsic nature of those entities, not even a single atom of phenomena is observed. Therefore, it is called "the application to awakening." "Imagined by mantra" means by way of mantra. Regarding the application to awakening, for those who practice with conceptualization, the activity to be performed at the earlier stage is described as: "Visualize a mustard seed at the tip of the nose," and so forth. The emanation and reabsorption should be understood as previously explained.
"Buddha" here refers to Vairocana. One should generate a sun maṇḍala from the syllable HŪṂ, and upon that, generate the glorious Vajrasattva from that same syllable. In the moon at his heart, one should meditate on a nine-pronged vajra arising from HŪṂ, with the syllable HŪṂ in the center of the vajra. Since it is said, "The Buddha here is the Vajra Holder," the Great Vajradhara is the Buddha in this context.
"Abiding in the center of the expanse of space, one should meditate on the clear maṇḍala" means the maṇḍala of Vairocana. Having performed the union of Vairocana, who resides upon a vajra-lotus and a moon maṇḍala, the mantra practitioner should meditate on the perfect union with Locanā in the center of that maṇḍala, seated upon the moon and lotus.
"One should meditate on the jewel maṇḍala" refers to the maṇḍala of the wish-fulfilling gem. "With diligent application in the initial union" means that the initial union is the stabilization of the mind by meditating on a subtle vajra, a jewel, and so forth, at the tip of the nose for three months. Having thus meditated on the initial union, one should meditate on all the yogas; since this is taught in the Advayasamatāvijaya, that is the initial union. "With diligence" means with unremitting perseverance. "One should fully meditate upon that" refers to the jewel maṇḍala, and upon that is the vajra-lotus seat.
There, too, is a sun maṇḍala. There, one should visualize the body of Ratnasambhava and meditate on the yoga of Ratnasambhava. The maṇḍala of light is the sun maṇḍala; the yogin of Akṣobhya residing therein should emanate and project the four Tathāgatas, Vairocana and the others, and place them in the eastern and other directional sectors. If one asks what should be done while residing there, it is said: "Visualize at the tip of the nose." This refers to the vajra as previously explained. The emanation and reabsorption should be understood as before. By means of the yoga of Amitābha, one should sit in the center of the maṇḍala and meditate on the lotus as described. By the yoga of Vairocana, it is the wheel; by the yoga of Ratnasambhava, the jewel; by the yoga of Amoghasiddhi, the sword; and by the yoga of the Great Vajradhara, one should meditate on the nine-pronged vajra. Therefore, it is said: "In that regard, the specific meditation on the wheel and so forth shall be taught." If one asks what will result from such a practice, it is said: "One will attain the accomplishment of the state of enlightenment." The state of enlightenment is the "abode of enlightenment" because it serves as the foundation. Through meditating on the subtle vajra and so forth, accomplishment is attained; once that is accomplished, one abides in enlightenment, and by abiding there, one will attain enlightenment. Furthermore: "From this day forward, whatever it may be, if one meditates while in meditative equipoise..."
"Examined by the wisdom of meditative absorption, all of these will become stable," so it is said. "If one desires the abodes of the Buddhas and Bodhisattvas, one should emanate them there," means that the yogi should abide in the meditation on the subtle vajra and so forth, and emanate the emanations of the Buddhas. "One should clearly utter the words of the Dharma, which are the signs of body, speech, and mind," means that the mantras that reveal Akṣobhya and the others are the words of the Dharma. That very [state] is "marked by body, speech, and mind." That which is marked by body, speech, and mind by means of the Vajra Body and so forth is the "abode marked by body, speech, and mind," because one has come to thoroughly know the body, speech, and mind exactly as they are. Thus, the mantrin who has attained the meditative absorptions of the subtle vajra and so forth should, having divided the day into four sessions, meditate for six months on the great secret offering of suchness, emanating the emanations of the Buddhas. This is how it should be applied. "Endowed with form, sound, and taste" means endowed with both the mental and the external. "Great wisdom" means seeing suchness. "By the great secret offering of the authentic" means the authentic union with goddesses and so forth, because one has attained non-conceptual meditative absorption in the manner previously described. These were spoken for the sake of those who speak of being terrified by sense objects.
This is because those who have attained the superknowledges (abhijñā) are free from the active manifestation of attachment. Regarding the phrase "well-offered": this refers to offering the five nectars (pañcāmṛta) and the [five] sensory objects, such as form, while meditating on the body, speech, and mind as vajras. One should neither offer what is not blazing nor consume what is not blazing. If one does so, those who have entered into that [practice] will not gain conviction, and because the extraordinary body, speech, and mind will not arise, they will completely abandon the blessings of mantra and the meditations. Since the word "blaze" appears later in this very [text], one should not have any doubt. In that regard, the master should also bestow the blazing upon those who have entered into it. Regarding the phrase "by one who desires the fruit of accomplishment": the fruit of accomplishment is the emanations and the wisdom of miracles (vikurvaṇa-jñāna) of the Vajra Body and so forth; these should be bestowed upon those who desire them. To demonstrate the power of consuming the substances accomplished in that way, it is said: "The stainless bodhicitta will truly become the unsurpassed accomplishment." This should be understood to apply to others as well. Regarding the phrase "it will act from the state": the "state" (pada) is the gateway to liberation of all the deities. Their "activity" (karman) is said to be the accomplishment of the mind of great awakening (mahābodhicitta) and so forth; the meaning is that it also performs all other accomplishments besides that. It transcends body, speech, and mind.
This means the abandonment of the body and mind of a transmigrating being. To be able to generate the vajra body, speech, and mind within the continuums of those to be trained is "blessing" (adhiṣṭhāna); the collection of words that teaches this is called a "chapter" (parivarta). This is the explanation of the sixth chapter, the "Blessing of Body, Speech, and Mind."
If one meditates on the forms, sounds, smells, tastes, and tactile objects of the perfect buddhas and so forth as being the essence of the vajra body, speech, and mind—through the doors of liberation of emptiness, signlessness, and wishlessness, and as being like a dream and so forth—then accomplishment will certainly be attained. Therefore, in order to meditate on the applications such as the "recollection of the Buddha" (buddhānusmṛti), the chapter on the supreme mantra conduct beginning with "Then..." was spoken.
This should be connected with the phrase, "He spoke this suchness of the great samaya." It is the "great samaya" because it is both a samaya and great. Since the dharmadhātu is without beginning or end, it is all-pervading. Its suchness is the very nature of Samantabhadra, possessing the bliss and mental joy of an untainted continuum. As it is said: "The Great Joy, Samantabhadra, is the suchness of the great samaya."
Meditating on the suchness of the great samaya is the supreme mantra conduct. That which is the preeminent, perfect awakening is the "supreme mantra conduct of manifest complete awakening"; to speak of it is to "proclaim" it.
"With all the enjoyments of desire..." [and so forth].
"...one will swiftly attain buddhahood." This is how it should be connected. Since the Blessed One, whose nature is that of the perfectly complete buddha and so forth, is the object of attachment and desire for those to be trained, he is called "desire" (kāma). As it is said: "Desire is the Blessed One, the samaya-being." Furthermore, it is explained that "desire is the samaya," and: "The delightful desire for the Dharma." Because it is both "desire" and "all," it is "all desires." The enjoyment of that desire consists of the aggregates, elements, and sense bases; these are all the enjoyments of desire. The word "come" (āgata) signifies "certainly." As for the activity of "according to desire," it refers to whichever deity a yogi intensely desires through the doors of liberation. "Cultivating" means to meditate upon those very things. This is what is being shown: having generated the application of one's own mantra and one's own deity, one meditates on such passages as: "In brief, the five aggregates are proclaimed as the five buddhas." This is called "all the enjoyments of desire." Therefore, in the passage beginning with "The application of the samaya of approach," these very things are taught as the primary branches of all the enjoyments of desire. For that very reason, it is said: "By means of such an application, one will swiftly attain buddhahood." This is spoken with reference to forms, sounds, smells, tastes, and tactile objects that are conducive to meditative concentration.
"All the enjoyments of desire should be utilized as one wishes," and so forth, is what is taught. One should utilize the objects such as forms by meditating on them as being of a non-conceptual nature and as the form of one's own deity. "Always utilize the five sensory qualities" refers to utilizing and meditating upon them; it means to fully enjoy food and so forth that are conducive to meditative concentration. The manner of teaching as explained in the passage beginning, "Having known the three types of form," is what is meant here by "utilizing." If one asks why they should be utilized, it is said, "by those who desire wisdom." This refers to the wisdom of the Tathāgatas and so forth. If one asks what the sensory qualities are and whose wisdom is desired, it is said, "by the passionate one," which means by the Great Vajradhara. "The Bodhisattvas should be pleased" means by utilizing forms and so forth. "One should be attached to the sun of enlightenment" means that the "sun" refers to the splendor of the fire of the sun of the wisdom of the selflessness of phenomena, which definitively burns away the afflictions. One should bring meditation to manifestation by being attached to and intensely longing for their unsurpassed enlightenment. Regarding the manner in which the five sensory qualities should be utilized, it is said: "Having known the three types of form," and so forth. This means that the forms of flowers and so forth, as well as the forms of the deities, are the doors of liberation: emptiness, signlessness, and...
One should visualize the essence of wishlessness as the nature of body, speech, and mind in the form of Vairocana and offer it to the deities. For that very reason, it is said: "That itself is the Blessed One, the manifold, the basis of the Buddha Vairocana." Just as with the external and the deities, the sound is the essence of Ratnasambhava. Likewise, the external and mental odors are the essence of Amitābha. Similarly, one should visualize tastes as the essence of Amoghasiddhi. Furthermore, tactile objects should be visualized as the essence of the three doors of liberation of Akṣobhya and offered to the deities and so forth. In that way, these five sensory qualities are the very nature of Akṣobhya and the others. Therefore, those in saṃsāra should not grasp them, because for those in saṃsāra, they are the discordant factors. Thus, because these forms and so forth are to be understood as the nature of the five families and not as external objects, it is said: "One should always apply the mind to forms, sounds, tastes, and so forth." By meditating on these as the essence of the five families, one should firmly establish and thoroughly purify the mind upon the visualization of one's own deity. If one asks why the mind is made to focus on the visualization of one's own deity through the superior resolve that the nature of forms and so forth is the deity, it is said: "This is the collection of the secret essence of all the Buddhas."
It is "secret" because it is not taught to any of the Śrāvakas, Pratyekabuddhas, Sautrāntikas, and so forth. It is "the Compendium of the Essence" because it condenses the essence of the nature of the three doors of liberation. For that very reason, it says: "The practitioner should always meditate on forms, sounds, smells, and tastes as the deity itself." This means one should meditate on them as the essence of the five families and accomplish the qualities of all Buddhas without exception. Alternatively, "meditating on that" should be connected with "by means of the three applications," whereby one should complete the meditation on the subtle vajra. "On that" refers to one's own maṇḍala. For that very reason, it is said: "Meditate in the manner of the families." From "Apply the recollection of the Buddha" up to "By applying the recollection of the samaya, if one meditates, enlightenment will be attained," is the teaching; what follows, beginning with "In that regard, how does one meditate on the recollection of the Buddha?" is the explanation. Regarding "To one who has reached sixteen years of age," having stabilized the mind by meditating on the samādhi of the subtle vajra and so forth, and having practiced the ascetic observances for a long time for six months in a secluded place, the yogi who has attained certainty should visualize [the consort] in the form of Locanā and so forth in the center of the maṇḍala, and having blessed her with the blessing of body, speech, and mind, one should make that stable. As it says: "The distinctions are indivisible just as they are." And:
"Otherwise, that deluded self is cooked in the Avīci hell"—this should also be recited as before. Having placed the syllables HŪṂ, OṂ, and PHAṬ upon one's own vajra and its lotus, one should meditate on them being completely pervaded by five-colored light rays at the time of the union of one's own name and its faculty. "One desiring awakening should meditate" means that "desiring awakening" refers to one who strives for awakening.
Now, in order to teach the application of the recollection of the Buddha and so forth, it is said, "In that regard," and so on. A yogin, abiding in his own maṇḍala through the samādhi of Vairocana, should meditate on the union with Locanā and emanate clouds of Buddhas from the pores of his skin, and then also withdraw them. Likewise, one should meditate on the Lotus family together with Pāṇḍaravāsinī. One should meditate on Vajrasattva together with Māmakī. In the outer maṇḍala, one should clearly visualize one's own form as a Buddha and visualize the goddess of the family; by meditating on their perfect union, one emanates clouds of one's own family from the pores of one's skin, and having performed the emanation of clouds of the five families, one should also withdraw them. Likewise, sitting in the center of the wrathful maṇḍala, one should clearly visualize one's own mudrā as a wrathful goddess; in meditating on the union, one emanates clouds of wrathful deities. "My vajra" is the name.
"Padma" is the name of the goddess of knowledge, which will be explained exactly as it is below. Having directly realized the glorious Vajrasattva in union with the four goddesses, one should mentally fill the entirety of space with the drops of one's own seed-syllables arising from that. Then, having generated all the realms of sentient beings as the vajra body, speech, and mind of all the Tathāgatas, one should contemplate them as the essence of the five families. This is the offering of the accomplishment of mantra, and it is called "meditating on the recollection of the samaya."
Visualizing oneself in the essence of Akṣobhya residing in the maṇḍala, and meditating on one's own semen arising from union with Māmakī as being like the maṇḍala of the mantra-practitioner, this is "meditating on the recollection of the maṇḍala."
Just as the aggregates of form, feeling, perception, formations, and consciousness are completely filled with the bodies of the Tathāgatas in the essence of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya, one makes the aspiration and meditates: "May I also become just like that." This is "meditating on the recollection of the body."
Aspiring and meditating: "May I also become just like the Blessed One Vajradharma, whose very nature is the four types of perfect analytical knowledge—of phenomena, meaning, definitive expression, and eloquence," this is "becoming equal to the Holder of the Dharma."
If one meditates and contemplates, "May I become just like the mind of Vajrasattva," and achieves that, one will become equal to the Great Vajradhara. Now, speaking from the perspective of the realization of equality, it is said: "Whatever is the mind of all sentient beings." This refers to the minds of all sentient beings within cyclic existence. "Characterized by body, speech, and mind" means that if one meditates on all those sentient beings as being free from unreal conceptualization. If one asks what the distinction is: "Conduct becomes equal to space." This refers to the wisdom of equal taste and oneness. By contemplating and meditating, "May I also become like that, with conduct equal to space," if the meditation is perfected, one will achieve equality with the Great Vajradhara. "Whatever is the mantra-vajra body" refers to Amitābha. "By meditating on speech as body" means that by meditating on the meaning of the mantra and reciting the words, one recollects the body; thus it is said, "By meditating on speech as body." "Having emitted the fluid" means having emitted it while possessing the samaya of meditating on the union. "According to the ritual" means blazing intensely through the superior resolve of the vajra body, speech, and mind. Regarding "desiring the fruit," desiring the fruit means wishing to bring all beings to the essence of Vajrasattva, and through his emanations, pervading the entire realm of sentient beings throughout space.
One should generate the body, speech, and mind as vajras and contemplate them as the nature of glorious Vajrasattva. Likewise, the arrays of the Tathāgatas, when devoid of the nature of the peaceful aspect, become "slain." Having thus taught the meditation of authentic application for the sake of abandoning passion through passion, the teaching begins from the mind of definitive peace: "In that regard, how should one meditate on the recollection of the samaya of the perfection of insight?" In this context, "insight" (prajñā) is characterized by hearing and reflection that realizes all phenomena to be naturally luminous. The non-conceptual wisdom that is the fruit of meditation is the perfection and transcendence of that insight; therefore, it is the "perfection of insight" (prajñāpāramitā). Because it is not to be transgressed, it is the "samaya." "Naturally luminous" refers to all phenomena, such as the aggregates and so forth. Why is this? Because it is said: "All are unborn and uncontaminated." By that very principle, in the ultimate sense, there is no awakening, nor is there the clear realization that comprehends awakening. "There is no element" means there is no causal factor that produces it. For that very reason, there is also no arising as a functional entity. "All are naturally luminous" is as explained before. "Without signs" means being free from signs.
Furthermore, its specific characteristic is "unchanging," meaning it is free from letters such as A and so forth. "Like space" is the illustration provided. Although it is thus unarisen, it is neither of the nature of duality nor of the nature of non-duality; therefore, it is "neither dual nor non-dual." Moreover, it is "peaceful," meaning it is peaceful because all arising—such as subject and object, attachment, aversion, and so forth—has subsided. To provide an illustration of that very peace, it is said: "Like the utterly stainless sky." Regarding the phrase "the woman's mind is very stable" and so forth, it should be explained as before: it is for the sake of causing intense passion in those who are fixed and do not abandon their objects, but it does not occur during that very state. Therefore, it is explained as being strictly definitive in meaning. The subsequent sections should also be explained in the same way. "Thoroughly meditated upon through the application of the family" means that for the family of aversion, it is Māmakī; for the family of delusion, it is in the form of Locanā and the others. This should be connected to the statement "the body, speech, and mind are also attained," whereas the previous section showed the distinctions of the Vajra Body and so forth. Here, the distinction is that this is the very essence of the Great Vajradhara. "Others who are described as lowly" means that even those of low caste, such as the me-sha-can (butchers), will achieve accomplishment through this application. "By meditating on the three indivisible vajras..."
The phrase "thus" refers to meditating on the body, speech, and mind as non-referential. "That" refers to the Great Vajradhara and so forth. "Mantra conduct" refers to meditating on non-referentiality and so forth, just as it has been explained. Because that is preeminent, it is "supreme"; the collection of words that teaches this is called a "chapter." This concludes the explanation of the seventh chapter, titled "The Supreme Mantra Conduct."
In order to fully complete the accumulations, and to demonstrate that one should accomplish the body, speech, and mind by stabilizing the mind through offerings of the seven precious gems and so forth, as well as mental and suchness offerings, the chapter on the "Samaya of Excrement and Urine" is taught, beginning with the words "Then..."
"The Tathāgata Ratnaśrī" refers to the one who, through meditating on wisdom equal to space, brings all precious offerings to perfection. Therefore, he is designated as the Tathāgata Ratnaketu (Jewel Crest). "Vajrasattva, the Great Vehicle" means that the non-dual wisdom of the Buddhas is Vajrasattva. Because it is the essence of the path and fruit of the Bodhisattvas, it is the "Great Vehicle." Because it is meditated upon as equal to space, it is "equal to space." Because it unifies all realms of sentient beings in equality, it is "purifying." Because it is all-pervasive excellence, it is "Samantabhadra."
Although he acts for the benefit of sentient beings by manifesting as the three great deities and so forth, he is unstained by desire and the other afflictions; therefore, he is Samantabhadra. The phrase "great desire, hatred, and delusion" refers to the nature of method and wisdom. "Thoroughly teaching the Vajrayāna" means that because he acts to thoroughly teach the Vajrayāna, he is so described. "Equal to the expanse of space" is by way of both being peerless and immeasurable. For that very reason, he is supreme. Wisdom free from the conceptualization of subject and object is liberation. The insight that brings about its attainment is the path to liberation; because he teaches these, he is the "thorough teacher." The three types of awakening are the three vehicles. Their arrangement is the path, and to abide in that is to abide in and teach it within the mental continuums of sentient beings. The "supreme fortune of the buddhas" refers to the supreme fortune of the buddhas, established as the most excellent of entities. Because his body, speech, and mind are utterly pure, he is the "pure self." Awakening is the thorough knowledge of one's own mind exactly as it is. The mind whose essence is that is the bodhicitta. He who possesses the five eyes, which are fully developed and vast, is the "one with the expanded eyes." The qualities such as the powers and fearlessnesses are the dharma; because he causes their maṇḍala to flourish within the continuums of those to be trained, that itself is the "wheel." That which is pure through having completely abandoned the latencies of the afflictions of body, speech, and mind is—
It is called the "utterly pure body, speech, and mind." The vehicle that is characterized by and brings about the attainment of the vajra body, speech, and mind is the Vajrayāna. Because it is the supreme of all families and possesses the meaning of being beautiful, it is the "King." Because it pervades everything with a wisdom of a single taste, just like space, it is "All-Space." For that very reason, it is the unchanging supreme, the permanent. Because it is the essence of the Jewel family, it is the "Consecration of All." Because it serves the purpose of all families, it is the "Benefit of All," for it serves the benefit of all through the form of the Sky-Treasury. Because it pleases the Dharma King of the three realms without exception, it is the "Sovereign of All."
This should be connected with the request: "Please explain the supreme offering to the Tathāgatas." It is "supreme" because it is generated through the application of selflessness. For that very reason, it is said: "Abiding in the three indivisible vajras." The three vajras of body, speech, and mind, which have a single characteristic, are the indivisible suchness; because they abide in the mental continuum of yogins in that very manner, they are "abiding." By this, it is taught as the very essence of insight.
Regarding the phrase "the supreme lot of body, speech, and mind": that which possesses the fruit of the supreme lot of the body, speech, and mind of all Tathāgatas is called the "supreme lot of body, speech, and mind." The meaning is that it bestows that which is established as the supreme reality.
For that very reason, it is said, "The Victor will arise." By the phrase "animal birth," this is shown: when the non-conceptual samādhi is attained, one should then meditate on the application in the center of the maṇḍala. It is not otherwise. By that, one should summon a nāga maiden—referred to as "animal birth"—and commence the offering of suchness. If one asks, "In what place should it be commenced?" it is said: "In a clean and secluded location," and so forth. The site of a stūpa is where the Victor himself was born. Those places free from all harm are the peaceful locations; these words are for those who practice ritual purity. For the sake of those who delight in eating what is not to be eaten, it is said, "smeared with excrement, urine, water, and so forth." The word "or" indicates an alternative position. One should then accomplish that maiden with one's own mantra and mudrā, visualizing her from the crown of the head down to the region of the heart as pervaded by the syllable OṂ. From the heart down to the region of the navel, she is pervaded by the syllable HŪṂ. From the region of the navel down to the region of the waist, she is pervaded by the syllable SVĀ. At the secret place, she is pervaded by the syllable ĀḤ. From the lower part of the secret place down to the soles of the feet, she is pervaded by the syllable HĀ. Furthermore, these syllables, OṂ and so forth, should be meditated upon as the essence of the families of delusion and so forth. Therefore:
"The five families should be arranged," so it is said. "Abiding in the center of the expanse of space, one should visualize a stūpa of the four kinds of jewels," is the connection to be made. "The ocean of wisdom" refers to the essence of the body, speech, and mind of all the tathāgatas. "The wise should meditate on themselves abiding in the center of a moon" means that, possessing the yoga of Vairocana, one should meditate on oneself as Vairocana situated in the center of a moon maṇḍala within the stūpa. At the time of the yoga, one should emanate clouds of buddhas from the pores of the skin and then reabsorb them. "If one desires the peaceful Vajradhara" means that "if one desires" refers to when one becomes weary of the meditation. "The peaceful Vajradhara" means that the "peaceful vajra" is the Vajra Body; because it holds the yoga of non-distraction, it is called the "peaceful Vajradhara." The "four kinds of jewels" are the four jewels that are the essence of Vairocana, Ratnasambhava, Amitābha, and Amoghasiddhi; therefore, in their essence, the stūpa is of the nature of those four jewels. "Adorned with garlands of light rays" means it is of the nature of the five jewels. "The ocean of wisdom" is the very essence of the ocean of wisdom, because it is accomplished from all the tathāgatas, as numerous as atoms.
Thus, because such a stūpa is the dwelling place of the Tathāgatas of the three times—past, future, and present—it is explained as being that very locus. As it is said: "From the pores of my own skin, the wise should emanate clouds of offerings." This means that one should emanate clouds of arrays such as flowers, precious garments, parasols, victory banners, and the seven types of precious gems, and thereby make offerings to all the Tathāgatas. To distinguish those very clouds of offerings, it is said: "The wise [should emanate] utpala flowers," and so forth. Regarding the phrase "in five ways," this refers to the five colors—blue, white, yellow, red, and green—according to the divisions of the families, which are to be generated through the power of meditative concentration; this is what should be understood. Likewise, one should emanate five types of lotuses and make offerings to the deities. Regarding the phrase "having known the three types of jāti [flowers]," these are blue, yellow, and red. "Having meditated on a maṇḍala of wheels with an extent of a hundred yojanas" refers to that of Vairocana. "The wise should always perfectly arrange the families" means that it is not only the maṇḍala of Vairocana that is to be visualized; in order to make offerings within the center of the stūpa, other maṇḍalas such as those of Akṣobhya and the rest should also be visualized in its center and offered by those who repeat their respective families.
Having thus performed the offerings, in order to show the sequence for meditating on the subtle vajra and so forth as previously described, it is said: "Likewise, the wise should meditate on the lotus, the vajra, the sword, and the utpala." These should be regarded as mere examples. It is taught that one should visualize the maṇḍala in the center of such a stūpa and perform all meditations, making mental offerings during each session every day.
If one asks what the form, shape, and size of that stūpa are, and what its color is like, it is said: "With an extent of ten million yojanas," which indicates the size. "Square" indicates the shape. "Luminous" indicates the color. "The five qualities of desire" refers to forms, sounds, smells, tastes, and tactile objects, which belong to the families of hatred and so forth. "An ocean of offerings" means one should perform an ocean of offerings. Even if there are no external offerings, one should visualize a stūpa made of the four kinds of jewels during the four sessions, and in its center, visualize the maṇḍala of one's own deity. Then, with the mind, one should fill the entirety of space with forms, sounds, smells, tastes, and so forth, and make offerings to the maṇḍala of one's own family. To demonstrate that very point, it is said: "With jewels, garments, and so forth, those desiring enlightenment should always make offerings."
With the mind itself, one should offer the five types of offerings and the five types of nectars, and with that very mind, offer maidens in order to accomplish the Jewel family. Likewise, all seven types of precious gems should be visualized as the essence of the Akṣobhya family and so forth through the application of the Akṣobhya family and so forth. Sitting in the center of that maṇḍala, one should meditate on the application of Māmakī and so forth, and then make the offering. Therefore, it is said:
"In the center of the Buddha maṇḍala,
With the consort of the Lord in meditative equipoise,
Those with a mind of passion should offer
To the Buddha through the application of touch."
The insight that is like the application for those who are to be tamed by meditating on the perfect union is the "mind of passion." One who possesses that is "one with a mind of passion." Those with a mind of passion should perform this mental offering daily. Having stabilized the mind by meditating on the subtle vajra and so forth, and having correctly practiced the ascetic conduct for a long time, one should make an offering of suchness together with the mind and the divine maidens and so forth.
Regarding the phrase "with a steady mind and beautiful eyes": when one sees the form of one's own deity as if it were directly present, and conceptual thoughts such as "I am seeing it" do not arise; and when, by meditating on those substances as body, speech, and mind, one sees them become the vajra of body, speech, and mind and blaze forth—it is at that point that the mind becomes steady.
This is the explanation of the eighth chapter. Regarding the statement that those who delight in taking life, taking what is not given, sexual misconduct, and speaking falsehoods will achieve accomplishment, this should not be taken literally. When a yogi performs the practice seven times with a visualization but does not achieve accomplishment, it is then taught that the yogi must thoroughly abandon the obscurations of yoga through the meditative absorptions of Akṣobhya and the others. To demonstrate this, the chapter on the samaya of ultimate suchness is spoken, beginning with the words "Then..." and so forth. This should be connected with the request: "Please explain the enjoyment of body, speech, and mind." Body, speech, and mind refer to the vajra body, speech, and mind. "Enjoyment" refers to the application of those body, speech, and mind within a maṇḍala. "The maṇḍala of the three indivisible vajras" means that because it is both a vajra and indivisible in mind, it is the maṇḍala of the three indivisible vajras. "Of the buddhas who possess wisdom" means that the wisdom of the buddhas is "buddha-wisdom"; that which possesses this is "one who possesses buddha-wisdom," which refers to non-dual wisdom. "Secret" means that which has become extremely secret, arising from non-conceptual meditative absorption. "Delightful" means that it is in accordance with the mind and brings joy. "Supreme" means the most excellent. Now, in order to demonstrate those very points:
It is said, "Abiding in the center of the expanse of space," and so forth. One should visualize the maṇḍala of Akṣobhya abiding in the center of the expanse of space, and within the locations of the five Tathāgatas, visualize the body of Akṣobhya. Then, having meditated on those vajras as described in the hands [of the deities], one should cause the Tathāgatas of the past, future, and present to become invisible. The "killing of sentient beings" here refers to this vajra of meditative concentration; it is not otherwise. This is the teaching. Regarding its benefit, it is said: "In the pure buddha-fields of Akṣobhya, the sons of the Victors will be born." This means that those whose body, speech, and mind are not perceived and have become the samādhi of emptiness through this application of the vajra of meditative concentration will be born in the buddha-field of Akṣobhya. Wisdom is the certainty of the equality of the delusion family; by that, liberation is thoroughly accomplished. Meditating that "all phenomena are pure by nature" is called "the essential purity that is without purpose." Such is the bodhisattva conduct that is perfectly demonstrated. "The authentic samaya was proclaimed" refers to the maṇḍala of meditation. If one asks what it is like, it is said: "That which thoroughly accomplishes the awakening of the Buddhas." To demonstrate that very point, it is stated: "Abiding in the center of the expanse of space," and so forth.
The great maṇḍala of the Vajra Body is the vajra maṇḍala. "Having thoroughly meditated on Vairocana" refers to the center. "Meditate on all the Buddhas" refers to Akṣobhya and the others in the four directions. "By the union of all jewels" means meditating on the entire realm of sentient beings as the very nature of the five families. This is stated: "One should thoroughly examine the vajra form." Here, the "vajra form" refers to the body, speech, and mind of the five families. By meditating on the entire realm of sentient beings as the nature of the five families, the substance of the conceptualizations of the three realms of all sentient beings without exception is seized; this is what is meant by "seizing the wealth of others," and it is taught that this does not refer to external objects.
"Having seized all riches, if one meditates on the three vajras," it is said. The conceptualizations of the three realms are the "all riches"; "by the three vajras" means by meditating on the body as being without body and so forth. As for the result of such meditation, it is said: "One will become like a wish-fulfilling jewel, filled with an ocean of riches." Just as a wish-fulfilling jewel completely fulfills all that is thought of, so too will one attain non-conceptual wisdom. In this context, it should be connected with: "Then the King, the Vajra Holder, thoroughly proclaimed the maṇḍala." "The thorough accomplishment of liberation through passion..."
Regarding the phrase "passion" (rāga), it is attachment to the meditation on the authentic union. Since liberation is attained through that, it is "passion as liberation," which is its thorough accomplishment. In that context, the characteristic of authentic union is clarity. Because it is without attachment, it is "pure." Because it is not perceived as something near, it is "non-referential."
"One should meditate on the lotus maṇḍala" refers to a sun maṇḍala like a ruby. "Having thoroughly meditated on Amitāyus, fill it all with the Buddhas" means that in the center of the previously mentioned maṇḍala of meditative concentration, one meditates on oneself as Amitābha, places the Tathāgatas in their respective positions, and contemplates the assembly of all the Tathāgatas.
"Engaging in union with women" refers to Pāṇḍaravāsinī and the others; one should contemplate being in authentic union with them. If one asks how, it is said: "By means of the union of the four samayas, one should meditate on all of them there." This means that in the maṇḍala of Amitābha, which is equal in number to the atoms of all world systems, the union of the four Tathāgatas, such as Vairocana and the rest, is the "union of the four samayas."
"By means of the thorough union of the two organs, one should enjoy them all" means that it is not only a matter of meditating on oneself in the nature of the Amitābha union, but that one should also engage with all mantras through the union of the four samayas. This is the meaning. "Meditating on the indivisible three bodies" is the conclusion.
This indicates that just as the practice of Amitābha is to be meditated upon through the application of the four samayas, so too should it be applied to the practices of Akṣobhya and the others. The accomplishment of the indivisible three vajras is the meditation on the application of non-distraction toward the vajra body, speech, and mind. Regarding the characteristics of meditating on such authentic application, it is taught here that relying on a woman is what bestows buddhahood itself, whereas external [women] do not.
The teaching beginning with, "All phenomena are unborn and naturally luminous," is intended here as the speaking of falsehood, for the purpose of relying upon that. Thus it is said: "Abiding in the center of the expanse of space," and so forth. One should visualize oneself in the form of Amoghasiddhi in the center of the maṇḍala of meditative concentration previously described, and then visualize that maṇḍala as being equal in number to the atoms of all world systems. One should meditate in this way:
"Having visualized everything as form,
One speaks the falsehood of vajra words."
Here, "speaking falsehood" refers to the intention: "All phenomena are naturally luminous, primordially pure like space; there is no enlightenment and no realization," and so forth. This is shown by the statement: "O Son of the Gods, I know all phenomena to be false and I teach them as such; therefore, I am a speaker of falsehood."
Their abodes are taught to be emptiness, signlessness, wishlessness, and natural luminosity—the four doors of liberation; as well as the four wisdoms: mirror-like, equality, discerning, and all-accomplishing; and the families of the Tathāgata, Ratna, Padma, and Karma.
Regarding the phrase "the abode of the three indivisible vajras": because they are both vajras and indivisible, they are the "three indivisible vajras." Because it is the abode of the Victors, it is the "Victor's Abode," for the body, speech, and mind of all the Tathāgatas reside therein.
"One should meditate on the samaya maṇḍala" refers to the maṇḍala of Ratnasambhava. "In its center, the Glory of the Jewels" refers to Ratnasambhava himself.
"Fill these with all forms" means that the yogi meditating on the Ratna family should fill this entire space without exception with the forms of the deities of the Ratna family. To show that by reciting the wrathful mantras, one should contemplate the nature of the Ratna family as being equal to space, and then fill the sky with wrathful forms to perform the direct realization and so forth, it is said:
"Through harsh speech and so forth,
The teachings and wisdom will be attained."
Words such as "Destroy!", "Kill!", "Expel!", and "Hūṃ Phaṭ" are called "harsh speech."
Regarding the phrase "it is marvelous": by speaking in a seemingly crooked manner, the reality of phenomena is revealed. As for the question, "For what purpose were these vajra words spoken?", the term "for what purpose" is used in a reversed sense. The intention is that such speech should not be used to teach the nature of phenomena—the doors of liberation such as emptiness—because it would cause the immature to be terrified. For that very reason, it is said, "transcending the three realms," meaning it has become something that has passed beyond the three realms. The phrase "transcending all world systems" means that transcending even one of the three realms is itself transcending all world systems, because the nature of phenomena of one of the three realms is the nature of phenomena of all world systems. Regarding the phrase "the path of words that are not authentic, the vajra words": "authentic" refers to the truth. That which is not the truth is "not authentic," and the words that teach that are "words that are not authentic." The path of those words is the essence of the four doors of liberation. That itself is the "vajra word" because all Tathāgatas are accomplished through the meditation on the four doors of liberation; since it is the very locus of that accomplishment, it is called a "vajra word." Regarding the instruction, "Son of noble family, do not give rise to such perceptions of inferiority or contempt": because the teaching of non-arising causes all the immature to be terrified, it is "inferior," and thus there is a "perception of inferiority." By that very inferiority, it is "contemptible."
"Do not give rise to such a perception." As for the question, "Why is that?", it means: why should one not disparage the teacher of such an essence? For that very reason, it is said: "Noble son, for example, the conduct of mantra is the supreme conduct," and so forth. Because this teaching of non-arising is the cause for attaining buddhahood, it is the supreme conduct. Therefore, because it teaches that, it is the supreme conduct; thus, the meditation on non-arising here should be viewed as the supreme conduct. If one asks, "How is the essence of non-arising to be realized?", examples are taught beginning with the words, "It is like this." Space is that which pervades everything, yet it does not abide. The aggregates and so forth abide in space, and those very aggregates and so forth are the essence of the desire realm and so forth. Therefore, since it is the basis for both itself and others, even conventionally the desire realm and so forth do not exist [independently]. For that reason, it does not abide in the desire realm. It also does not abide in earth, water, fire, or wind, because they have become its very essence. Thus, space itself is the essence of the basis of all phenomena.
Just as space is the basis for all phenomena, so too is suchness, whose essence is unarisen, the basis for all phenomena that are the essence of the five families. To demonstrate this, it is said: "O son of noble family, all phenomena should be understood in that way." Regarding the phrase "knowing such a significance," it means knowing that the five families arise from meditating on them as being without birth, like the state of space. Regarding "knowing the intention," it means knowing that those who are fortunate in meditating on the unarisen, space-like state, perceive the various families of hatred and so forth; and for those fortunate in the family of hatred and so forth, the application of the unarisen, space-like nature is shown as the essence of Vajrasattva and the others. Therefore, it is taught: "Do not hold the view that these teachings are inferior or contemptible." In this teaching of the Dharma, the Bodhisattvas are sustained by the Tathāgata. If one asks how to dispel doubts: it is said, "O son of noble family, in that way, by expressing words regarding space, those samayas of the Tathāgatas should be understood." The samayas of all the Tathāgatas, who are the essence of the five families, should be viewed as being like space, because all phenomena are ultimately unborn from the very beginning. If so, how is it that the individual appearances of the Vajra Body and so forth arise?
If, in the ultimate sense, all things are of the nature of non-arising, then in order to demonstrate that they are merely delusive, the examples beginning with "Noble son, it is like this" were spoken; thus, arising is established conventionally, but not ultimately. "By going and coming and so forth" means that there is no arising or ceasing, because everything is without intrinsic nature. "Ultimate suchness" means that which is both ultimate and suchness, the dharmadhātu without beginning or end. That itself is the samaya; whatever possesses that name is so called. This is the explanation of the ninth chapter.
Having completed the meditation on the subtle vajra and so forth, the yogi who has practiced the ascetic conduct for six months should, for seven days, invoke with the essence mantra, meditate on the yoga, and draw the maṇḍala, thereby entering into the practice of accomplishment. To demonstrate this, the chapter "Perfectly Invoking the Minds of All Tathāgatas" beginning with "Then" was spoken. "The Great Samaya Vajra" refers to Vajrasattva, the nature of the dharmadhātu without beginning or end. His suchness is Samantabhadra, who possesses a continuous stream of untainted bliss and mental joy. His "manifest complete enlightenment" is the direct realization of that very reality; the secret of his body, speech, and mind is what is so called.
Homage to that Tathāgata of such an essential nature. Regarding the phrase "the essence of all mantras condensed," the essential nature of the reality of the body, speech, and mind is suchness. That very suchness is the condensed essence of all mantras; because all mantras are accomplished through the meditation upon suchness, it is proclaimed as the undistracted body, speech, and mind of that very [reality]. "Great siddhi" refers to the siddhi of the five families. Its method is meditation itself; therefore, because it is a preeminent reality, it is supreme. Regarding the phrase "the lord of the ocean of all afflictions," cyclic existence is the ocean of all afflictions. Because he has become the master therein, he is the lord, having become the instructor for all sentient beings.
The teaching on the condensed essence of the mantras of suchness is as follows: "Body, speech, and mind..." and so forth. If one asks how to meditate, it is said to be "non-conceptual," meaning free from conceptualization. If one asks why it is non-conceptual, it is because it is "non-apprehensible." To demonstrate non-apprehensibility itself, it is said: "Not abiding anywhere, it is equality." Because it is free from the conceptualizations of the aggregates, elements, sense bases, dependent origination, and the apprehended and the apprehender, it does not abide anywhere. A yogi who has thus perfected such meditation and is free from all conceptualization is capable of benefiting sentient beings.
Therefore, in order to demonstrate that one should cultivate insight endowed with skillful means, the passage beginning with "Then" was spoken. This should be connected to the statement: "Then the Blessed One, having spoken thus, taught the compendium of all mantras." Being free from attachment and the like, it is naturally pure. Regarding the phrase "having entered the meditative absorption called the Vajra Way of the Perfections," the sixteen perfections, such as the Vajra Perfection and so forth, are the perfections. The "mantra way" of those is so called because it focuses on the meditative absorptions that generate the essences, mudrās, maṇḍalas, and so on; thus, it is the "Vajra Way of the Perfections." Since this meditative absorption of the Vajra Way of the Perfections serves as the skillful means, the Blessed One, in order to care for all sentient beings who engage in passion, displays the supreme enjoyment of the five sensory qualities together with the knowledge goddesses. This is because he intends for future generations to also apply themselves to this very path of insight and skillful means. The phrase "he does not look upon those who are diligent in mantra practice" means that he is pleased by the uncontaminated bliss and mental joy of non-conceptualization; thus, it is specified that he does not look upon those who are diligent in mantra practice. This is because one is able to benefit beings through the union of insight and skillful means, but not through insight alone.
Therefore, those who wish to act for the benefit of sentient beings should not practice the yoga of insight alone. If that were the case, what dharma should be meditated upon? It is said: "Thinking, 'Alas, these have been perfected as the dharma of the mantra conduct of all the Tathāgatas, and they shall be sustained by the glance of [the Buddhas]'"—the word "alas" (khye ma) is used for emphasis. "These" refers to the five syllables of the application for meditating on the five families explained below, which were held in mind when this was spoken. The dharma of the mantra conduct of the Tathāgatas consists of these five syllables: HŪṂ, OṂ, ĀḤ, SVĀ, and HĀ. By meditating on these, one truly invokes Akṣobhya and the others for seven days. Having attained the signs through the perfect meditation on the subtle vajra and so forth, the Tathāgatas will thereafter sustain the yogi with their glance in order to bestow accomplishments upon that practitioner who has correctly engaged in the ascetic conduct for six months. "Therefore" means for that reason, thinking that this is complete. If one asks, "How will those Tathāgatas look upon one who is diligently engaged in mantra conduct?" it is said: "The secret mantra of the vajra body, speech, and mind of all the Tathāgatas." To demonstrate that very point, it is said: "The essence of all mantras that thoroughly invokes," which is the most profound secret.
That very secret reality is said to be the focus upon the samaya of the body, speech, and mind of all the tathāgatas. By the first [line], the body, speech, and mind of the recitation of the Vajra Family are indicated. By the second, those arising from the Akṣobhya Family are shown. By the third, those arising from the Secret Vajra Family are shown. Regarding the phrase "the definitive expression of the path of words," since the words themselves are the path, it is the "path of words," which is the mantra. Its "definitive expression" is the collection of sounds, such as: "A is the gateway to all phenomena, because it is free from causes," and so forth. Therefore, the statement "the mantras of the condensed five families, together with the definitive expression of the path of words, were spoken" refers to what was proclaimed. To demonstrate the power of this condensed mantra, it says "trembling intensely," and so forth; this is taught in order to generate conviction in yogins that, by this, all the tathāgatas will certainly be invoked. Regarding the term "samaya," it refers to the meditation on the syllable HŪṂ, which accomplishes the body, speech, and mind. Regarding the "arrayed maṇḍala," it refers to the maṇḍala of Śrī Vajrasattva and the others, which is completely surrounded by the maṇḍalas of all families, equal in number to the atoms of all world systems. For that very reason, it says: "In the center of that, the syllable HŪṂ." "In one's own form" means by means of the union of Śrī Vajrasattva and the others. Why is this so?
These are the essence of the five families. Here, too, by means of the application of the universal exhortation through the heart-mantra, one should generate the maṇḍala of one’s own deity and remain in the center of the maṇḍala through the application of one’s own deity. One should then place the forms of one’s own deity in the four directions by means of the mantra of one’s own deity. Therefore, it is said: "By means of one’s own maṇḍala and one’s own mantra," and so forth.
Regarding the other teachings on the perfect exhortation through the most supreme heart-mantra, it says: "In the center of the heart," and so forth. The yogin, having sat in the center of the maṇḍala of his own deity, should visualize the maṇḍala of his own deity within his own heart. Within that, upon the moon at the heart of the deity, there is a five-pronged vajra arising from the syllable HŪṂ. From that very [vajra], a yogin of the hatred family should visualize a vajra hook; a yogin of the delusion family, a wheel hook; and a yogin of the passion family, a lotus hook. Therefore, it is said: "By means of the distinctions of the vajra hook, one should meditate upon the three vajras."
Regarding the phrase "one should strike it in the heart with that," it refers to that hook. A yogin of the wish-fulfilling jewel family should use a jewel hook, and a yogin of the samaya family should use a sword hook to universally exhort the heart-mantra. Then, this is what is being shown:
Having stabilized the mind by meditating on the subtle vajra and so forth, and having correctly practiced the observance of awareness for six months, one should then invoke [the deities] with the essence mantra for seven days. Having meditated on the yoga of invocation and drawn the maṇḍala, if one practices according to the manner of the Explanatory Tantra and so forth, the practitioner will achieve accomplishment. This very point is expressed in the passage beginning: "If one acts for seven days..."
To demonstrate that one must not deviate from the application of invoking with this essence mantra, it says: "The Buddhas and Bodhisattvas, having accomplished the purpose of the mantra conduct..." This means that if a Buddha or a Bodhisattva who has practiced the mantra conduct fails to invoke through the correct application up until the invocation with the essence mantra, and yet does not achieve accomplishment, then they have deviated. [The text continues:] "Those possessing the wisdom of deluded conceptualization..." and "Their life will be exhausted therein." This indicates that even the Buddhas and Bodhisattvas who possess non-conceptual wisdom do not deviate from this application. This is to be taken as a firm resolve for yogis; for it is impossible for Buddhas and Bodhisattvas to deviate or to die.
Regarding the phrase "As long as the mantra person..." this refers to Akṣobhya and the others. "Perfecting the wisdom of the three vajras" means the perfection of the vajra body, speech, and mind, which is to be accomplished in its entirety.
Having meditated on the application of one’s own deity, the meditation on entering the vajra body, speech, and mind is the application of the two organs. Regarding that: "By means of the application of the two organs, one should examine all things." This refers to the aggregates, elements, sense bases, and dependent origination—both external and internal. "Having known form to be threefold," and so forth, is the examination of all those things.
Thus, having first taught the meditation on the maṇḍalas to be visualized in the hearts of Vajrasattva and the others, and the meditation on invoking them with the essence mantras, now, for the sake of those who do not renounce the body and engage in desire, the meditation on the application of visualizing the maṇḍalas of the essence mantras of the knowledge goddesses (vidyā-devīs) for the purpose of abandoning desire through desire is taught:
"While the consort, the Sovereign Lady, has entered,
One should thoroughly meditate on the vajra application."
The "consorts, the Sovereign Ladies" are Locanā and the others. The remainder of the meaning should be understood as: having entered the maṇḍala belonging to their hearts, one should meditate on the vajra application with Locanā and the others.
"One should look with passion at passion" refers to the time of union with the Sovereign Lady of Knowledge.
It is taught that one should not only meditate on the single application, but also visualize forms such as the eyes, which are equal in number to the atoms of all world systems, and thus meditate on the application. To demonstrate this, it is said: "In all world systems, however many women there may be," and so forth. This concludes the explanation of the tenth chapter, titled "Exhorting the Essence."
Regarding the eleventh chapter, beginning with "Then," and so forth, it is taught that all yogins should perform the visualization of their own deity’s form through their own mantra, abiding in the vajra body, speech, and mind of all the Tathāgatas. For this purpose, the chapter on the "Supreme Vajra Knowledge Being of the Samaya and Suchness of the Mantra of All Tathāgatas" is spoken.
The phrase "entered the meditative absorption called the Supreme Vajra Knowledge Being of the Mantra of All Tathāgatas" means that he focused his mind one-pointedly on the vajra body, speech, and mind of all the Tathāgatas. The title "Chapter on the Vajra Knowledge Being of the Mantra of All Tathāgatas" refers to the vajra body and so forth of all the Tathāgatas; the syllables such as HŪṂ are the vajra mantras of knowledge, and the "beings" of those mantras are the vajra mind and so forth.
Regarding the phrase "the supreme mantra of the three vajra syllables," the syllables Hūṃ and so forth are called the "three vajra syllables." Because they are supreme, they are referred to as "the supreme mantra of the three vajra syllables."
"Visualizing the Great Seal" means visualizing the Great Seal of the Vajra Body and so forth by means of the syllable Oṃ and the others. "In order to attain all enlightenment" means that one should cultivate devotion toward the Vajra Body, Speech, and Mind, and then meditate upon the syllables Oṃ and so forth.
"By means of the vajra syllables" means that having cultivated devotion toward these very syllables, the meditation on the moon, the vajra, and so forth is the "wisdom vajra." Through that wisdom vajra, one should attain enlightenment. For that very reason, it is said, "Oṃ..." and so forth. One should visualize the syllable Oṃ at one's own heart and meditate on all phenomena as being equal to space.
Then, by that very mind of one's own, one visualizes the form of a moon maṇḍala, and upon that, another moon maṇḍala. Then, from that very [moon], one visualizes a wheel arising from a vajra and cultivates the divine pride of that [wheel]. Through the light rays of the wheel, one emanates Tathāgatas from the gates equal in number to the atoms of all world systems, and these should then re-enter the wheel. That wheel is Vajrasattva; since he is also the Vajra Body, one should meditate on the Vajra Body as Vairocana.
"Āḥ is the selflessness of awakening" means that meditating on speech as being without speech is the selflessness of awakening. "It is that which attains the vajra speech" means it is that which attains the very nature of Amitābha. "Hūṃ is the body, speech, and mind" means it is the nature of the Hatred family; just as with the meditation on Vairocana, it should be applied and meditated upon in all cases.
Having meditated on such a yoga, in order to meditate on the engagement with the aggregates and so forth, one should generate oneself as the perfect union like the vajra of space. In the center of that maṇḍala of the general samādhi, one should abide in the samādhi of Vairocana and the others, and meditate on the syllable Bhrūṃ situated at the hub of the wheel within one's own heart. One should meditate like the thundering of a dragon from a vajra cloud; therefore, it is said:
"In the center of the vajra of space,
One should imagine the maṇḍala born of all vajras."
Regarding this, the "maṇḍala" is the general one, and Vairocana and the others are the "all vajras." Because they are born from those, it is "born of all vajras," which refers to the syllable Bhrūṃ. This teaches that all deities are the syllable Hūṃ itself.
"In the center of the vajra maṇḍala,
One should thoroughly meditate on Oṃ."
This teaches that the maṇḍala of the Hatred family is the "vajra maṇḍala," and that one should also meditate on the syllable Oṃ through the application of Akṣobhya.
The maṇḍala of clarity is the maṇḍala of Vairocana. One should meditate on the syllable ĀḤ abiding upon a moon maṇḍala in the heart of Vairocana. This indicates that one should not only meditate on the syllable ĀḤ in the yoga of Amitābha alone, but also in the yoga of Vairocana. The maṇḍala of phenomena is the maṇḍala of Amitābha. One should meditate on the syllable HŪṂ abiding upon a lotus in the heart of Amitābha. Here too, this indicates that one should not only meditate on the syllable HŪṂ in the application of the Great Vajradhara alone, but also in the application of Amitābha.
Regarding the phrase, "Having meditated on the abode with the syllable BHRŪṂ," one should visualize the maṇḍala arising from the syllable BHRŪṂ at the aforementioned location. There, in the center of the maṇḍala, one should perform the application of one's own deity; having sat down, one should meditate on the syllable OṂ and so forth.
Regarding the phrase, "The essence of the Buddhas of the three times," the meaning is that the essence of the Buddhas of the three times—those of the past, the future, and the present—is this: OṂ ĀḤ HŪṂ.
As for its function, it is said: "It pleases the body, speech, and mind." One should imagine that by means of the syllable OṂ, the assembly of Vajra Body is introduced and enters within one's own body. Likewise, by means of the syllable ĀḤ, one should imagine that the assembly of Vajra Speech is introduced and enters within one's own tongue.
One should visualize the assembly of the vajra mind being inserted by the syllable HŪṂ and contained within one’s own mind; in that way, the body, speech, and mind are pleased. For that very reason, it is said: "OṂ is the supreme body of the Buddha," and so forth. "The emanation of the wisdom vajra" refers to the Great Vajradhara. "The cause and result of the Buddha arise" means that it becomes the cause for attaining buddhahood itself, and buddhahood itself is its result. "These are the Buddha-beings" means that these very syllables, OṂ and the rest, are the essence of the vajra body, speech, and mind.
"By meditating on the three indivisible vajras, one will be perfected through the power of the samaya" means that having performed the generation, emanation, withdrawal, abiding, and stabilization, the meditation on the body and so forth is called "meditating on the three indivisible vajras." "The samaya of the body, speech, and mind of all the Tathāgatas" means that the very body, speech, and mind of all the Tathāgatas are the samaya. The wisdom of their suchness is the certainty of the utterly joyful Samantabhadra, and that itself is the vajra. The blessing by that is the accomplishment of the power of body, speech, and mind. Because that itself has become the sign, it is "Glorious" (Śrī).
The meditative stabilization that possesses such a name is called the meditative stabilization known as the "Glorious Blessing of the Vajra Wisdom of Suchness, the Samaya of the Body, Speech, and Mind of All Tathāgatas." Regarding the phrase, "If one undertakes this application in a secluded and most delightful place," it means that once the signs are obtained by meditating on the subtle vajra and so forth through the "Vajra of Space" and other methods explained below, accomplishment will certainly be achieved within half a month. "The luminous maṇḍala" refers to the maṇḍala of Vairocana. "Abiding for three vajra aeons" means that one's life will endure for three incalculable aeons. If one asks by what means, it is said: "If one relies upon that which possesses the five wisdoms." Relying upon the meditation of the application possessing the five wisdoms is what is meant by "reliance." The "Vajra Body" is the Blessed One Vairocana. His "secret" is the Great Vajradhara. The meditative stabilization in which the Vajra Body pervades space is called the meditative stabilization known as the "Array of Light Rays of the Vajra Body." "Āḥ is placed on the path of speech" means that one should visualize the maṇḍala of Amitābha exactly as it is, and then, abiding in the center of that maṇḍala with the pride of Amitābha, one should place the syllable Āḥ on one's tongue and meditate. "The syllable Hūṃ abides in the mind," [is the next phrase].
Regarding the phrase "thus it is said": in the center of the maṇḍala of Akṣobhya, or within the maṇḍala of the Great Vajradhara through the yoga of the Great Vajradhara, one should place the syllable HŪṂ upon the vajra located at one's own heart and meditate. Regarding the phrase "the abode of all vajras and the Victors": one should visualize the entire expanse of space filled with maṇḍalas of the Hatred family, equal in number to the atoms of all world systems. Regarding the phrase "the Teacher, like the Vajra Mind": this means becoming identical to the Great Vajradhara. The samaya of the body, speech, and mind of all the Tathāgatas is the Great Vajradhara; focusing upon him is "indestructible like a vajra," and the meditative absorption (samādhi) that possesses such a name is called by that term. Regarding the phrase "in the center of the wisdom maṇḍala, one should visualize the great vajra": this means one should visualize oneself as Vajrasattva within the maṇḍala of the glorious Vajrasattva. Regarding the phrase "if one visualizes the syllable KhaṂ upon all the bodies": this means that having placed the syllable KhaṂ upon those limbs—the area from the crown of the head to the two breasts, the waist region, the secret place, and the two feet—one should meditate on space within the KhaṂ. The samaya of the Space Vajra is the glorious Vajrasattva. Regarding the phrase "having clearly visualized the person born of one's own mantra": this means one should meditate on the yoga of the body of Mañjughoṣa from the syllable MAṂ. Regarding the phrase "in the center of the vajra maṇḍala":
Regarding the phrase "thus it is said": one should visualize a four-cornered vajra maṇḍala of golden hue. Then, from a white syllable HŪṂ radiating intense rays of light upon a moon at the heart, one should visualize the body of Mañjuśrī seated within a maṇḍala of moonlight. Having visualized the syllable THLĪṂ together with blazing light in the sky, one should meditate that through the appearance of its light rays, all the atoms of the world systems as numerous as the atoms of the universe are transformed into the form of Vairocana. Having withdrawn them back, one should meditate on oneself as Vairocana. By accomplishing this meditation, one will come to possess the five superknowledges (abhijñā) just like Vairocana.
"The Buddha maṇḍala" refers to the maṇḍala of Akṣobhya. Regarding the phrase "having thoroughly meditated on Vajrasattva": at one's own heart is a moon maṇḍala, and upon it is the syllable OṂ. Then, all phenomena are selfless. Then, like a sun maṇḍala, upon that sun maṇḍala is a vajra arisen from the syllable OṂ. All the Tathāgatas enter into that, and from that, one becomes Vajrasattva, who is himself Akṣobhya. Thus, this syllable OṂ also demonstrates the accomplishment of all the Tathāgatas.
"Abiding in the center of the expanse of space, one should visualize the sublime Buddha maṇḍala" refers to the maṇḍala of Ratnasambhava. "Having thoroughly meditated on the space-vajra..." [continues].
Regarding the phrase "thus it is said," one should meditate on the emergence of Ratnasambhava from Vajrasattva in the manner previously described. In the maṇḍala of Amitābha, Amitābha emerges from Lokeśvara as before. In the maṇḍala of Amoghasiddhi, Vajrasattva emerges from the vajra-utpala as before, and one should meditate on Amoghasiddhi emerging from Vajrasattva.
"In the center of the expanse of space, one should contemplate the sublime maṇḍala of the Buddha" refers to the maṇḍala of Vairocana. Likewise, one should clearly meditate on Vairocana arising from Vajrasattva. Then, one should meditate on the syllable OṂ at the vajra in his heart, which reveals the body, speech, and mind arising from the three kāyas.
In the maṇḍalas of Akṣobhya and the others, through the application of Akṣobhya and the rest, and by means of the application for accomplishing the superknowledges (abhijñā) in the eyes, ears, body, and heart, if one visualizes the forms of Akṣobhya and the others from the syllable OṂ, one will come to possess the five superknowledges.
Through the application of the glorious Vajrasattva, if one meditates on the five-pronged vajra from the syllable HŪṂ in the eyes, ears, body, and heart by means of the application for the five superknowledges, one will come to possess the vajra superknowledges.
Through the application of Vairocana and the Uṣṇīṣa, one should meditate on the syllable Oṃ or the syllable Bhrūṃ at the eyes, ears, body, and heart, with a mass of swirling vajra light rays, by means of the application of the five superknowledges. A yogin of Vairocana or a yogin of the Great Uṣṇīṣa should visualize themselves as a wheel endowed with five-colored light rays through the syllable Oṃ or the syllable Bhrūṃ; if they then meditate on all the Tathāgatas residing therein, once accomplished, they will become equal to a perfect Buddha.
In the maṇḍala of Vairocana, sitting in the center through the application of Vairocana, one should place the syllable Oṃ upon the moon at one’s own heart and make the Oṃ and the mind become one. When the yoga of meditation is perfected, one will become like Vairocana, fulfilling the intentions of all sentient beings like a wish-fulfilling jewel.
"Abiding in the center of the Buddha maṇḍala, one should thoroughly meditate on Vajra Akṣobhya" means that in the center of the Akṣobhya maṇḍala, one should sit through the application of Akṣobhya, place the syllable Hūṃ upon the moon at one’s own heart, and meditate by making that and the mind become one. Likewise, in the maṇḍala of Amitābha, one should sit through the application of Amitābha, arrange the syllable Āḥ upon the moon at one’s own heart, and contemplate becoming one with the syllable Āḥ.
Having meditated in that way, if one performs the recitation of the vajra of cessation, accomplishment will be attained through one hundred thousand syllables. "One should meditate on the maṇḍala of clarity" refers to the maṇḍala of Vairocana. "The syllable OṂ in body, speech, and mind" refers to the vajra at the heart, the tongue, and the entire body. Likewise, through the application of Amitābha, one should sit in the center of the maṇḍala of Amitābha just as it is; if one meditates on the body and so forth as empty by means of the syllable ĀḤ, accomplishment will be attained. The vajra maṇḍala is the maṇḍala of Akṣobhya and the Great Vajradhara; through their application, one should sit in the center of the maṇḍala, and if one meditates after placing the syllable HŪṂ upon one's own body, speech, and mind, the yogi will remain for an eon—so the Blessed One, the Great Vajradhara, has said. This is the explanation of the eleventh chapter.
In order to achieve the results as they have been described, one should perform the deity yoga and make a request for the blessing of the body, speech, and mind. Therefore, the twelfth chapter, which teaches the supreme accomplishment of the samaya of the vajra yoga of all the Tathāgatas, is spoken, beginning with the words "Then..." and so forth. He is the "Teacher" because he teaches the realm of sentient beings for the sake of attaining the higher realms and liberation. He is the "Producer" because he bestows and brings forth buddhahood and so forth. The "supreme wisdom" is the wisdom of the Tathāgatas; because he accomplishes and perfects that, it is the "accomplishment of supreme wisdom."
The vajras of body, speech, and mind are the three samaya vajras. Their suchness is the vajra speech; "proclaimed" means spoken. "Equal to space and arising from samaya, meditate thoroughly on these musical instruments"—this is how it is to be applied. Because they arise, they are "arising beings," which refers to sentient beings. Since the essence of those sentient beings is equal to and the same as space, they are "equal to space," free from all conceptualization and discursive thought, and ultimately unborn. For that very reason, it is said: "Because all phenomena are pure by nature." By that very state of being unborn, all phenomena are pure by their very essence. "Meditate thoroughly on these musical instruments" means that one should meditate on the essence of meditating on Mañjuśrīvajra and so forth. According to the method previously explained, one should meditate on oneself as the noble Mañjuśrī from the syllable maṃ described below. Having placed the syllable maṃ on one's body, speech, and mind, if one sits in the center of one's own maṇḍala and meditates thoroughly on Mañjughoṣa, one will achieve Mañjughoṣa. By meditating on the subtle vajra, the mind is made stable. By meditating on the body, speech, and mind of the noble Mañjuśrī as the five nectars marked by the syllable maṃ, they become intensely blazing. From that, one should make a pill, wrap it in the three metals, and place it in the mouth; then one will achieve the nature of the essence of the noble Mañjuśrī’s body, speech, and mind.
In the application of Vairocana or the Great Uṣṇīṣa, one should meditate on oneself in the center of one’s own maṇḍala as a wheel of intensely blazing and radiating light, arising from the syllable Oṃ or the syllable Bhrūṃ. If one meditates on this as the abode of all buddhas, one will achieve accomplishment and become equal to all buddhas.
In the application of Akṣobhya or the Great Vajradhara, one should visualize and meditate on oneself in the center of one’s own maṇḍala as the Great Vajradhara, the essence of all vajra families, arising from the syllable Hūṃ. Through this meditation, the accomplished yogi will become equal to the Mind Vajra.
In the application of Amitābha or Vajradharma, one should sit in the center of one’s own maṇḍala and meditate on oneself as an eight-petaled lotus formed from the subtle particles of all the lotus families, arising from the syllable Āḥ. If accomplished, one will become a holder of the Dharma.
Regarding the passage beginning, "With a color like the hue of five-colored light rays, meditate on a sword with your own mantra," in the application of Amoghasiddhi, one should sit in the center of the Amoghasiddhi maṇḍala and visualize a sword in the right hand arising from one’s own mantra.
In the maṇḍala of Vairocana, a yogi who has obtained the signs through the application of Vairocana should fashion a pill the size of a chickpea from the form of one’s own deity, encased in the three metals.
Visualize the essence of Oṃ and, having placed it in the mouth while it blazes intensely, meditate on the body of one’s own deity entering into the pill; then, accomplishment will be attained. Likewise, for the families of desire and hatred, one should also accomplish the pill from the syllables Āḥ and Hūṃ through the application of one’s own deity.
Regarding the passage beginning with "Abiding in the center of the clear expanse of space," one should visualize the maṇḍala of Vairocana as white in the sky. Then, through the application of Vairocana, one should sit in the center of the maṇḍala and, from the syllable Oṃ, generate a wheel in the right hand and meditate.
Regarding the passage beginning with "Abiding in the center of the vajra expanse of space," one should visualize the expanse of space as having the nature of a vajra. Above that, sitting in the center of the maṇḍala of Akṣobhya exactly as described, one should generate a vajra in the right hand from the syllable Hūṃ; if one meditates, one will become a Vajra Vidyādhara.
Regarding the passage beginning with "Abiding in the center of the jewel expanse of space," one should visualize the expanse of space as having the nature of a jewel. Above that, having generated the maṇḍala of the Jewel family and meditated as it was taught, one will become a Jewel Vidyādhara.
Likewise, if one visualizes the expanse of space as having the nature of a lotus and meditates on a lotus maṇḍala above it, one will achieve the state of a Lotus Vidyādhara.
Having meditated on the expanse of space as having the nature of a sword, and having meditated upon the maṇḍala of Amoghasiddhi upon it exactly as it is, one will achieve the state of a sword-vidyādhara. Likewise, the accomplishment of the trident, the hook, and so forth should be performed according to the application of the wheel and the other [implements].
In the maṇḍala of glorious Vajrasattva, one should visualize oneself in the center as the person of the family, the body, speech, and mind of Vajrasattva, the vajras. From the syllables OṂ ĀḤ HŪṂ, one should visualize in the right hand a vajra hook accomplished from the subtle particles of the vajras of body, speech, and mind. Having obtained the signs, one should summon Vajrasattva, who is stationed upon a wind maṇḍala, with that hook and join him to what one has meditated upon. In that way, other embodied beings will also be summoned. Therefore, it is said:
"Those arising from the samaya in the ten directions,
One should summon with the vajra and enjoy."
The meaning is that even yakṣiṇīs and the like will be summoned here by the syllable HŪṂ. Likewise, staying in the maṇḍala of Vairocana, through the application of Vairocana, one should visualize in the right hand a wheel hook accomplished from the subtle particles of all the tathāgatas from the syllable OṂ, and summon Vairocana and the others.
Similarly, a practitioner of Amitābha should sit in the center of the Amitābha maṇḍala exactly as prescribed. Visualizing the syllable ĀḤ as a lotus-hook in the form of the Lotus family, one should summon Amitābha and the others. Likewise, by means of the application of one’s own mantras, the summoning of all [deities] using the jewel, sword, hook, and so forth, will be accomplished.
Regarding the phrase, "Having visualized the Buddha’s body endowed with all supreme aspects," this means one should visualize oneself as the body of a Tathāgata, such as Vairocana, who is beautified by the thirty-two marks of a great being and the eighty minor marks, and then accomplish the hook and so forth. Regarding the phrase, "The vajra body endowed with all supreme aspects," this means that by meditating on Vairocana, one becomes like Vairocana. The distinction here is that, as in the previous case, one accomplishes the outer siddhis such as the hook through the application of Vairocana and the others.
Regarding the phrase, "If one meditates on the tongue through the vajra application," this means that by meditating on the Lotus family, one becomes equal to Vajra Speech. Regarding the phrase, "The supreme offering of the samaya of the three secrets, one thoroughly accomplishes the secret of offering," this means that the Great Seal of the Blessed One, the Great Vajradhara, and Akṣobhya is the supreme samaya of the three secrets. Since it is the very essence of accomplishment, it is the offering.
Having made offerings, one should accomplish the forms and so forth; one should understand that in the same way, one should accomplish them by making offerings in all instances. Having first taught the practice for those who possess the Dharma, the text now speaks of "great meat" and so forth in order to show the practice for those who consume what is not food. "One should accomplish the supreme three vajras" refers to the family of hatred; in all cases, having become intensely radiant, one should consume what is not food. "Even if all meats are absent, one should conceptualize them all through mental visualization" teaches the purification for those who are attached to such things; by this statement, it dispels the regret of even those possessing the Dharma by showing that accomplishment will occur even without meat and the like. "Endowed with all the supreme aspects, the body, speech, and mind are the vajra-holder"—this is to be connected with "one should meditate," meaning one should visualize oneself in the form of Akṣobhya and the others. "The wisdom samaya at the heart" refers to Vairocana. "Holding the supreme vajra on the crown" refers to Akṣobhya. If one asks what results from meditating on this application, it is said: "All buddhas will be pleased." Through the application of the Great Vajradhara or the application of Akṣobhya, one should visualize the syllable HŪṂ on one's tongue; having visualized space filled with the five nectars, if one draws them in with the syllable HŪṂ and the light rays of the vajra and consumes them, one becomes Vajrasattva.
Similarly, practitioners of the yoga of Amitābha and Vairocana should also summon [the substances] with the syllables ĀḤ and OṂ and consume them. Although it is said: "By the application of the five nectars, if one eats, the siddhi of speech will be attained," the result is nonetheless stated as: "The supreme accomplishment of the three vajra samayas, one becomes a possessor of the three vajra bodies." The phrase "the samaya of the wheel" refers to the accomplishment of Vairocana. The phrase "as many as the sands of the Ganges" and so forth refers to the results of the wish-fulfilling jewel family and so on. "All are accomplished as the supreme samaya" indicates that one will possess the miraculous powers for accomplishing the bodies of all the deities. The phrase "the buddhas as many as the sands of the Ganges" and so forth indicates that by the power of meditating on the deity yoga, one will possess such a divine eye. It is taught that one will likewise possess the divine ear, the knowledge of recollecting former abodes, and the knowledge of others' minds. Through the power of such meditation, one will possess the five superknowledges. At that time, if one draws a maṇḍala and performs the practice, the siddhis of the Vajra Body and so forth will be accomplished. To demonstrate this, it is said: "The buddhas accomplish the five superknowledges; one becomes equal to the buddha body." The five superknowledges as they have been described are the five superknowledges of a buddha.
The accomplishment of that purpose is the perfection of the Buddha’s vajra body and so forth. The particle ni is used for emphasis, meaning: "This purpose will be accomplished through the superknowledges of a Buddha, and not otherwise." As it is said: "When one has become the five superknowledges oneself, the accomplishments will be achieved." Therefore, having performed the deity yoga and meditated, accomplishment occurs through the yoga endowed with superknowledges and so forth, and not otherwise.
Regarding the phrase "the samaya of approach" and so forth, this explains the method of accomplishment: "Having understood the application of the samaya of approach, one should accomplish the activities." This should be applied as follows: place one's own mantra at one's heart, recite it mentally, and meditate on all phenomena as being equal to space. Then, from that very [mantra], there appears a maṇḍala like a moon or a sun; upon that, there is again a moon maṇḍala and a sun maṇḍala. Upon that, the arising of the vajra is one's own mudrā. Having placed one's own mantra in the center of the mudrā and meditated on generating the pride of being that mudrā, emanate deities of one's own family from the gateways of the mudrā's light rays, equal in number to the atoms of all world systems. Having performed the benefit of all sentient beings, they enter the form of that mudrā, and thus the form of the mudrā is Vajrasattva.
Visualizing that very [reality] in the form of one’s own deity is the application of the samaya of approach (sevā). As it is said: "The nectar of the wisdom of approach should be examined in all respects." Thus, having engaged in the yoga of the body, speech, and mind of the desired deity through the aforementioned samaya of approach, the yogi should exhort the Vajra Body and perform the consecration; then, one should meditate on the insertion of the vajra sense bases (āyatana). Therefore, it is said: "The emergence of the near-attainment (upāsādhana)," and likewise: "For the supreme accomplishment of near-attainment, analyze the vajra sense bases." Thus, near-attainment is characterized by the consecration of the Vajra Body and the insertion of the sense bases; the emergence of these is the "emergence of near-attainment."
Regarding the phrase "those [are] the samaya of the meaning of accomplishment (sādhana)," since this very [mantra] is what is to be accomplished, it is the "accomplishment," which is the mantra. Its meaning is the "meaning of accomplishment." Since that itself is the samaya, it is the "samaya of the meaning of accomplishment." The word "and" (ca) is inclusive, meaning that the Lord of Mantra should thoroughly exhort and consecrate one’s own tongue; this is the meditation on the Lord of Mantra. As it is said: "At the time of accomplishment, it is taught that one should exhort."
Regarding "the great accomplishment (mahāsādhana) is the self and the four": since it is both an accomplishment and great, it is the "great accomplishment." It is the self and the four [factors]. This is the great accomplishment.
Having perfectly invoked compassion, one blesses oneself and meditates on the Lord upon the crown ornament. Regarding the phrase, "Having understood the distinctions of the vajras," this means one should understand the distinctions of the five families, such as the Body Vajra and so forth. Regarding the phrase, "Then, one should accomplish the activities," this means that whatever activities are taught in this tantra should be accomplished.
The application of the samaya of approach is taught: "By thoroughly applying the samādhi of approach, one should meditate on supreme enlightenment." This means that one should meditate on the five aspects of manifest enlightenment, which are the essence of the aforementioned method and insight.
In order to distinguish the stage of near-attainment, it is said: "For the supreme accomplishment of near-attainment, one should analyze the vajra sense bases." Having thus meditated on the samaya of approach, one should cause the Body, Speech, and Mind Vajras to enter by means of the syllables Oṃ and so forth. Then, from the seed syllables Lāṃ, Māṃ, Pāṃ, Tāṃ, and Hūṃ, one should visualize the elements of earth, water, fire, wind, and space as Locanā, Māmakī, Pāṇḍaravāsinī, Tārā, and Vajrasattva entering one's own body, or one should do so by means of the mantras of Locanā and the others.
Furthermore, Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya should be made to enter the aggregates as the essences of form, feeling, perception, formations, and consciousness. Into the sense base of the eye, from the syllable Kṣiṃ, Kṣitigarbha [is placed].
From the syllable jiṃ in the ear sense-base (śrotra-āyatana), Vajradhara is generated. From the syllable khaṃ in the nose sense-base, Ākāśagarbha is generated. From the syllable paṃ in the tongue sense-base, Lokeśvara is generated. In the body sense-base and the mind sense-base, Kāyavajra and Cittavajra are inserted and blessed by their respective seed syllables. The sense-bases of form, sound, smell, taste, touch, and phenomena (dharma-āyatana) are inserted and blessed by the seed syllables jaḥ, hūṃ, baṃ, hoḥ, khaṃ, and raṃ. Then, having made the request for blessing, one blesses them with the three mantras. Following that, one should meditate on the three samādhis and visualize the syllables oṃ and so forth; this is called the "analysis of the vajra sense-bases."
Regarding the samaya for the purpose of accomplishment, it is said: "By meditating on the Lord of Mantras, one is said to be exhorted at the time of accomplishment." Here, the Vajra Speech is the Lord of Mantras. He should be correctly exhorted and meditated upon according to the method explained in the Explanatory Tantra (uttaratantra); this is the samaya for the purpose of accomplishment. At the time of great accomplishment (mahāsādhana), one correctly exhorts the Vajra Mind, blesses one's own mind, and having ascertained the form of one's own deity, one meditates on it adorned with the Lord of its own family; this is the great accomplishment.
If one asks how to perform the approach (sevā): it is said, "The nectar of wisdom of the approach should be examined in all respects." Thus it is taught.
The five aspects of the wisdom of meditation are the very essence of insight and method; therefore, they are the nectar of wisdom, and not anything else. Alternatively: "One should perform the approach by relying on the conduct of the four vajras." This means that, abiding in the center of one's own maṇḍala through the yoga of one's own deity, one should visualize the forms of one's own deities in the four directions and perform the approach. If one asks what the result of this is, it is said: "By meditating on the equality of the three bodies, one will attain the siddhis." Regarding the certainty of the session intervals and the certainty of the four vajras, it is said: "By applying them well during the four times, the wise one [should focus] on the five places." "The syllable OṂ of the wisdom vajra is explained as the vow when meditated upon." This means that the yogi of the five Tathāgatas should visualize the bodies of the Tathāgatas in the five places from the syllable OṂ. "Explained as the vow" means that the doors of the vajra body, speech, and mind are the vow; the meaning is that one will abide in and enter that. Having thus taught the samaya and vow of the approach, the vow of the near-attainment is taught: "Holding the Buddha-body, endowed with glory," and so forth. "Holding the Buddha-body" refers to the vajra body. "Holding the three indivisible vajras" means that by means of the indivisibility of the vajra body, speech, and mind, the aggregates and so forth are rendered indivisible.
"May those practitioners also be blessed so that the three vajras are indivisible"—this is the supplication made in connection with the Vajra Body. The supplications for the blessing of the Vajra Speech and the Vajra Mind should be performed in the same manner. Having thus made the request for blessings, in order to generate confidence that the Vajra Body and so forth will certainly grant the blessings, it is said: "The Buddha Vajrasattva," and so forth. "By delusion" has already been explained. "The samaya of vajra union" refers to the union of the body, speech, and mind of all the Tathāgatas as vajras; that is the "vajra union," and that itself is the "samaya." That is the "supreme accomplishment," meaning the most excellent. Its "teaching" is the explanation according to the text as it was spoken, and that is the chapter. This concludes the explanation of the twelfth chapter, which teaches the supreme accomplishment of the samaya of vajra union of all the Tathāgatas.
In order to show that one should perform recitation or meditation after having ascertained the nature of the Vajra Body, Speech, and Mind, the chapter on the awakening through meditating on the reality of the "Array of Vajra Samaya" is spoken, beginning with "Then," and so forth. "Holding the supreme wisdom-vajra" means that wisdom itself is the vajra, and thus it is the "wisdom-vajra"; it is the non-dual wisdom of a single taste. Because that is the most excellent, it is "supreme."
In that regard, because one applies oneself without distraction, it is called "holding." Regarding the phrase "worship the Knower of Suchness, the Samaya": the vajra body, speech, and mind are the samaya. To that Vajra-Holder who knows suchness, one perfectly worships with forms and so forth, and then this vajra-dhātu was spoken.
Regarding the phrase "O, how excellent is the way of the Buddha!": "O" (emaho) expresses wonder. The way of the Buddha is the recitation performed by meditating on the body and so forth as unarisen; the way of enlightenment is also that very same thing. The qualities such as the powers and fearlessnesses are the peaceful way. Because the mantras will certainly be accomplished through this very meditation on the unarisen, it is said, "the way of mantra is shown."
If one asks, "What is it that is wonderful here?" it is said, "the phenomena that are unarisen," and so forth. The phenomena of the aggregates and so forth are unarisen; they are of the nature of non-substantiality. That the arising of such wisdom, which is their very nature, is explained here is what is wonderful. Reciting the mantra with intense devotion to the nature of the body, speech, and mind is the "vajra recitation." That itself is great wisdom. The three bodies are the vajra body, speech, and mind, and they are indivisible. The maṇḍala is the essence. The attainment of the characteristics of the indivisible three bodies and the phrase "the wisdom of the Buddha," and so forth, describe the fruit of the recitation.
The application of the radiation of body, speech, and mind is the application of vajra recitation. By means of that application of vajra recitation, please explain the ocean-like wisdom blessed by all the buddhas, as well as the characteristics of the family and the characteristics existing within the body, speech, and mind of the practitioner. This is the request for explanation. Since all the buddhas and bodhisattvas of the past, future, and present have arisen, are arising, and will arise from this very vajra recitation, it is requested that it be explained.
Regarding the phrase "reciting the meaning of all mantras," it means reciting with intense devotion to the meaning of all mantras. Furthermore, this is to be connected with the statement: "Characterized by the three indivisible vajras, one should perform the arrangement with the three vajras." Because the body, speech, and mind are unified in the application of the unborn, it is said, "characterized by the three indivisible vajras." That very meaning is expressed as "the arrangement at the end of the three vajra divisions." The meaning is that one should arrange the vajra body and so forth upon one's own body and so forth, through meditations such as visualizing the body as being without body.
To clarify that very meaning, the passage beginning with "body, speech, and mind" is spoken. Having ascertained one's own body, speech, and mind as being the essence of the body and so forth, one should radiate them in three aspects. Through this application, the yogi becomes equal to the vajra body, speech, and mind; this is the application of the vajra mind.
Regarding the Vajra Body: it is taught in the passage beginning, "The body, speech, and mind of the Buddhas," and so forth. "Having meditated" refers to [meditating] within one's own continuum. "The supreme examination of offerings" means that offerings such as forms and so forth should be examined as being the nature of mind itself. Regarding the Vajra Speech, it is taught in the passage beginning, "Of the Buddhas," and so forth. "Vajra Wisdom" refers to meditating on the meaning of Vajra Speech. Having thus taught each individually, now, regarding the emanation of Body, Speech, and Mind within each respective application, it is taught in the passage beginning, "Alternatively," and so forth. "By the wisdom mind" refers to the mind of meditation. If one asks, "Is it by this alone?" it is taught: "The primordial emanation of the vajra." By reciting one's own mantra and emanating, all these spaces are pervaded. For that very reason, it is taught: "Having completed [the emanation], one should thoroughly withdraw [it]." Now, the meditation on the Body and so forth is taught: "The Vajra Body is perfect awakening; the analysis of existence and non-existence." Meditating on the body as being without body is the manifest awakening of the Vajra Body. Meditating on sounds as being like echoes is the analysis of sound as being without sound. Regarding "the analysis of the abiding vajra," the abiding vajra is the meditation on wisdom as being of a single taste. The recitation that realizes the meaning is the meditation on the mantra of the Jewel Family as being equal to space; that is the realization of the meaning. For that very reason:
"Essence-less and excellent; analyzing throughout the three times," it is said. This meditation on all tathāgatas as being without substantial entity is the characteristic of the recitation of the Ratna family. "In all the buddha-fields" refers to the recitation of the Amoghasiddhi family. One should perform the wrathful recitation while hearing the sounds of hūṃ and phaṭ. "For the sake of the desired goal" means for the sake of attaining great enlightenment. "Becoming intoxicated" means being brought down into that state. "Protecting all and delighting in benefit" refers to the yogi who desires to satisfy sentient beings with the bliss of the buddhas. "Abiding in the ocean of sentient beings" means performing the recitation while generating joy in the fact that all classes of sentient beings are definitively established within the family of the tathāgatas. One should visualize all world systems as the essence of the Padma family and perform the recitation with the passion of great compassion. The generation of the artificial wrathful deity is the "hatred" of method and compassion; that which arises from it is the "generation." Through that, one should visualize all sentient beings as belonging to the family of hatred and perform the recitation. "The three vajras of the perfect samaya" and "the middle" refers to the intense conviction in the essence of the body, speech, and mind of those bodhisattvas who have not yet become the essence of the wrathful deities and so forth. "Perfect passion" refers to the passion of meditating on the union.
Its reality is the reality of desire, which is, in the ultimate sense, the nature of non-substantiality. "The Lord of Vajras" refers to the Lord of the five families. "He brings the awakening of desire to perfection" means that through the meditation of union as a mere optical illusion, he accomplishes awakening within the mental continuums of those to be trained. "The great logic of Locanā and the others, always striving for the purpose of desire" means that "desire" is the meditation of union for the sake of awakening; Locanā and the others strive for that purpose through the nature of the meditation of union, acting with constant diligence. "The enjoyments of desire" refers to the meditation of union in the nature of method and insight. Those who recite the wrathful mantras should mentally subdue all malevolent beings and then perform the recitation. The reciter of the mantra of Vairocana should visualize a wheel at his own heart and place his own mantra at the hub of that wheel, then meditate on the meaning of the wheel. Those who recite the mantra of the Hatred family should arrange the mantras upon a vajra at their own heart. Those who recite the mantra of the Jewel family [should do so] upon a jewel. Those who recite the mantra of the Lotus family [should do so] upon a lotus. Those who recite the mantra of the Amoghasiddhi family should arrange the mantras upon a sword at their own heart and meditate. "On the sides of all the maṇḍalas" means in the center of the directions, such as the east. "By means of the distinctions of the five-colored light rays,"...
Regarding the phrase "thus it is said," the light rays of black, white, yellow, red, and green are the five light rays. One should visualize that each tathāgata likewise possesses these five light rays, which are emanated from the pores of one's own body, filling the expanse of space with the bodies of the Buddhas.
"The emanation of all mantras is proclaimed to be of two distinct types" refers to the manner of authentic application. "Through the distinctions of the three bodies and the vajra, one should perform emanation and withdrawal" and so forth, refers to meditating on the body as being without body, and so on. For that very reason, it is said: "The essential nature of the body's form," and so forth.
"By means of the wheel of the great maṇḍala, one should meditate on the five vajras" means that one should visualize the maṇḍala of meditative concentration and then visualize the forms of one's own deities in the five locations, such as Akṣobhya and the others. For that very reason, it is said: "Having visualized the Lord in the center, the forms of the vajra body and speech, by means of the forms of the vajra of one's own mantra, in the four types of maṇḍalas."
"Imagining the four colors" refers to the body colors of Vairocana and the others; one should visualize the forms of one's own deities as white, yellow, red, and black. Then, one should meditate on the meaning of one's own mantra at the heart. If one asks what the result of such a practice is, it is said: "By means of the four types of vajras, those possessing the vajra of meditative concentration perform the activities."
This is what is taught: if one wishes to perform pacifying activities, one should visualize the body of one’s own deity as white. For enriching activities, it is yellow; for magnetizing activities, red; and for wrathful activities, black. Alternatively, for pacifying, one uses Avalokiteśvara; for enriching, Noble Avalokiteśvara; for magnetizing, Vairocana; and for wrathful activities, one should accomplish them through a wrathful deity. Wrathful activities are to be performed against those who revile the master or who cause harm to many sentient beings and the Three Jewels.
One should meditate on as many sentient beings as there are atoms in the world systems as having the bodies of buddhas. One should then visualize that those who revile the master and so forth are being slain. Thinking, "This slaying of the wicked is the slaying by many buddhas," one should generate the wrathful deity. In the center of the wrathful maṇḍala, one should visualize oneself as the Great Vajradhara, arisen from a five-pronged vajra, with four faces, six arms, and holding a great vajra, appearing in a state of wrath.
One should then visualize that the maṇḍalas of the tathāgatas of the past, future, and present—as numerous as the atoms of all world systems—are contained within the blazing vajra held in the right hand. Through the illumination of the vajra’s light rays, the entire realm of sentient beings is transformed into the essence of the maṇḍala of the tathāgata family, and having drawn them into one’s own body, one should emanate them.
Then, one should visualize that from one's own body emerge Tathāgatas equal in number to the atoms of the world systems, wrathful and holding various weapons in their hands in order to slay the malevolent. Through this application, one should perform the rite of subduing the malevolent. "The Buddha who bestows the supreme body and speech" means bestowing the siddhis of body, speech, and mind. The "Vajra of Body, Speech, and Mind" is the locus of the three vajras; the maṇḍala of that very [Vajra] is what is referred to by that term. "Siddhi" refers to the bestowing of the siddhi of slaying the malevolent. "The Buddha who bestows the supreme body and speech" is applied to the ordinary context: it is applied to the thought, "Without a doubt, whoever is intended to be slain shall die." As for "slaying," it is asserted to be merely the nature of delusion. "If this is performed for seven days" refers to the duration for which the malevolent rite should be performed. "Even a Buddha" is said to indicate that this application is extremely difficult to avert. "Will not be accomplished" means that if one does not subdue the malevolent through wrathful means, the yogin will not achieve accomplishment due to a violation of the samaya. Regarding "In the center of the expanse of space" and so forth, the emergence from the wheel is as before: having generated oneself as Vairocana, one should abide in the center of the Vairocana maṇḍala within the expanse of space and visualize a wheel in the right hand equal to the sky.
Visualize that the top of that wheel is adorned with a blazing vajra. Regarding the phrase "arisen from the samaya of the three times, the one called Vajrasattva": this refers to those of the past, future, and present, equal in number to the atoms of all world systems. Visualize them all as the maṇḍala of wrathful deities. Having illuminated the entire realm of sentient beings with light, transform them into the essence of the wrathful family. Then, withdrawing them, dissolve them into your own body, and again emanate wrathful deities to fill the expanse of space. Recite: "All Buddhas, listen to me!" and so forth. Having spoken thus, the enemy is to be slain.
Regarding the phrase "if one transgresses the samaya": this refers to a yogi who, despite having the capacity, does not perform the ritual of punishment against the malevolent. "Destruction" means death. For even if one is not naturally wrathful, to manifest the form of a great wrathful deity for the sake of sentient beings is the samaya.
Regarding the passage: "Visualize the Buddha-maṇḍala, the Vajra-holder, in the center of the maṇḍala of space," and so forth: one should visualize and meditate on the expanse of space in the form of a vajra. As for "meditating on the Vajra-holder in the Buddha-maṇḍala": the Buddha-maṇḍala Vajra-holder is the noble Yamāntaka. Here, the Buddha-maṇḍala is the maṇḍala of the noble Yamāntaka. To demonstrate that very point: "Visualize the great wheel of Yamāntaka as being one's own vajra."
Thus it is said, referring to the maṇḍala of the wheel. "One's own vajra" refers to one's own maṇḍala of that very [deity]. This is what is being shown: having performed the yoga of the noble Yamāntaka, one should visualize the maṇḍala of the Blessed One in the sky and abide in the five places through the yoga of Yamāntaka. Then, if one wishes to slay all malevolent beings, one should visualize that sentient being as all sentient beings and all tathāgatas being slain. Thinking, "This is the slaying of many sentient beings and tathāgatas," one should generate the great wrathful one for the purpose of killing that [being]. Then, through the radiance of the light rays of the club held in one's own hand, one should generate the entire realm of sentient beings and the tathāgatas as being like Yamāntaka, cause them to enter one's own body, and then emanate them again, pervading the sky. Together with them, the enemy should be slain. For that very reason, it is said: "The buddhas of the three times and sentient beings," and so forth. Regarding "By the vajra of body, speech, and mind, the qualities of the meaning of one's own mantra," this means that all the specific deities, through the wrath of body, speech, and mind, enter their own maṇḍala and should subdue the malevolent ones through the yoga explained in the context of the noble Yamāntaka. The "qualities of one's own mantra" refers to whichever wrathful mantra indicates malevolence itself and the performance of malevolent activities; by that, [the task] should be done. By this, the general activity of all deities is shown.
Alternatively, "by the uṣṇīṣa samaya" refers to the Great Uṣṇīṣa and the eight [uṣṇīṣas] of the Universal Monarch; it means that one should perform [the rite] with those. It is said, "for the sake of protecting all mantras," which means for the sake of protecting those mantrins who possess yoga. Because they protect the Buddhas and so forth, they cannot be pierced by anything; for they are indivisible. "In the center of the vajra of space" refers to the armor. "From the supreme body of Dharmavairocana" means that one should meditate on Vairocana himself as the armor. "The samayas of the three bodies of the elements" refers to the essence of the vajra body, speech, and mind. "Having contemplated, one should thoroughly examine the seat" means that one should thoroughly examine the seat of all the Tathāgatas, which is the way of the Dharma. "The syllables of one's own mantra, the abode of wisdom, should be meditated upon in the form of the mind" means that one should contemplate the mantra to be accomplished as the essence of all Buddhas, and then meditate upon it in the form of a moon and vajra. "Having meditated on the Buddhas as mind only, one should then gather them back" means that one should meditate on the Buddhas in the form of the moon and vajra. "Because it is the vajra of mind" means that one should generate the certainty that "this mind of mine is the vajra of mind," and then maintain that ritual of the three bodies. By this, the following is shown:
Having performed the yoga of Vairocana, one should visualize oneself in the center of that vajra-space maṇḍala, accomplished from the subtle vajra particles of the body, speech, and mind of all the tathāgatas. Then, with one’s own mantra, one should visualize all sentient beings, equal in number to the subtle particles of all world systems, as the essence of the Buddha’s body. Meditating through the application of the vajra-moon, one should then ascertain the nature of the mind as being those very moon-forms and enter into the armor. Reciting "Oṃ Hūṃ" serves as the protection for all mantras.
Having stabilized the samādhi of the subtle vajra, one should meditate on oneself as Vajrasattva, endowed with the supreme of all aspects, from the syllable Hūṃ. Joining the tongue to the palate, one should visualize the Buddha’s body from the syllable Hūṃ at the tip of the nose. Through the application of the emanation of subtle vajras, one should clarify the subtle particles of water as being equal to the essence of the Buddha’s body and then step upon the water. Regarding the phrase "by the application of the feet in meditative equipoise," one should meditate on one’s own body as the subtle particles of the tathāgatas.
Regarding the phrase "having meditated on the maṇḍala of Mahendra," from the seed-syllable Laṃ, one should visualize a yellow four-cornered [maṇḍala] completely covered with vajras, with tridents at the corners arising from the seed-syllable Laṃ.
In the center of that, one should generate a crossed vajra from the syllable ĀḤ and meditate upon it as having the seed-syllable ĀḤ. Having placed the maṇḍala of the wrathful deities in its center, if one visualizes it above the object to be accomplished, all will be suppressed. One should also visualize all the wrathful deities as yellow in color; therefore, it is said: "The supreme three vajras in the manner of wrathful ones," and so forth. By applying the yoga of the maṇḍala of Great Power (Mahendra) to the maṇḍalas of all the other five families as well, and meditating upon them as wrathful deities, all will be suppressed. Regarding the phrase "Abiding in the center of the wrathful maṇḍala," one should visualize the form of a vajra-kīla arising from the syllable HŪṂ at the heart of the enemy. For the purpose of pinning down all malevolent beings in villages, cities, and so forth, one should likewise produce the kīla from the syllable HŪṂ. For that very reason, it is said: "In a village or a city, or in the countryside, apply it thoroughly," and so forth. Through the yoga of Akṣobhya, one sits in the center of one's own maṇḍala and, looking upon all sentient beings tormented by disease, overcome by compassion, meditates on a five-pronged vajra abiding in the direction of space. Above that disciple to be tamed, one should meditate on the syllable HŪṂ, blazing with light rays that pervade everywhere. One should then imagine that the vajra light rays, like the fire at the end of an eon, reduce the diseases of that patient to ashes, and then the light rays are withdrawn. Thus, it says: "Then, once again, they should be withdrawn," and so forth.
Then, from that vajra, emanate clouds of Dharma in the nature of light, consisting of precious wish-fulfilling jewels. If one fills the patient with those clouds of Dharma and recites the syllable HŪṂ, they will be empowered. Alternatively, emanate clouds of Buddhas or Vajrasattvas from that vajra and completely fill that location or the patient. If one asks what will happen by doing so, it is said: "Abiding for the duration of three eons, all Buddhas will grant their blessings." This is taught to inspire confidence, for it goes without saying that one’s pacification will last for a year, a hundred years, or a thousand years, let alone for as many as three eons.
"By the vow arising from meditative concentration" means that by the pacifying ritual arising from the application of the meditative concentration just mentioned, one makes a vow to meditate on the pacification of all sentient beings every day. The location where that yogi dwells and the place they protect will be blessed by all the Tathāgatas.
"Visualize the great king of vajra nectar, the vajra stake, in the center of the maṇḍala of the noble Amṛtakuṇḍalī." This means that by means of that application, one should sit in the center of the maṇḍala of the noble Amṛtakuṇḍalī and, with his mantra, visualize the wrathful Amṛtakuṇḍalī as a vajra stake. With that, one should strike the malevolent beings of all ten directions with the stake.
"Visualize the supreme maṇḍala of pacification in the center of the expanse of space." This means that the maṇḍala of Vairocana is white.
In that maṇḍala, one should sit in the center through the application of Vairocana, and likewise place images of Vairocana in the four directions. One should visualize the object of the rite at one’s own heart, and from the pores of one’s skin, emanations of the body of Locanā in the form of light rays fill the entirety of space. These are then reabsorbed and fill the entire body of the patient at the heart. Then, the yogin emanates clouds of buddhas from his own body and reabsorbs them into the patient; then, those holding vases filled with nectar-water confer empowerment, and one should recite: oṃ ruru sphuru jvala tiṣṭha siddhalocane sarvārthasādhani amukaṃ śāntiṃ kuru svāhā. Regarding the phrase "In the center of a moon maṇḍala," and so forth: one should visualize a moon maṇḍala in the sky, and upon it, Amitābha, yellow in color, and visualize the object of the rite at the heart. Then, from the pores of one’s skin, emanate the forms of Pāṇḍaravāsinī, yellow in color, filling the entirety of space; visualize that they fill the object of the rite without exception, holding wish-fulfilling jewels in their hands. Then, from one’s pores, radiate clouds of jewels and meditate on clouds of the Lotus family endowed with the light of wish-fulfilling jewels, and through them, confer empowerment. For the rite of enrichment, one should apply the vase filled with the subtle particles of water that are the essence of Pāṇḍaravāsinī, along with the mantra of Pāṇḍaravāsinī. "In the center of the expanse of space," and so forth.
"Visualize the vajra crescent maṇḍala," and so forth. Having performed the application of Ratnasambhava, one should visualize the maṇḍala of space as having the nature of a vajra in the shape of a crescent, blue in color. Upon that, one should visualize oneself in the center of the maṇḍala of Ratnasambhava, and in the four directions, visualize the forms of the bodies of Ratnasambhava. Then, one should visualize the desired object of accomplishment at one's own heart.
Then, causing light rays to radiate from the pores of one's own body, one emanates from the gateways of those light rays buddhas and bodhisattvas equal in number to the atoms of all world systems. These fill the entire expanse of space without exception, and with blue, yellow, red, green, and white colors, they completely fill the object to be accomplished. "They become the performers of the activities" means that the doors of liberation of all the deities are the basis, and they accomplish all the activities that have been taught.
One should also visualize that the Tathāgatas, equal in number to the atoms of all world systems, hold in their hands vases completely filled with the water of nectar—the essence of the Vajra of Space—and confer empowerment upon that object. In this context, the syllable OṂ should be applied.
Having thus taught the activities of pacifying, increasing, and magnetizing, in order to teach the fierce activities of all the wrathful deities, it says: "The Rākṣasa of the Vajra of Space..."
Thus it is said, and so forth. Having performed the application of whichever wrathful deity is appropriate, one should visualize its maṇḍala in the sky and sit in the center of that maṇḍala. Then, having placed the enemy in the fire maṇḍala as previously described, one should visualize them being killed by rākṣasas and the like, and recite the wrathful mantra: "Abiding in the fire maṇḍala, one should constantly meditate on the enemies," which refers to the rākṣasas who slay the malevolent. "Having visualized those who harm all the buddhas, the yogi should begin the practice," means one should visualize that they are harming all the buddhas, and thereafter meditate on the application of fierce punishment upon those malevolent ones. "Vairocana with three faces," and so forth, states the certainty of the faces and body colors. "White, black, and deep red" means that for Vairocana, the entire body and the first face are white, the right is black, and the left is red. "The vajras" refers to Akṣobhya. "Black, white, and red faces" means that for him, the entire body and the first face are black, the right is white, and the left is red. "The lustful one" is Amitābha; his entire body and the first face are red, the right face is black, and the color of the left is white. Regarding "the wheel" and so forth, the wheel is in the right hand of Vairocana, and the five-pronged vajra is for Akṣobhya.
Amitābha should be visualized holding a vajra-lotus in his right hand. Regarding the certainty of the hands, it is said: "One should meditate on the six-armed vajra as having various excellent implements." In this tantra, wherever there is no specific exception, all of these [deities] have six arms and three faces. In that case, the two hands of Vairocana hold the mudrā of supreme enlightenment. Furthermore, his two right hands hold a wheel and a vajra, and his two left hands hold a hook and a noose. Akṣobhya’s right hands hold the earth-pressing gesture, a wheel, and a vajra mudrā; his left hands hold a hook, a noose, and the mudrā of holding an alms bowl. Ratnasambhava’s right hands hold the mudrā of supreme generosity, a wheel, and a jewel; his left hands hold a hook, a noose, and the mudrā of holding an alms bowl. Amitābha’s two hands hold the mudrā of supreme meditative concentration, with his two right hands holding a lotus and a wheel, and his left hands holding a hook and a noose. Amoghasiddhi’s right hands hold a sword, a wheel, and the mudrā of granting fearlessness; his left hands hold a hook, a noose, and the mudrā of holding an alms bowl. Mahāvajradhara holds a nine-pronged vajra in his right hand in the manner of grasping it at his heart; furthermore, his two right hands hold a wheel and a sword.
With the left hand resting on the hip, she holds a vajra and bell; the other two left hands hold a hook and a noose. The color of the face and the implements of Locanā should be understood to be like those of Vairocana. Māmakī is like Akṣobhya. Pāṇḍaravāsinī is like Amitābha. As for Tārā’s mudrās and implements, they are similar to those of Amoghasiddhi, except that in place of the sword, there is a blue utpala. The color of her face is like that of Ratnasambhava. Ākāśadṛśā is like Ratnasambhava. Vajrarūpā holds a vajra, a wheel, and a mirror in her right hands, and a hook and a noose in her left hands; she sits resting one hand on the seat. Vajraśabdā is intent on playing the lute with two hands; she holds a jewel and a wheel in her two right hands, and a hook and a noose in her two left hands. Vajragandhā holds a perfume conch in her left hand and scatters perfume with the right; furthermore, her two right hands hold a lotus and a wheel, and her two left hands hold a hook and a skull-cup. Vajrarasā holds a wheel, a sword, and a vessel of flavors in her right hands; of her left hands, one rests on the seat, and the other two hold a hook and a noose. Vajrasparśā holds a vajra garment, a vajra, and a wheel in her right hands; one left hand rests on the seat, and the other two hold a hook and a noose.
Their faces and colors should be visualized as those of Vairocana, Ratnasambhava, Amitābha, and Akṣobhya. The Dharmadhātu should be understood as being like Vairocana. The noble Yamāntaka, Aparājita, Hayagrīva, and Amṛtakuṇḍalī—these wrathful deities have already been explained. As for the wrathful Ṭakkirāja, his entire body has a black face as the first, a white face to the right, and a red face to the left. The third face is terrifying; this means that because the doors of liberation—emptiness, signlessness, and wishlessness—terrify the foolish, they are said to bestow the three fears. Regarding the "four arms," two are in the mudrā of Hūṃkāra. With two hands, he holds up a flower weapon. The three faces of Mahābala are like those of the wrathful Ṭakkirāja. In his right hand he holds a staff, and with his left he raises the threatening gesture. His two right hands hold a vajra and a wheel, and his two left hands hold a trident and a noose. The body colors of Nīladaṇḍa and Mahābala are blue, and the distinctions of their hands and weapons are the same as those. The entire body and first face of the noble Acala are green in color; the right face is white, and the left is black. In his right hands he holds a sword, a wheel, and a vajra; in his left hands he holds a noose, a hook, and the threatening gesture.
Mahôṣṇīṣa is golden in color. The colors and distinctions of his three faces are like those of Ratnasambhava. In his right hands he holds a wheel, a vajra, and a jewel; in his left hands he holds a lotus, a sword, and a hook. Sumbharāja stands in the posture with the left leg extended; his faces and color are like those of Ṭakkirāja. Trailokyavijaya forms the mudrā with two hands, while his remaining two right hands hold a vajra and a wheel, and his two left hands hold a hook and a noose. Thus, Vairocana and the others are three-faced and six-armed, bearing various weapons. Such and other details should be understood from other tantras.
"In the center of the expanse of space, one should visualize the sublime, luminous maṇḍala" refers to the moon maṇḍala; upon that, one should visualize oneself as Vairocana, who has arisen from Vajrasattva. For that very reason, it is said: "When one thoroughly meditates on the form of the Buddha, one visualizes Vairocana." Since it is also said, "The Buddha is explained as the Vajra-holder," one should not have any doubt. "The vajra maṇḍala" refers to the maṇḍala of the Great Vajradhara. "Thoroughly meditating on the form of the Buddha" refers to the thorough meditation on Vajrasattva, as is well known from the Tattvasaṃgraha. "One visualizes Vajrasattva."
The phrase "so-called" refers to the Great Vajradhara, who possesses a body with three faces, six arms, and so forth, as described herein. Regarding the phrase "endowed with a body of clear wrath," the "clear body" is the Blessed One Vairocana, who is the color of the moon. The Great Vajradhara is similar to him; one should meditate on him as being like the color of the moon. The "maṇḍala of phenomena" refers to the maṇḍala of Amitābha. The "form of the Buddha" refers to Vajrasattva. The "phenomena-being" refers to the noble Avalokiteśvara. "Bearing a clear body" means the color of crystal. "The form of the Buddha" is as before. Likewise, one should also meditate on the three goddesses as having arisen from Vajrasattva. The meditation on the wrathful deities is not explicitly mentioned here because they are clear. Regarding the phrase "meditating on the meaning of suchness of the array of the vajra-samaya," the wisdom of the Tathāgatas of the five families is the vajra. Their "samaya" consists of the vajra body, speech, mind, and so forth. The "array" refers to the various distinct shapes of those vajras and so forth. "Meditating on the meaning of their suchness" is the intense conviction in the nature of the non-substantiality of the body and so forth. "Awakening through that" is the realization of the nature of one's own deity. The collection of words that teaches this is called a "chapter."
This is the explanation of the thirteenth chapter, the awakening through meditating on the meaning of suchness, the Array of the Vajra Samaya.
In order to eliminate obstacles to the accomplishments, such as infectious diseases and the like, the glorious collections of secret mantras for the pacification and other activities of the deities previously taught are now spoken. "Then," and so forth, refers to this. Regarding "the supreme samaya of pacification": it is called "pacification" because it pacifies fevers, malevolent spirits, and so on, and it is called "samaya" because it is not to be transgressed. Thus, the Blessed Mother Locanā is the samaya of pacification, and the meditative absorption focused upon her is called the "samaya of pacification"; he entered into the meditative absorption known as the "supreme samaya of pacification."
"Those who delight in all prosperity" refers to the Blessed Buddhas, who delight in all sentient beings attaining every form of prosperity. "Recalling the Buddha Vajra" means that having visualized the form of Vairocana, who possesses the vajra body, speech, and mind, he became pleased and joyful upon seeing that the realms of sentient beings were brought to bliss.
Regarding "the Vajra Wrathful One of the Samaya of the Three Bodies" and so forth: because he is both the samaya of the three bodies and a vajra wrathful deity, he is the "Vajra Wrathful One of the Samaya of the Three Bodies," namely the Great Vajradhara, the noble Mañjuśrī Yamāntaka, and others. He is the Vajra itself; his nature is to act for the benefit of beings in the form of a wrathful deity.
Since that is the ultimate nature of things, it is the non-existence of things. The vajra samaya of both existence and non-existence is the Blessed Mother Māmakī, the essence of bodhicitta. The meditative absorption focused upon her is called the "Vajra Samaya of Existence and Non-existence." "Of all the Vajra-holders" refers to all those of the Vajra family. "Supreme Consort" means she should be cultivated through meditation on the yoga of selflessness. "The Vajra-holder of the inseparable three bodies" refers to the one who possesses the maṇḍala of the Vajra family. Regarding "recalling the vajra sign," the vajra is the wisdom of emptiness. That itself is the sign; because it is the concordant cause for the indivisibility of those who recite the Vajra family, it performs the benefit of beings through the characteristic of subduing the wicked. Recalling such a vajra sign, he becomes joyful and opens his eyes. Regarding "Great Passion" and so forth, Great Passion is the Lotus family. Its samaya is the causal source, the Blessed Mother Pāṇḍaravāsinī. "Beholding her" means meditating on her directly; it refers to entering into meditative equipoise in the samādhi bearing that name. "Recalling the Vajra Dharma" means that all phenomena are naturally pure; this is the Vajra Dharma. This is to be connected with the phrase "constantly exerting the power of the Buddha."
To know all phenomena by their very nature is to see the Dharma. Regarding the phrase "arising from all sides" and so forth, that which occurs when the sky is pervaded by the cloud-like bodies of the essence of the Amoghasiddhi family is the samādhi called "the Vajra Arising from All Sides"; the meaning is that one focuses on the consort who generates the samaya family. "The Vajra Cloud of Stainless Rays" refers to Yamāntaka, from whom stainless rays of light emerge; the samādhi focused upon him is called "the Vajra Cloud of Stainless Rays." Regarding the phrase "having become terrified and utterly frightened," this refers to the fact that he causes ordinary, childish beings to be terrified, thus perfectly revealing his own mantra. According to the later translation tradition, the term "Tathāgata" is applied to the yogin of the Tathāgata family, and it is held that ordinary beings themselves are terrified because of that. If one recites that wrathful mantra one hundred thousand times, one should write the name of the target together with the skull-cup as previously described, press it down with the left foot, and recite the mantra using the application of calling the name. Abiding in one's own maṇḍala, one should mount the target upon a vajra wind-maṇḍala and visualize them being drawn in by a noose or a hook; this is to be applied to all summoning rites. "The supreme, beautiful light-rays of the samaya..."
Regarding the phrase "and so forth," because he is beloved by the light rays of the samaya, he is the "Beloved Light Rays of the Samaya," which is the Blessed One, the Noble Amṛtakuṇḍalī. Because he is the most excellent, he is the "Supreme"; the meditative absorption (samādhi) that focuses upon him is thus named.
Regarding the phrase "for the activities of the Vajra-Expeller": having performed one hundred thousand recitations according to the mantra ritual, or having obtained the signs through the "vajra-recitation of cessation," one should take a ritual dagger (kīla) made of human bone, eight finger-widths in length. Having recited [the mantra] one hundred and eight times, if it is buried at the enemy's door, then within half a month, the enemy—even one who is a Buddha, a supreme giver, and free from both knowledge and ignorance—will either wither or die.
Alternatively, one should write the wrathful mantra in its entirety on a palm leaf or any other suitable material. If it is buried at the enemy's house or door, they will die or wither. Such activities are to be understood from these and other passages.
Regarding the phrase "Buddha-Light Rays Vajra" and so forth: that in which the Buddha himself exists as light rays is the wrathful deity Aparājita; he is the "Buddha-Light Rays." The meditative absorption that focuses upon him is called "Buddha-Light Rays."
Regarding the phrase "Immeasurable Vajra-Arising" and so forth: "Immeasurable" means limitless, which is the Blessed One Hayagrīva.
In order to generate that, the samādhi which is indivisible like a vajra is called the "Inconceivable Arising of the Vajra," and he entered into equipoise therein. Regarding the "Vajra Glory of Arising," this is the glory of the Blessed One, the wrathful Nīladanda, as he arises; the samādhi that takes that as its object is the samādhi called the "Vajra Glory of Arising." Regarding the phrase "performing activities according to the ritual," the ritual is as follows: "One should specifically meditate on the bodies, speech, and minds of all sentient beings in the ten directions as being slain. Regarding enemies, there is no doubt: having donned a garment moistened with blood and water, or moistened with urine, and having stepped upon the liṅga with one's feet, one should apply the King of Wrathful Deities. When the one hundred and eight [recitations] are complete, even Buddhas will certainly be destroyed," and so forth. Regarding the "Glory of the Universal Cloud," this is the Blessed One, the Noble Mahābala; surrounded by his own wrathful deities and the rest is the "Universal Cloud," and the samādhi that takes that as its object is called the "Glory of the Universal Cloud." Regarding the "Vajra of Universal Proclamation," this refers to the proclamation of the slaying of all malevolent beings throughout the ten directions; the wrathful deity Ṭakkirāja is the "Universal Proclamation." The samādhi that takes that as its object is the "Vajra Samādhi of Universal Proclamation." Regarding the "Vajra that takes Wisdom as its Object," the Noble Acala is the Blessed One who takes wisdom as his object.
In that regard, the meditative concentration focused upon that is the focus upon wisdom, which is called "vajra." The "samaya of the maṇḍala of the immovable vajra" refers to those disciples who have become the causes for the arising of the noble Acala. The "vajra of the majestic display of samaya" is the samaya of the Blessed One, the Knowledge King Sumbharāja; it is the emanation through his majestic display for the purpose of summoning all the daughters of the asuras. The application taught up to this point is as follows: "Trampled by the feet of Vajrasattva," and so forth. In the maṇḍala of meditative concentration, one should place the form of the Knowledge King Sumbharāja in the five central positions of the principal deity through the application of Sumbharāja. If he is thus trampled by the feet of Vajrasattva, it becomes the celestial palace of all the tathāgatas. Then, one should visualize that tathāgatas equal in number to the atoms of all world systems enter through the application of Sumbharāja. Through the application of Sumbharāja, one should imagine Vajrapāṇi holding a noose, being extremely diligent in summoning the girl. Having caught whichever desired girl with the noose, mounted her upon a wind maṇḍala, and called her by name, one should summon her while reciting the mantra. Regarding the "vajra arising from the suchness of the great samaya," the suchness of the great samaya is the bodhicitta.
The arising of that is the generation of the activity of summoning. By meditating on bodhicitta, the mind becomes stable, and having realized that these three realms are mind-only, the activity of summoning will be accomplished. Regarding the phrase "the secret of the three vajras of the great samaya": the "great samaya" has already been explained. That which arises from it—the secret of body, speech, and mind—is called the "secret of the three vajras." Furthermore, what is that? It is called the "suchness of the samaya of speech," and the samaya of speech is the mantra. Its suchness is the very state that is applied to the summoning; this is the meaning.
"Visualize Vajrasattva in the Buddha’s vajra body and speech" means that the body, speech, and mind are the Buddha-vajra; the very vajra of that body, speech, and mind is the three bodies of the Buddha-vajra. "Visualizing Vajrasattva" means visualizing him as Ucchuṣma; the meaning is that one should visualize the application of Ucchuṣma in order to summon them. Why are all the Buddhas summoned by the application of Ucchuṣma? It is said: "Holding a lasso and a vajra hook." By the application of Ucchuṣma, all the Buddhas are summoned with a lasso or a hook. This is explained as the general ritual for both the time of preliminary service and the time of accomplishment when drawing the maṇḍala. Therefore, the activity to be performed by the mantra-being is: "Having summoned the King of Wrathful Deities, the vajra secret is most wonderful."
"...one should thoroughly worship the Buddha-enlightenment." Thus it is said. Now, in order to teach the summoning of the Great Vajradhara and others by means of one's own application, the passage beginning with "Buddha" is spoken. "The application of the three bodies of the Buddha" refers to the yoga of the Great Vajradhara. "By the application of the great wheel" means that the "great wheel" belongs to the Great Wheel-Holder; it is the maṇḍala of the Great Vajradhara. The "application" of that is the application of that maṇḍala; by that application, the Great Vajradhara is to be summoned.
"Wheel, lotus, and great vajra" means that through the application of Vairocana, one should visualize a wheel-hook in one's hand and, remaining in the center of that maṇḍala, summon Vairocana. Likewise, remaining in the center of the maṇḍalas of Ratnasambhava, Amitābha, and Amoghasiddhi, one should summon Ratnasambhava and the others with a jewel-hook, a lotus-hook, and a sword-hook, respectively. One should understand that the same applies to others as well. For that very reason, it is said: "By the distinction of the vajra-hook, all mantras are to be summoned."
Regarding the teaching on summoning human maidens, it says: "All are the peaceful vajra-nature," meaning they are of the nature of the vajra body, speech, and mind. "Having meditated on the person of one's own mantra" means that one should meditate on oneself as the body of one's own deity through one's own mantra. "Apply the vajra-hook at the heart."
Regarding the phrase "thus it is said," one should visualize piercing the lotus at the [target's] heart with a vajra hook and then summoning them by mounting them upon a vajra wind maṇḍala. Regarding the phrase "upon the moon maṇḍalas," and so forth: having performed the application of the noble Amṛtakuṇḍalin, the yogin should sit in the center of that maṇḍala. One should visualize the Blessed One Vairocana in the center of a moon maṇḍala, and then visualize the [target], such as Sukhāvatī, residing upon him, and thus summon them. Therefore, it is said: "By means of the application of Vajrāmṛta, if one recites [the mantra] fifty times, they will certainly and perpetually be summoned."
Regarding the phrase "the great-bodied vajra hook," and so forth: one should visualize in the sky a maṇḍala of a sharp, blazing vajra hook. In that very place, one should visualize a maṇḍala like a vajra wind. Above that, one should visualize a vajra of space and summon [the target] through the application of the noble Amṛtāyudha.
By means of the mantra of the noble Vajrapātāla, one should generate oneself as the noble wrathful Vajrapātāla, with three faces, the crest-jewel of Akṣobhya, and holding a noose, a battle-axe, a trident, and a hook. Abiding in the five locations of that maṇḍala, one should fill the sky without exception with Buddhas who assume that form. Then, having attained accomplishment or the signs through the vajra recitation of cessation, one should recite the mantra while uttering the name of the asura maiden.
Having pierced the heart with a vajra hook, one should mount [the target] upon the vajra wind maṇḍala and summon them. Regarding the phrase "with cinnabar" and so forth: a yogin who has likewise attained the signs should sit in the center of a wrathful maṇḍala—such as Vajrapātāla, Ucchuṣma, the noble Amṛtakuṇḍalī, or the noble Mañjuśrī Yamāntaka—and while remaining in that union, should recite the mantra of that deity. At the time of a lunar eclipse, one should place cinnabar or asbestos in the mouth and recite until the moon is released. Then, one should perform the protection rite: having written the name of Brahmā or others with cinnabar or asbestos, one should incite them. Visualizing them mounted upon the vajra wind maṇḍala and pierced by a vajra hook at the heart lotus, one should press down the object of accomplishment with the posture of the extended left leg. If one recites the mantra while employing the application of naming the individual, they will certainly be summoned. If summoning a woman, one should press down with the right leg. "Possessing the supreme aspects" means endowed with all of them. Regarding the phrase "Vajra Mañjuśrī" and so forth: in the center of one's own maṇḍala, one should visualize oneself as the noble Mañjuśrī from the syllable MĀṂ. One should then place images of Mañjughoṣa in the four directions and visualize the mantra of the noble Mañjuśrī Yamāntaka at one's own heart.
Then, the noble Yamāntaka, by means of his own mantra, should generate a vajra hook from his own body like the conflagration at the end of an eon. By intermingling the syllable kṣiṃ with the mantra of the noble wrathful Mañjuśrī-Yamāntaka, one should summon the yakṣiṇīs. Likewise, regarding the passage beginning with "The specific mudrās of all," one should sit in the center of one's own maṇḍala through one's own application and place the forms of one's own deities in the four directions. Then, with hooks marked by their own symbols such as the vajra, which are equal in number to the atoms of all world systems and fill the entirety of space with all the Tathāgatas of the maṇḍala of one's own deities, one should summon all the Buddhas and so forth. "Otherwise, it will be destroyed" means that if one does not perform the common or specific application for summoning as described, then it will not succeed and will be destroyed; the lives of the yogin will be destroyed by the malevolent specific deities such as the yakṣiṇīs. "Vajrasattva, the great king" means that in all applications of summoning, yogins should repeatedly invoke Ucchuṣma. "The wisdom vajra of universal miraculous manifestation" means that pervading the sky in the form of a single lock of hair, equal in number to the atoms of all world systems, is the "universal stretching."
The wisdom that generates wisdom is the wisdom of universal expansion; the meditative absorption (samādhi) focused upon that is explained as the "Vajra of Universal Expansion Wisdom." Regarding the "Vajra Arising from the Space Samaya": the nature of phenomena (dharmatā) and the primordial wisdom (jñāna) of the natural state are "space" because they pervade all things like space. The Blessed Mother Bhṛkuṭī, who arises as the concordant result of that, is the "Space Samaya." Because she arises from that, she is indivisible like a vajra; thus, one enters into meditative equipoise in the samādhi bearing that name.
As for "the vajra recitation of cessation": this refers to the recitation performed after having made the mind one-pointed through the arrangement of the syllables to be recited upon the moon at one's heart, by means of the lord of the family of all those wrathful deities and the application of one's own family. This is the "vajra recitation of cessation."
"Complete" means that when one performs such a recitation and the mind becomes one-pointed, the vajra recitation of cessation is complete. At that time, one should perform the activity of the vajra of summoning, but not otherwise. Alternatively, after performing one hundred thousand recitations of all the wrathful deities, one should perform the wrathful activities. To demonstrate those very activities, it is said: "The bodies, speech, and minds of all sentient beings of the ten directions are to be slain," and so forth. In that context, one should write the mantra words.
Regarding the phrase "with the application of the name of the malevolent," one should write the wrathful mantra interspersed with the name. Regarding "by reciting with vajra words," this refers to reciting the mantra with vajra words such as "Expel so-and-so!" and so forth; this is called "vajra words." Having fully recited those vajra words one hundred and eight times, if one buries the skull-cup at the gate of an enemy or in their village, the village and so forth will be expelled.
Regarding "the vajra that definitively binds the body, speech, and mind of all Tathāgatas," here, those who are fit to be struck with the ritual stake (kīla) are intended by the term "Tathāgata." Their body, speech, and mind are the body, speech, and mind of all Tathāgatas. To "definitively bind" them is to strike them with the stake. The meaning of this is to enter into meditative equipoise in the samādhi that is as indivisible as a vajra.
Regarding "a stake of human bone," and so forth, one should perform the application of the Great Vajradhara and so forth. Having recited this mantra one hundred thousand or ten million times, one should take human bone, or khadira wood, or iron, and fashion it to a length of eight finger-widths. At the bottom, it should be like a single-pointed vajra, four-sided, with the syllable HŪṂ on each of its four sides, and one on the four sides and the tip. Then, having drawn a crossed vajra in a charnel ground, one should fashion an effigy of the target from poison, mustard seeds, camel dung, and so forth. Having written the name of the target in blood mixed with poison and so forth, one should place it inside the belly of the effigy.
Naked, with the head facing north, one should place [the effigy] upon a crossed vajra arising from the seed-syllable A. Having drawn out the heart of the target by means of Sumbharāja and inserted it into the effigy, one should strike the heart of the effigy with a kīla-kīla mantra recited one hundred and eight times. Then, having drawn a crossed vajra upon a clay bowl from the seed-syllable A, one should cover the effigy with it and also cover the bowl with earth; by this, the classes of beings such as gods and so forth are destroyed.
Regarding the teaching on striking with the meditative concentration kīla, it says: "With turbulent rays of excellent luster," and so forth. Having performed the application of Vajrasattva, Vairocana, Amitābha, Yamāntaka, Amṛtakuṇḍalī, or others, if one meditates on striking the target from the crown of the head down to the soles of the feet with a vajra-kīla, they will certainly be bound.
The "emanation of the body" and so forth refers to the emanation of the bodies of the Blessed One Vairocana and the others; it is the transformation of the body into the form of a vajra-kīla. The meditative absorption focused upon that is the "emanation of the body-vajra," and one enters into equipoise therein. Regarding "by the threatening samaya of the body," the "vajra-kīla of harm" is both a samaya and a threat; thus it is the "threatening samaya," which refers to what was explained as "performing the activity of mutual binding," and so forth.
The mantra for the purpose of striking the malevolent ones with such a vajra-kīla is then extracted. Regarding the explanation of the tsam ngam mudrā: "One should perform it in the manner of mutual entwining," and so forth. By means of the application of Vairocana, one forms the vajra-binding (vajrabandha) internally, joins all the fingers together on the inside, and makes the two thumbs into a vajra. With the intention of striking the object of accomplishment with the kīla, one points it downward and places it on the ground.
"By the supreme samaya, one shall arise" means that the samaya is the meditation on the body, speech, and mind of Vairocana as being completely transformed into the form of the vajra-kīla. That itself is the supreme; by that supreme samaya, "one shall arise" means that the Blessed One Vairocana emerges from the body of the one being accomplished in the form of the vajra-kīla. Alternatively, "one shall become the place of death" means that if one does not meditate on his body but performs only the application of the mudrā, it will not become the desired siddhi.
Regarding "the miraculous manifestation of the speech of Lokeśvara" and so forth: by means of the application of Amitābha, the emanation of the body, speech, and mind of Amitābha in the form of the kīla is the "miraculous manifestation of the speech of Lokeśvara." The meditative absorption (samādhi) focused upon that is called the "Vajra of the Miraculous Manifestation of the Speech of Lokeśvara."
Regarding the phrase "suppressing the samaya of speech," suppressing the samaya of speech means by way of Amitābha; it is the extraction of the mantra for the purpose of striking the malevolent ones with that kīla. As for the teaching on the mudrā for suppressing the samaya: "The wisdom lotus in full bloom," and so forth; having bound the vajra-palms, one should act according to the samaya of the Lotus family with an eight-petaled lotus. The phrase "the miraculous manifestation of the mind of the Great Vajradhara," and so forth, should also be understood as before. The teaching on the mudrā for suppressing is "with five prongs," and so forth; having performed the yoga of Akṣobhya or the yoga of the Great Vajradhara, one binds the palms together, places the two ring fingers inside the palms, joins the thumbs and little fingers and extends them upward. One joins the two middle fingers and hooks the two index fingers over the two sides of their backs, placing them like a vajra. Regarding the phrase "the marvelous body, speech, and mind," and so forth, this refers to the marvelous body, speech, and mind of all the Tathāgatas. This mantra is applied to the meditation that directly faces the mental continuums of those to be trained, being endowed with the yoga of summoning. Its "miraculous manifestation" is the radiation [of light]; by that very means, it is "victorious and beautiful." By focusing on the samādhi called "the King of the Striding Pose of Summoning with the Mantra of the Marvelous Body, Speech, and Mind," it is so designated.
The collection of words that teaches this is called a chapter. This is the explanation of the fourteenth chapter, the King of Miraculous Manifestations that Summons by means of the wondrous mantras of body, speech, and mind. Then, because all things are accomplished by meditating on the body, speech, and mind of all the Tathāgatas as being like a dream, the fifteenth chapter, the Emergence of the Vajra—the essence of all mental samayas—is taught, beginning with the words "Then..." "All space" means that because the emergence of all accomplishments is like space, it is "space." "Great syllable" means that it is both a syllable and great; thus, it is the "great syllable," the very nature of the dharmadhātu, which is without beginning or end. These two terms show the Blessed One in the nature of the families of hatred and delusion. "Empowering all" is the nature of the wish-fulfilling jewel family. "Omniscient" is the nature of the families of passion and samaya. Regarding the words "one with a corpse" and so forth: having stabilized the mind by meditating on the subtle vajra and so forth, and having accomplished the five superknowledges according to the previously explained method, the practitioner who has taken the vow should, upon finding a girl as described, correctly engage in the vidyā-vow in a hermitage. Furthermore, having visualized one's own mudrā in the form of the vidyā-goddess, one should engage in the vidyā-vow by meditating on the perfect union with her for a period of six months.
Then, having drawn the maṇḍala, one should perform the practice. This is because it is said: "By means of one's own mudrā or the mind." Regarding the phrase "with excrement, urine, samaya, and so forth," this is taught to mean that those who are attached to such things should cause those very substances to blaze intensely; this is also indicated by the phrase "with fine sandalwood and so forth," which serves as a definitive restriction. "By meditating on the vajra maṇḍala" means that one should visualize the maṇḍala of one's own deity and, sitting in the center exactly as it is, arrange the four Tathāgatas in the four directions; the meaning is that one should then perform the practice exactly as it has been explained.
Having performed such an application of the ritual, one should undertake the activities. As previously explained, one should arrange the five families, and then, having engaged in union with them, one should worship with the five nectars (pañcāmṛta) arising therefrom, which are blazing intensely, through eating and so forth. Then, having placed [the consort] on one's lap, one should meditate. Immediately thereafter, it is said: "One will become like the light of Vajrasattva." This indicates the result. It is taught that by means of this samaya, which attains the supreme result, one will obtain the superknowledges (abhijñā) and should then perform the union; otherwise, it is not so. It is stated that if one acts otherwise, one will go to the Avīci hell. However, for one who is not a practitioner, there is no fault even if one performs the union daily.
For those who have entered into the destruction of all roots of virtue, this method of not abandoning the object [of practice] ensures that even by merely taking refuge in the Three Jewels and generating the mind of enlightenment, the seed of great enlightenment will be produced by recollecting the deity at the time of teaching the object. One should understand other instances in the same way. Regarding the phrase "the great samaya vajra wrathful one" and so forth: the great samaya vajra wrathful one is the Blessed One Mañjuśrī Yamāntaka. The meditative absorption focused upon him is called the "great samaya vajra wrathful one." "In the proper manner" refers to the rituals of summoning and fire offering. "By the deluded" refers to those possessing non-conceptual wisdom; this was spoken to inspire confidence by demonstrating the distinction of power, [implying] that if even he were to die in the future, what need is there to mention other sentient beings such as gods? Having taken the charcoal as previously described, one should sit in the center of one's own maṇḍala through one's own application, filling the entirety of space with wrathful deities. Then, one should correctly invoke: OṂ HRĪḤ ṢṬĪḤ VIKṚTĀNANA SARVA ŚATRŪN NĀŚAYA STAMBHAYA HŪṂ HŪṂ PHAṬ PHAṬ SVĀHĀ. MĀRAYA DEVADATTA PHAṬ. Having empowered the aforementioned charcoal one hundred and eight times, one should fashion an effigy of the target from poison and so forth, insert the letters of the target's name inside it, and draw it in by means of the lotus at the heart of the target, which is then drawn in by Ucchuṣma.
Visualize that charcoal as the essence of the body, speech, and mind of the noble Mañjuśrī Yamāntaka, and with it, draw the outline of the effigy. If one then visualizes that the noble Mañjuśrī Yamāntaka has severed the head of the one to be accomplished, there is no doubt that they will die. The instructions regarding the hammer and so forth are easy to understand.
From the syllable HŪṂ, visualize a blazing five-pronged vajra. By means of the application of Sumbharāja and others, cause it to fall upon oneself; that person will die. The use of asbestos, charcoal, and so forth is similar to the previous applications. Regarding the phrase "the action vajra" and so forth: from the syllable HŪṂ itself, emanate a twelve-pronged vajra with swirling, blazing rays of light as a crossed vajra (viśvavajra) into the expanse of space. Visualize it in the sky, and above that, from the syllable HŪṂ itself, visualize a blazing five-pronged vajra, with the seed-syllable HŪṂ at its center.
"Having bound the fang mudrā" means: having formed the vajra-palms, make the two index fingers like hooks to form the two fangs, extend the two thumbs separately, and place them in the mouth; this is the fang mudrā. "One should call to mind the malicious enemy" refers to Amṛtakuṇḍalī. "There is no doubt they will die" means that whatever obstructing spirit does not flee from this will certainly die. The syllable PHAṬ is taught to be uttered at the end of all mantras for slaying all malevolent beings.
Regarding the phrase "by means of the application of the wisdom-being" (jñānasattva-yoga): from the syllable HŪṂ, one should meditate on oneself as the Blessed One, the glorious Vajrasattva, possessing six arms and bearing a graceful demeanor. According to the Śrīparamādya-tantra, through the application of the four goddesses, he dwells together with Locanā and the others upon a single lotus, surrounded by the maṇḍala of the Tathāgatas such as Vairocana. If one has a girl who is well-trained in the mantra tantras, she should be placed in her own position through the application of Locanā and the others. The "sound of the five rays of light" refers to rays of blue, white, yellow, red, and green light. The "body of Vajrasattva" is one's own body; his "mind" is one's own mind; and his "tongue" is to be meditated upon as one's own tongue—this is how the Blessed One descends into one's body, speech, and mind. Having performed this application beforehand, when the signs are obtained, the mantrin should take a woman as described and perform the practice. Regarding the phrase "having taken the secret, one should eat it," and so forth: likewise, a yogin who has obtained the signs should draw the maṇḍala of the glorious Vajrasattva and, sitting in its center through his own application, visualize non-edible substances and so forth as being the essence of the body, speech, and mind of the glorious Vajrasattva. Having consecrated them with the syllable HŪṂ, if he eats them while they are blazing intensely, he will achieve accomplishment just as it was taught.
"One should place it in a joined clay bowl" is to be understood in all instances. Thus, having taught the sādhana of the glorious Vajrasattva, in order to teach the general procedure for all [deities], it is said: "Whichever Vajra-holder [is chosen]," and so forth. This means that by performing the yoga of one's own chosen deity from that very syllable HŪṂ, one should accomplish the siddhis of the deity as they have been described. By this, it is shown that all deities are this syllable HŪṂ.
"Terrifying in mind" means that the mind is terrifying due to the stable, unimpeded power of the syllable HŪṂ which accords with those to be trained.
"All the Buddhas and Vajra-holders will be pleased by the Vajra-yoga" means that the Buddhas and Vajradharas will be pleased by meditating in the manner just described.
If one asks, "Why is it that by meditating on the syllable HŪṂ, the Buddhas and Vajradharas are pleased?" it is said: "Through the distinction of the awakening of the Buddhas." This means that when one performs the yoga of one's own deity with the syllable HŪṂ, reciting the syllable HŪṂ and meditating on one's own deity, fortunate ones will attain the various distinctions of the awakening of the Buddhas.
Regarding the meditation on the yoga of Locanā and the others, accomplishment is achieved through the uṣṇīṣa. Regarding the crowns of the wrathful deities, accomplishment will be achieved if one meditates on the Tathāgata of one's own family. Therefore, it is said:
"Among the wrathful deities, that is supreme:
The thorough meditation on the Buddha-Vajra."
For all the kings of vidyā and the crown of the infinite Uṣṇīṣa, one should meditate on Ratnasambhava. Regarding the application of the vidyārājñīs, the text says, "One should meditate on Amitāyus," which means one should meditate on the application of Amitābha. Regarding the mantras that perform all activities, it says, "One should meditate on the command of Amoghasiddhi." This means that, just as previously for the crown, one should meditate extensively on the wheel of the command of the glorious Great Vajradhara, and so forth, and then perform all activities. Regarding all mantras themselves, it says, "One should meditate on Vajrasattva." This means that on the crowns of Vairocana and the others, one should meditate on Vajrasattva. Regarding the mantra tantra of the yakṣiṇīs, it says, "One should visualize Yamāntaka." This means that having performed the application of the noble Mañjuśrī-Yamāntaka from the syllable maṃ, and sitting in the center of one's own maṇḍala, the yogin should meditate on that Mañjuśrī-Yamāntaka with his mantra upon the crown of his own head. Regarding all mantras themselves, it says, "It is auspicious to exhort from the crown." This means that if Vairocana and the others do not grant their respective siddhis, one should visualize the noble Mañjuśrī-Yamāntaka on the crown in order to exhort them. Regarding the explanation of striking the vital point, it says, "Vajradharma is the great body," which is to be applied as "should be accomplished," whether it be the vajra recitation of cessation or...
Once the meditations on the subtle vajra and so forth have been accomplished, one should visualize oneself as the glorious Vajrasattva, red in color and possessing light like a ruby, arising from the syllable HŪṂ. From the syllable OṂ, one's body is the Body Vajra family; from ĀḤ, one's tongue is the Speech Vajra family; and from HŪṂ, the Hatred family. One should clearly imagine a five-pronged vajra at one's heart.
Likewise, from the syllable ĀḤ, one visualizes Vajradharma, and from the syllable HA, one visualizes the Body Vajra, red in color and equal in radiance to a red lotus. One should then perform the examination of the families at the three places. Just as it was taught, the examination of the families and the descent should be performed in the same way for a man or a woman.
In that regard, if one wishes to cause the descent of Vajrasattva by means of the ritual of descent just explained, one should place [the subject] upon a maṇḍala of wind and fire. At their heart, one should visualize a maṇḍala of the Great Lord (Mahendra) arising from the syllable HŪṂ itself. Above that, one should visualize the glorious Vajrasattva, red in color and possessing a maṇḍala of light, arising from the syllable HŪṂ. Then, having summoned him with Sumbharāja, one should cause him to enter and descend, reciting: GṚHṆĀPAYĀVEŚAYA ACAPURAYA HŪṂ. If it is the Body Vajra that is to descend, there is a maṇḍala of water at the heart. If it is Vajradharma that is to descend, one should visualize a maṇḍala of wind and cause the descent according to the ritual of Vajrasattva.
Regarding the syllables HŪṂ HA A JHA JHA JHA JHA, one should place them upon a maṇḍala of wind and fire and visualize them in the center of the big toe of the right foot.
Upon that, one should visualize the syllable HŪṂ as Vajrasattva descending, the syllable HA as Kāyavajra descending, and the syllable ĀḤ as Vajradharma descending. One should meditate that as these syllables are stirred by the wind mandala, the body of the one to be accomplished is incinerated like dry firewood. Therefore, it is said:
"JHA is explained as that which impels; it is the moving and the shaking. This is explained as the supreme secret of all impellations."
Everything proceeds as before. "This is the summary of the secret" means that one should place the glorious Vajrasattva, Kāyavajra, and the dharmakāya of Vajradharma at the heart of the one to be accomplished, meditate that the body of the one to be accomplished is filled, and recite the essence mantra. Regarding that, it is said:
"By means of the application of the essence, one should perform all the activities of descending."
Then, on the tongue of the one who has been descended, one should place a red syllable ĀḤ from which a blazing, turbulent red vajra with radiant light emerges, and say "BRŪHI VAJRA." Having said that, one should perform the descent by reciting: "TIṢṬHA VAJRA DṚḌHO ME BHAVA ŚĀŚVATO ME BHAVA HṚDAYAṂ ME 'DHITIṢṬHA SARVA SIDDHIṂ ME PRAYACCHA HŪṂ HA HA HA HA HOḤ." Then, having performed the summary, one should make this request: "OṂ KṚTO SARVASATTVĀRTHAḤ SIDDHIṂ DĀTAVYĀ TATHĀNUGRAHYAṂ BUDDHAVIŚAYAṂ PUNĀRĀGAMANĀYA."
Reciting "HŪṂ MU HA MU AMU," one should scatter flowers upward with palms joined toward Vajrasattva and the others who have been invoked into the vessel, and request them to depart. One should then arrange the Vajra Body, Speech, and Mind within the vessel and perform protection according to one's preference. Regarding the phrase "Because the abode of the three bodies is perfectly pure": the Body, Speech, and Mind are the "three bodies." Since these serve as the basis for the welfare of sentient beings, that which constitutes them is called "Because the abode of the three bodies is perfectly pure." Regarding the phrase "Even if one-pointedness is not attained": although the signs have not been obtained, one should remain in profound meditative equipoise and perform one hundred thousand recitations of the Amṛtakuṇḍalī mantra, but not by any other means. Through that very application of the noble Amṛtakuṇḍalī together with his mantra, one should carry out the rite of punishment against the malevolent one. In that regard, one should fashion an effigy of the enemy from the substances as previously described, insert the enemy's name into all its cavities, draw out the heart with Ucchuṣma, and having cut it into pieces, one should burn it, or else press the effigy with the feet and perform the recitation while issuing the command. Regarding the phrase "Having made a triangular maṇḍala": one should perform the wrathful rite while abiding in the fire maṇḍala. "Vajrasattva" refers to the noble Amṛtakuṇḍalī, who holds a battle-axe, a hammer, a vajra, and a noose. Regarding the phrase "The vajra aggregate" and so forth: one should visualize that specific deity within that fire maṇḍala, and thereby imagine that the enemy is slain.
Regarding the phrase "with asbestos" and so forth: one should empower asbestos and the like with the syllable khaṃ. Having drawn a snake with it, one should meditate on the blazing hālāhala poison arising from the syllable khaṃ in its mouth. Then, with the syllable hrīḥ appearing like a hook of light rays, one should draw the poison belonging to the three realms and place it into the snake's mouth. One should also visualize that very syllable hrīḥ in the location of its mouth.
Regarding the phrase "the transference of all poisons" and so forth: first, one should visualize a blue space-maṇḍala in the hand, and upon it, a blue syllable oṃ endowed with blue light rays. Then, at that time, the mass of light rays, like hooks, should draw out the poison and emanate it toward whatever desired location one pleases.
Regarding the phrase "the samaya for healing poison" and so forth: one should visualize a moon-maṇḍala at the heart of the person to be treated, upon which sits a syllable hūṃ the color of the moon, with a mass of blazing light rays. By that cloud-mass of light rays, one should draw out the poison contained within the entire body, gather it into one, and cause it to go to the heart, throat, forehead, and crown of that person. Then, one should visualize that which is in the heart being exhorted.
Regarding the phrase "all secondary poisons" and so forth: in the right hand is a white eight-petaled lotus. Upon it is the syllable āḥ, white in color, with blazing light rays of black, yellow, red, and green. At the time of gathering [the poison], it is black in color. Having rendered the poison non-existent, one should visualize it as white.
Then, one should contemplate the purification. Regarding the phrase "outer and inner" and so forth: through the application of the Vajra Body and so forth, one should sit in the center of the maṇḍala of the Vajra Body and so forth. From one's own body, speech, and mind, one should extract the disease in the form of a naked, monkey-like preta. Having visualized a wheel and so forth in the hand, one should reduce the wheel and so forth to ashes. One should then contemplate that all the buddhas and bodhisattvas, equal in number to the atoms of all world systems, become utterly enraged and reduce [the disease] to ashes. Then, one should fill one's own body, speech, and mind without exception with the body, speech, and mind of all the tathāgatas. Then, for seven days, if one meditates three times a day using the mantra or application of one's own deity, all diseases will certainly be exhausted.
Regarding the phrase "phenomena are like dreams" and so forth: when a yogi becomes delighted in the meditation of a yogi through the ritual as it has been taught, at that time they will see the deity as being like a dream. Subsequently, when one has directly realized oneself as the essence of one's own deity, one should meditate just as in the vision of a dream. The very nature of the mind by which one sees the buddhas and so forth in a dream is merely an illusion; in the ultimate sense, it is an essence devoid of substantiality and is therefore unborn, like space. Consequently, the phenomena seen as being like a dream are like space.
Therefore, having analyzed with the intellect that neither phenomena exist nor does the nature of phenomena exist, those phenomena which are attained as being like an optical illusion will be seen in this way: like a dream or like the entity of space. Regarding the question "What is this?" and so forth, it will be explained below. If all entities are equal to space, why did the Blessed One establish the accomplishments of the five families within that nature of phenomena, that suchness? Although he did so, he did so with the intention that they are equal to space. Therefore, it is said: "O, arising from the marvelous! Meditate on space within space."
One might argue that it is impossible to meditate on space within space because both are non-existent. This is indeed the position of the opponent. However, the conditioned is established as the conventional nature of phenomena, but not in the ultimate sense. For that very reason, the Blessed One, the Great Vajradhara, said "Space is..." and so forth. Since all substances are of the nature of non-entity, they are space. Therefore, they are not separated from any phenomenon; all substances are, conventionally, merely born from that. Consequently, space is not something that is not separated from anything. One does not think, "That space is included within all phenomena and follows after all of them," because it lacks substantial existence. The same should be understood for the others as well.
Regarding the phrase "all phenomena" and so forth: "all phenomena" refers to all buddhas, all bodhisattvas, and all realms. These are the body, speech, and mind, and their suchness is the vajra. Because it serves as the basis for generating wisdom, it is the "abode." Since it becomes the sign from which the bodhisattva path and its result arise when it is directly realized, it is the "samaya of the abode." Because its essence is devoid of substantiality, one should understand that all phenomena are of the nature of non-existence, and this applies to all the remaining [points] as well.
Regarding the phrase "the samaya of all sentient beings" and so forth: "all sentient beings" refers to the minds of all sentient beings and all families. Their "samaya" is the body, speech, mind, and so forth of the five families, which is the very essence. That itself is the vajra; because it brings forth and generates [that essence], it is the "source" (udbhava). The collection of words that teaches this is called a "chapter." Thus, the fifteenth chapter is titled "The Source of the Vajra Essence of the Samaya of All Sentient Beings."
In order to accomplish the maṇḍala by attaining the signs and correctly practicing the ascetic conduct, the sixteenth chapter, "The Vajra Manifest Enlightenment of the Maṇḍala of All Siddhis," is then taught. Regarding the phrase "the lord of the body, speech, and mind of all tathāgatas" and so forth: "The peace of all tathāgatas, the abode of all tathāgatas..."
"Please explain the supreme maṇḍala, the sovereign of all phenomena that are without self," and so forth; this is the meaning of the request made by means of the "King of Praises" spoken in the fourth chapter. The "assembly of offerings of the vajra-jewels of all the Tathāgatas" refers to the five sensory qualities arising from the mind. Regarding the phrase "all vajras" and so forth, the maṇḍala of the five families to be accomplished is the "maṇḍala of all vajras." Because those deities of the five-family maṇḍala are non-dual with respect to the mind and mental factors, they are unmoved by the fear of the four māras and are thus like lions; therefore, they are "lions." The nature of the conventional truth of the five-family maṇḍala, which is the concordant result of that [lion-like] object of observation, is expressed by the term "King of Samaya." Because one observes that, the name of that samādhi is likewise given. Having entered into and manifested that, this maṇḍala of the Vajra Body was brought forth.
Regarding the phrase "Then..." and so forth: because without a maṇḍala, empowerment, and samaya, there will be no siddhi. Therefore: "The Vajra Mind, most similar [to the Vajra Body]," meaning that just as the maṇḍala of the Vajra Mind was drawn in the fourteenth chapter, it should be done here in the same way. "Within that, a wheel should be drawn according to the vajra ritual," meaning that half of the root maṇḍala, provided with eight pillars, should be drawn with vajra lines.
This term "vajra" should be understood as the method. In that regard, the vajra ritual is as follows: Having performed the yoga of one's own deity with one's own mantra as before, the yogin who has attained the signs and correctly practices the vidyā-vow should cause the assembly of the Victorious One’s vajra body from the syllable OṂ, the path of the Buddha’s speech from the syllable ĀḤ, and the assembly of the Buddha’s mind from the syllable HŪṂ to enter the vajra of one’s own body, speech, and mind. Then, with LAṂ, the earth element within one’s own continuum is Pāṇḍaravāsinī; with MAṂ, the water element is Māmakī; with PAṂ, the fire element is Pāṇḍaravāsinī; with TĀṂ, the wind element is Tārā; and with HŪṂ, the space element is the Great Vajradhara, who is visualized as pervading all sentient beings.
Then, with BHRŪṂ, Vairocana is placed in the aggregate of form; with OṂ, Ratnasambhava in the aggregate of feeling; with HRĪḤ, Amitābha in the aggregate of perception; with KHAṂ, Amoghasiddhi in the aggregate of formations; and with the syllable HŪṂ, Akṣobhya is placed in the aggregate of consciousness. With KṢIṂ, Kṣitigarbha is placed in the sense base of the eye; with JRĪṂ, Vajrapāṇi in the sense base of the ear; with KHAṂ, Ākāśagarbha in the sense base of the nose; with GAṂ, Lokeśvara in the sense base of the tongue; with OṂ, Kāyavajra in the sense base of the body; and with HŪṂ, Vajrasattva in the sense base of the mind.
With the syllables jaḥ hūṃ baṃ hoḥ khaṃ raṃ, one should cause the sense bases of forms, sounds, odors, tastes, tangibles, and phenomena to enter into the vajra continuum of the spheres of forms, sounds, odors, tastes, tangibles, and the sphere of phenomena. Then, having requested the blessing of the body, speech, and mind, one should perform the blessing with the three mantras. Reciting one's own name, such as "I am [Name] Vajra," one should abide in the syllable bhrūṃ. Having meditated upon the initial union, the supreme king of the maṇḍala, and the supreme king of activities according to the previously explained method, one should recite: oṃ vajrātmako ’haṃ, oṃ svabhāva-viśuddho ’haṃ, and oṃ sarva-samo ’haṃ. By reciting these, one should contemplate that one is inseparable from all the deities, through the vajra nature that is naturally pure, the selflessness of phenomena, and equality.
Then, with an assistant possessing the pride of all the Tathāgatas, one should make the request to draw the maṇḍala, saying: "O peaceful one of all Tathāgatas, abode of all Tathāgatas, supreme selflessness of all phenomena, please explain the sublime maṇḍala." If there is no assistant, one should recite this oneself and contemplate that one is making the request to the nature of the Tathāgatas. Then, upon the vajra wind maṇḍala, [one should recite] the mantra of the lord of one's own maṇḍala.
Recite "Oṃ vajrodiṣṭha āḥ vajrodiṣṭha hūṃ vajrodiṣṭha," and so forth, and lift your own maṇḍala up into the sky and place it there. Then, generate the five-colored thread as the five Tathāgatas, twist it, and having invited Vairocana and the goddess Locanā, one should have them perform the laying of the lines and so forth; these details should be understood from the classifications of the maṇḍala. In this way, the yoga will be accomplished as desired or the siddhi will be attained. Otherwise, if one performs the laying of the lines and so forth oneself, siddhi will not be achieved; this is the vajra ritual. If one is unable to do so, one should draw [the maṇḍala] according to the ritual explained below in order to complete the accumulation, and for the sake of the samaya and empowerment. Having drawn it in that manner, the placement of the deities is taught by the passage beginning, "One should place the mudrās in the vajra positions," which refers to the mudrās of Vairocana and so forth, ending with the "vajra." This is taught by the phrase, "The supreme secret of the mantras." Regarding the passage, "Vairocana resides in the center," one should draw Vairocana in the center of the body maṇḍala. In the directions such as the east, one should draw the four [Tathāgatas] such as Akṣobhya, and in the intermediate directions, one should draw Locanā and so forth, as well as Rūpā and so forth, in their respective positions. Then, having invited those residing in space with their respective mantras, they should be made one with the [drawn] forms. As for the speech maṇḍala, in the center is the lotus thread, and...
Draw [the maṇḍala] with eight lotus pillars, and in the center, Amitābha. In the place of Amitābha, draw Akṣobhya. The maṇḍala of the Mind has already been explained. Likewise, when it is the maṇḍala of Ratnasambhava, then in the center, draw a jewel garland and eight jewel pillars, and in the center of the maṇḍala, Ratnasambhava. In the place of Ratnasambhava, draw Akṣobhya. In the maṇḍala of Amoghasiddhi, in the center, in the place of Amoghasiddhi, [draw] Akṣobhya. When Uṣṇīṣa-Mahā-uṣṇīṣa, the noble Sumbharāja, and so forth are to be drawn in the center, then in the eastern and other directions, one should arrange the four [Buddhas] such as Vairocana and the [consorts] such as Locanā, according to their respective positions. In the maṇḍalas of the noble Yamāntaka and so forth, one should correctly draw Yamāntaka and the others in their respective places, as well as at the gates and in the center. To demonstrate this very point, it is said: "Whichever is the supreme Vajradhara, his form should be drawn in the center," and so forth. In all maṇḍalas, for those who are attached to them, one should understand that these five nectars are to be offered as they blaze intensely with the fire of insight. Regarding the phrase "the emergence of the wheel of all maṇḍalas" and so forth: "all maṇḍalas" refers to the maṇḍalas of the five families. That itself is the wheel, and thus it is proclaimed as the "maṇḍala wheel," as it has been said.
That which arises and is generated is so called; it is the entering into meditative equipoise. The syllables HŪṂ OṂ ĀḤ are used to consecrate the cord, which is then used to strike the lines and apply the colors. Regarding the phrase "one should not act as a mantra-sattva": a mantra-sattva is one who has attained the signs and correctly practiced the conduct of awareness (vidyā-vrata). If such a person seeks siddhi while possessing this certainty, they should not perform the striking of the vajra lines and so forth.
If one asks, "How then should those maṇḍalas be drawn?" it is said: "Therefore, by the method of the samaya," and so on. By the very ritual for descending [the deity] into the vessel as previously taught, one descends Vairocana and the others, and causes them to perform all the rituals. Regarding the phrase "one should also act as a mantra-sattva," and so on: having drawn the maṇḍala, one then summons Vairocana and the others according to the explained method and causes them to enter. Having requested them to remain in their respective places with their own essence mantras, one takes the victory vase (vijaya-kalaśa) filled with jewels, medicinal herbs, incense water, and so forth, and recites the mantra of the maṇḍala lord one hundred and eight times. One should then visualize it as being filled with the subtle atoms of all the deities of the maṇḍala and place it before the maṇḍala lord. As for the vases of the remaining deities, they should be consecrated with the mantras of those very deities and placed outside the maṇḍala.
On the outside of that, one should arrange a row of full vases. The outer offerings should also be consecrated with the mantra of the lord of the maṇḍala and offered with the mantra vajraspharaṇa khaṃ. For that very reason, it is said: "Having summoned them with the King of Wrathful Deities, one should make offerings to all the Buddhas." Regarding the phrase "the samaya offerings at the three times," this means the maṇḍala should be worshipped at the three times. If one asks by what means, it says: "by the three stainless vajras," which refers to the stainless body, speech, and mind of Vairocana and the others. "One should act through the union of the three vajras" means that the attainment of the samādhis of the vajra body, speech, and mind of Vairocana and the others is the "union of the three vajras." This teaches the following: a yogin who has attained samādhi and possesses the union of Locanā and the others should rely upon a girl at the gate of the maṇḍala; the deities are then worshipped with the five nectars (pañcāmṛta) arising from that, which are intensely blazing, and not otherwise. Regarding the passage: "When I myself perform this ritual of laying the lines," this means that when a yogin who has not attained the signs lacks the capacity to draw the maṇḍala after the deities have descended, at that time, in the case of the Body Vajra maṇḍala, one should perform the union of the Body Vajra and, having visualized the supreme practice companion as the Great Vajradhara, lay the lines. In the case of the Akṣobhya maṇḍala, it is the union of Akṣobhya.
The supreme companion for the practice is the Great Vajradhara. In the maṇḍala of the Great Vajradhara, the application of the Great Vajradhara is the supreme companion for the practice, which is the noble Amṛtakuṇḍalī. Likewise, in the maṇḍalas of the remaining bodhisattvas, the application of the lord of the maṇḍala is the supreme companion for the practice; one should visualize the noble Amṛtakuṇḍalī and then strike the lines. Similarly, for the applications of the remaining Tathāgatas, one should also visualize the supreme companion for the practice as the Great Vajradhara and then strike the lines.
Regarding the passage beginning with "The five kings of the Buddhas," when one is striking the lines for the maṇḍalas of Akṣobhya or the Great Vajradhara, one should properly dye the individual threads white, yellow, red, green, and black, and arrange them in their respective order. By means of these very seed syllables—OṂ SVĀ ĀḤ HĀ HŪṂ—one should transform them into the essence of the five Tathāgatas and then twist the threads together.
When constructing the maṇḍala of Kāyavajra, the colors are black, yellow, red, green, and white, with the syllables HŪṂ SVĀ Ā HĀ OṂ. When it is the maṇḍala of Ratnasambhava, the colors are white, black, red, green, and yellow, with the syllables OṂ HŪṂ Ā HĀ SVĀ. When it is the maṇḍala of Amitābha, the colors are white, yellow, and...
For the black, red, and green [threads], the syllables are OṂ SVĀ HŪṂ HĀ Ā. When constructing the maṇḍala of Amoghasiddhi, at that time, for the white, yellow, red, black, and green [threads], the syllables are OṂ SVĀ Ā HŪṂ HĀ. Having thus made the cord the essence of the five Tathāgatas, it should be twisted. Reciting HŪṂ OṂ ĀḤ one hundred and eight times, one should also use this very [mantra] for laying the lines and applying the colors.
Regarding the statement, "The twenty-five aspects: one should also meditate upon the pigments," just as the five threads of the five colors become twenty-five when divided, likewise the five pigments also become twenty-five through division. They are as follows: for the family of hatred, the colors are white, yellow, red, green, and black, with the syllables OṂ SVĀ Ā HĀ HŪṂ. These seed syllables should be used to consecrate [the pigments] as the nature of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya, and then the maṇḍala should be drawn. In the center of all these, the black [pigment] is to be applied.
For the family of delusion, the colors are black, yellow, red, green, and white, with the syllables HŪṂ SVĀ Ā HĀ OṂ. In the center of all these, the white [pigment] is to be applied. For the family of the wish-fulfilling jewel, the colors are white, black, red, green, and yellow.
OṂ HŪṂ HĀ Ā SVĀ. These are the [syllables] for which yellow color should be applied within all of them. For the family of passion, OṂ SVĀ HŪṂ HĀ Ā are the [syllables] for which white, yellow, red, and green colors are used, and within all of these, red is applied. For the family of samaya, OṂ SVĀ Ā HŪṂ HĀ are the seed syllables for which white, yellow, black, red, and green colors are used; within all of these, green color should be applied. Thus, the classification of colors becomes twenty-five.
Regarding the passage beginning with "For all the mantras themselves," if a practitioner is unable to achieve accomplishment even after drawing the maṇḍala and performing the sevenfold practice according to the manner described, then at that time, one should place the forms of one's own deities in the five locations of the maṇḍala of one's own deity, and having visualized [the deity] as Sumbharāja, one should subdue [the obstacle]. Having thus shown the subduing of the five Tathāgatas, the passage beginning with "hook and noose" teaches the performance of wrathful rites (abhicāra) against all deities.
If one asks, "By what application should one perform wrathful rites against the vidyās?", it is said: "Abiding in the samādhi of Vajrasattva, one should examine with a stable mind," and so forth; the meaning is that it is by the very application of Sumbharāja. "The knower of mantras should perform the fire offering," and so forth, refers to the pacifying rite in the east outside the maṇḍala, which is circular, and the enriching rite in the south, which is square.
In the west, the maṇḍala for magnetizing is bow-shaped; in the north, the maṇḍala for wrathful activities is triangular. One should generate these from the syllable AṂ. Regarding this, the Advayasamatāvijaya states:
"If one desires the supreme siddhi,
The knower of mantras should perform the fire offering.
Abiding in the samādhi of that very secret,
One should employ the various fire offerings.
Possessing the mantra and the maṇḍala,
One should generate the families and the activities.
By means of the distinctions of the OṂ mantra,
If one meditates, siddhi will be attained.
The peaceful maṇḍala is circular,
And for the enriching, it is square.
For magnetizing, it is bow-shaped,
And for wrathful activities, it is triangular.
In that very place, one should clearly meditate
On the deity’s body in its own form.
For the peaceful, one should visualize
Bestowing nectar while abiding in the center of the fire.
One’s own self in the form of the Lord—
This is the supreme Vajra method.
One should meditate on a mass of swirling radiance
And a face that is wide open.
The practitioner should visualize the syllable HŪṂ
Abiding in the center of the tongue.
For the peaceful, the one who knows the ritual
Should use milk, honey, fresh butter, and curd.
For Mahādeva, and especially
For the family of great hatred, [other substances are used].
Likewise, one should understand the others as well.
One should offer [the substances] after visualizing the Lord of the Maṇḍala at the heart of the one to be accomplished and at one’s own heart.
By means of the samaya of the two organs..."
Regarding the phrase "one's own deity" and so forth: having integrated one's own deity into one's continuum and resolving that one has become one with it is called "the supreme samaya of the two organs." Regarding the phrase "by the application of Vairocana" and so forth: in order to enter the maṇḍala of Vairocana by means of the syllable Oṃ and so forth, one should visualize the disciples in the form of Vairocana and so forth, and then consecrate them with the vajra body, speech, and mind. Then, one should visualize the syllable Āḥ, red in color and possessing red light rays, upon their entire body, tongue, and heart, and then cause them to enter. Likewise, in order to enter the remaining [deities] into the maṇḍala and to enter them into their own respective maṇḍalas, one should generate the disciples by means of the essence mantra of the lord of their own maṇḍala, consecrate them with the vajra body, speech, and mind, place the syllable Āḥ upon their body, speech, and mind, and then cause them to enter according to the ritual explained below.
In that regard, first the preceptor himself should enter by means of the ritual for entering as a disciple. Having received the empowerment and so forth from the Blessed One himself, he should say: "I, who am called [name], the vajra preceptor of great asceticism, for the sake of benefiting all sentient beings, shall cause the disciples to enter." Then, having performed the preliminary consecration (adhivāsana) according to the internal ritual of the tantra, one should generate the disciples as described, honor them with flowers, incense, and so forth, and place them outside the door. Then, having sprinkled them with water from a vase over which the lord of the maṇḍala has recited [mantras],...
Having covered the face with a cloth over which the entry mantra has been fully recited, and having had them hold a flower garland with palms joined, they should be led into the maṇḍala. By means of that very flower garland, the empowerment is bestowed. By that same [garland], the face covering is also removed, and the maṇḍala itself should be shown. In the same way, other [details] should also be understood by following the tantra. Regarding the passage beginning with "The realm of space," at the time of empowerment, one should visualize all the Sugatas filling the entirety of space, holding all offerings: parasols, victory banners, flags, forms, sounds, smells, tastes, and tactile objects. One should generate the candidate worthy of empowerment into the essence of the Lord of the Maṇḍala by means of the heart-mantra of the Lord of the Maṇḍala, and having blessed them as the Vajra Body, Speech, and Mind through Locanā and the others, they should be placed [in the maṇḍala] preceded by the supplication to the support as previously explained. Then, having placed the Lord of the Family at their heart, one should strike them with white mustard seeds consecrated with "Oṃ Āḥ Hūṃ" and confer the empowerment exactly as it is with the mantra of the Lord of the Maṇḍala and the water of the vase. The remaining empowerments should be understood from other tantras. Regarding the statement, "The maṇḍalas should be shown," after the face covering is removed, [the teacher says]: "You must kill living beings," and so forth. These four samayas are the very essence of meditating on the four families.
Abiding in the center of the expanse of space, one should meditate on the maṇḍala of the Buddha. Having thoroughly meditated on Vajra Akṣobhya, one should meditate on a vajra in the hand. From which many rays of light emerge, and which is completely filled with five-colored light rays. Having meditated on the Buddhas who appear in the three times, one grinds them into vajra powder. If one meditates on that supreme meditative concentration which causes the enjoyments of body, speech, and mind to be ground into vajra powder, the siddhi of the enlightened mind will be attained. If all sentient beings are killed by such a vajra secret, one will be born as a son of the Victorious Ones in the pure realm of the Buddha Akṣobhya. Thus it is said; these and so forth were spoken by the Blessed One himself. Regarding the bestowing of the mantra exactly as it is, one should perform the ritual according to the procedures of other tantras and train in the meditative absorption of one’s own deity. Regarding the phrase "having consecrated according to the ritual," one should place the substances as described inside a joined clay bowl and consecrate them. Having caused them to blaze intensely with the syllable OṂ, one should make the recipient eat them according to this ritual. One should eat them with a mind free of doubt, becoming non-dual with the Lord Vajra. Otherwise, if one causes someone to eat what is intensely blazing, it will not become a siddhi; it is like a violation of the samaya, and the desired siddhi of whoever eats it will not be accomplished. Therefore, by rejecting it, one will go to hell. These four aspects are the great secret.
By this, Locanā and the others are indicated; their specific classification is as follows: "The mantra-circle in the form of a woman." Regarding the passage beginning with "The flesh of an elephant," this is taught for those who delight in consuming it and have taken the vows. Regarding the passage beginning with "Every day, to the vajra disciple, the wise one," one should place [the substances] inside a joined earthen bowl, visualize a wind maṇḍala, and upon that, a fire maṇḍala, and upon that, the syllable OṂ like the fire that consumes an eon. Having placed the food as described upon that, one should cause it to blaze intensely; by such means, one should inspire confidence in the disciple. Therefore, since these words were spoken for the sake of inspiring confidence, one should not give it to those who are incapable, nor should one consume it oneself. If one were to eat it or give it to others, it would be nothing more than a mere attachment, as it would lack the intended meaning of the text. For that very reason, it is said: "By the secret vajra words." Likewise, by meditating on the body, speech, and mind as vajras, the blazing of the substances is called the "secret vajra place." Regarding the teaching beginning with "Form should be known as threefold," one should not perform such acts if one is incapable. If a yogin wishes to accomplish a servant, he should perform one hundred thousand recitations of the wrathful Hūṃkāra, or Padmapāṇi, or another invincible wrathful deity, and then, remaining in his own maṇḍala through those respective applications...
Visualize the syllable HRĪḤ, blazing, in the direction of space. Through its light, meditate that all the tathāgatas, equal in number to the atoms of all world systems, completely fill the entirety of space. Then, regarding the instruction, "There, one should cause [the deity] to descend by means of the mantra," the syllable HRĪḤ is the mantra of this very [deity]. From this syllable, the servant is manifested in form and blessed with the syllables A KHAṂ KHA.
Then, that which is to be accomplished from the syllable HRĪḤ is the application of whichever wrathful deity is appropriate—such as Ucchuṣma, Padmapāṇi, or Aparājita. For that very reason, it is said, "The one in the form of Vajrapāṇi," and so forth. When the yogi, having meditated on the application of the vajra body, speech, and mind, has obtained the signs, and is practicing the conduct of the observance, then the yogi should exhort the Vajra Body and so forth every day for as long as five days have passed. Upon completion, one should then draw the maṇḍala and perform the supreme accomplishment.
Regarding this, it is taught by the passage beginning, "This is the secret place," and so forth. In that context, "This is the exhortation of all by Vajragarbha" means that having performed the application of the Vajra Body and so forth, one should generate the respective maṇḍalas of the Vajra Body and so forth at one's own heart by means of their respective heart-mantras.
Having summoned the forms of Ucchuṣma, Vajra, and so forth into that [maṇḍala] and caused them to enter, one should arrange them in their respective places with their own mantras, saying, "Grant me the siddhis!" Then, through the union of Oṃ and Ucchuṣma, one should strike their hearts with a hook as before. The syllable Oṃ is the exhortation according to the ritual.
When a yogi, having meditated on the female servant (karmadārikā) and attained the signs, then arranges the maṇḍala of the female servant at his own heart through the union of the Great Vajradhara and so forth, it is said that he should exhort her for fifteen days. This refers to the words of the four samaya mantras, beginning with "This is the secret of all female servants." Thus, one should perform the union of the Great Vajradhara and so forth. Having visualized the maṇḍala of the female servant at one's own heart with her essence-mantra, and having sat in the form of the Great Vajradhara in the center, one should place the four female servants in the east and other directions. These are the words of the four samayas. One should imagine a hook arising from the syllable Hrīḥ in their right hands; if one strikes their hearts with that hook, they will be exhorted by the samaya.
Furthermore, having drawn forth the Vajra Body, Speech, and Mind, equal in number to the atoms of all world systems, one should place them in the form of a single mass within the locations of the four female servants. By doing so, the samaya is bestowed.
In this regard, the repeated invocation by means of the words of the four female messengers is the invocation by means of their samaya. Furthermore, abiding in the meditation upon one’s own deity is being bound by the samaya. To demonstrate that once this is accomplished, one performs all commands through the application of the female messengers, it is said: "The vast and pure expanse of space," and so forth. This was spoken so that yogins might have confidence in the supreme power [of the practice], showing that even the expanse of space, which is the nature of non-substantiality, is transformed into the form of a vajra.
Regarding the passage beginning with "Whether it be the Buddha or Vajrasattva," a yogin who has attained the signs and correctly engages in the ascetic conduct should visualize the Buddha and so forth in the five locations of their own maṇḍala. Then, from the syllable Māṃ, one should meditate on Mañjuśrī in the sky. Generating the Noble Mañjuśrī Yamāntaka by means of the Noble Mañjuśrī Yamāntaka mantra, one should then imagine that he strikes the five bodies of Vairocana and the others, who reside in one’s own maṇḍala, on the crown of their heads, causing those five forms to fall unconscious. Likewise, by being struck by the Noble Mañjuśrī Yamāntaka, they grant the siddhi. To demonstrate that the same applies to Ucchuṣma and the others, it is said: "Visualize the center of the space-vajra," and so forth.
Regarding the phrase "The vajra mantra is Hūṃ and so forth," the syllable Hūṃ of Ucchuṣma is the vajra mantra.
The word "and so forth" refers to others besides those. Regarding the phrase "if one visualizes Oṃ at the eyes," if one visualizes the syllable Oṃ, which is like a lamp, at both one's own and another's eyes, one will see the forms of all the deities. Regarding the phrase "with the great form of Vairocana" and so forth, one should meditate on Vairocana arising from the syllable Oṃ, and visualize the syllable Oṃ blazing like fire upon one's own tongue. Then, one should visualize the syllable Pa, white like an excellent vase, at the mouth. Regarding the syllable "Bī" and so forth, one meditates on oneself as Vairocana arising from this seed syllable; then, from this very [syllable], one's own maṇḍala abides in the five locations of the sky, and while abiding there, one recites and meditates on "Bī." Regarding the phrase "the Vajra of the Universal Expanse" and so forth, the Tathāgatas, equal in number to the atoms of all world systems, assume the form of Cunda and proclaim the syllable "Cūṃ" in the ten directions; thus, it is the "Universal Expanse." Because one focuses upon that, the name of that samādhi is "the Vajra of the Universal Expanse." Regarding the phrase "the words for meditating on the Great Vajra," the two syllables Ca and Vin-du signify being free from conduct and the emptiness of all phenomena. The syllable U signifies that the three realms are merely imputed. Because the syllable U generates the perfection of skillful means, these words for meditating on the Great Vajradhara are the essence of skillful means and insight.
Regarding the syllable cuṃ and so forth: from the syllable cuṃ, a sun maṇḍala arises, upon which that very syllable cuṃ is placed. One should meditate on the Tathāgatas, equal in number to the atoms of all world systems, in the form of Cunda through the gateways of the light rays of the syllable cuṃ. Then, by entering into that Cunda, one should meditate on the form of Cunda, complete with all ornaments and white in color.
Regarding the phrase "Vajrasattva" and so forth: one should perform the yoga of the Great Vajradhara. Abiding in the four places through the yoga of the Great Vajradhara, one should meditate on the Blessed Mother in the center of the maṇḍala.
Regarding the phrase "Vajra Enjoyment of All Intentions" and so forth: "all intentions" refers to the yearning of sentient beings for all various material things. Because that [yearning] is firm, it is "vajra." Its "enjoyment" is the manifestation to those to be trained as Jambhala, equal in number to the atoms of all world systems, thereby fulfilling all intentions. The meditative absorption (samādhi) that generates this is called "Vajra Enjoyment of All Intentions."
Regarding the syllable jaṃ and so forth: one should visualize the maṇḍala of meditative absorption as described in the first chapter in the sky. A yogin abiding in the east through the yoga of Akṣobhya should, in the center, visualize from the syllable jaṃ a sun maṇḍala. Upon that, from the syllable jaṃ, there is a golden-colored [deity] whose mass of yellow light rays fills the sky; through the gateways of those light rays...
One should emanate Tathāgatas, equal in number to the atoms of all world systems, in the form of Jambhala and cause them to enter into the syllable JAṂ. From that very syllable, one should visualize the Lord of Waters, Jambhala, as either blue or yellow. The phrase "assuming the form of a yakṣa" and so forth is easy to understand. Regarding the phrase "by the ritual of Vajrasattva": from the syllable HŪṂ, one should visualize a sun maṇḍala in his right hand, and upon that, the syllable JAṂ, the color of gold. Then, one should offer water, either externally or mentally. In this tantra, there is no specific prohibition against any of the deities; they are all three-faced. For this very reason, the thirteenth chapter states: "One should meditate on the excellent light of dhyāna, with three faces emitting blazing light, the splendorous uṣṇīṣa of the Victors, and others possessing the maṇḍalas of mantra." The syllable KṢIṂ is the general heart-mantra of the yakṣiṇīs. In the square maṇḍala of the yoga of the noble Mañjuśrī in the sky, one should abide in the form of the noble Mañjuśrī arising from the syllable MAṂ at the four locations through the yoga of the noble Mañjuśrī. Having placed the mantra of the noble Mañjuśrī Yamāntaka upon one's own head and at one's own heart, one should visualize the syllable KṢIṂ in the center of a maṇḍala composed of the four kinds of jewels, pervaded by flowers and fragrance. By the sound of that syllable, one should fill the entirety of space.
Visualize the entire expanse of space as being completely filled with yakṣiṇīs. By entering into the syllable KṢIṂ, that syllable KṢIṂ is completely transformed; visualize it in the form of whichever yakṣiṇī is desired, and place the syllable KṢIṂ at her heart, then meditate. Regarding the explanation of the vidyā-vow obtained through the signs of meditating on the subtle vajra and so forth, it says: "The vajras of body, speech, and mind," and so on. However, as for the phrase "one will quickly become a buddha," this means that if a yogi who has obtained the signs practices the vidyā-vow, they will become a buddha in this way. But if one who has not obtained the signs practices it, it was previously taught: "They will be boiled in the Avīci hell." The maṇḍala that accomplishes all aims is the maṇḍala of all siddhis. That itself is the vajra; its manifest enlightenment is the thorough knowledge of the maṇḍala of meditative absorption. This is the explanation of the sixteenth chapter.
Because accomplishment is achieved by thoroughly maintaining the samaya, the seventeenth chapter, beginning with "Then," is taught. "Akṣobhyavajra" refers to the very state of being unshakeable as Akṣobhyavajra. The certainty of the doors of liberation, such as emptiness and so forth, is wisdom. Because the vajras of the body, speech, and mind of all the tathāgatas arise from it, it is the vajra expanse. One who is both wise and great is a "great wise one," which is the omniscient one.
The supreme vajra of body, speech, and mind is the supreme of the three vajras, the Great Vajradhara. That which possesses the maṇḍala of body, speech, and mind is called the "three maṇḍalas." This is taught as the essential nature of the family of hatred; "Vairocana" is so called by way of its characteristic. "Great purity" refers to the non-occurrence of the conduct of afflictions because the latencies of the afflictions have been abandoned. "Vajra peace" means peaceful like a vajra. "Great joy" refers to the great intellect; this is taught as the essence of the family of delusion. "Jewel King" is the lord of the jewel family. That very wisdom equal to space is called "extremely profound." Because it is like space and indivisible, it is "vajra space." Because the afflictions along with their latencies have been abandoned, it is "stainless"; this is taught as the wish-fulfilling jewel family. "Vajra" and so forth refer to the family of desire. "Amoghasiddhi-vajra" and so forth teach the essence of the samaya family. "All buddhas" refers to the practice, meaning compassion for them. "Stainless like the expanse of space" means that all the samayas explained should be viewed as having the nature of non-substantiality, like space. "The samaya of the vajra body" is the samaya of the family of delusion. "The four samayas should be guarded."
Regarding the phrase "Akṣobhya and so forth," the essence of meditating on the four families characterized by killing, taking what is not given, sexual misconduct, and lying—as previously explained—is the four samayas.
"The great syllable of the Vajra of Speech" refers to the yogins of the passion family. "Vajrasattva of great miraculous power" refers to the yogins of the hatred family. The explanation of the meaning of those who eat what is not to be eaten, as previously stated, without being restricted, is thus concluded.
Regarding the phrase "of the Pratyekabuddhas" and so forth, this is taught in this supreme vehicle of all vehicles in order to care for sentient beings who have superior devotion to all vehicles; this demonstrates the greatness of the tantra itself. Regarding the phrase "they teach by means of the body" and so forth, the Pratyekabuddhas teach the Dharma through the body, because they bring those sentient beings to maturity through various modes of miraculous displays. Therefore, those who wish to attain the enlightenment of a Pratyekabuddha should meditate on the samādhi that says, "All phenomena are devoid of the path of speech," because they delight in peaceful faculties and solitude.
The samaya for those who wish to attain the enlightenment of a Śrāvaka is to abide with the certainty of being firmly established in the path of the ten virtuous actions. "The path of delusion" refers to the superior devotion to emptiness. "Terrifying and repulsive" means that it causes the immature to be afraid.
Regarding the phrase "abiding in the three realms," one should practice that which arises from the five families through authentic meditation. "The vajra of meditative concentration should be slain" means that through devotion to selflessness, that which appears yet is non-existent is "slain." If one achieves accomplishment through this meditation, one will become the Great Vajradhara in the form of Viṣṇu.
One should accomplish a yakṣiṇī for the sake of desiring a wife by means of a diet of meat and blood. One should accomplish a nāgakanyā for the sake of a wife by means of delighting in the subtle and a diet of milk. One should accomplish an asurakanyā by means of being possessed of anger and pride, and by enjoying fragrances and incense. For a yakṣiṇī, one should offer incense made of skull-bones and great grease. If one accomplishes the yoga of a ḍākinī, one should consume excrement, urine, and so forth.
Regarding the phrase "the three aspects of the body" and so forth, having performed the self-consecration of the body, speech, and mind as the vajras of all mundane and supramundane yogins, one should accomplish the desired siddhi. Even when accomplishing mundane and supramundane mantras, or accomplishing all mundane and supramundane sentient beings, one should accomplish the siddhis as they have been described, having performed the self-consecration of the body-vajra and so forth.
Regarding the phrase "the Buddha" and so forth, the yogin should not prostrate to any of the Buddhas or Bodhisattvas. If one asks, "To whom should one not prostrate?"—
"When joined with body, speech, and mind," it is said; when the yogi is joined with body, speech, and mind, one should not prostrate. By this, the yoga should be practiced without interruption; it will be accomplished in the manner of rubbing together fire-sticks. Therefore, one should not prostrate, having completely abandoned focal points. However, when the yogi is unable to maintain constant application, at that time one should prostrate. Regarding the phrase "of the universal Vajrasattva" and so forth, whichever yogi belongs to the family of hatred should meditate by visualizing all the Tathāgatas within their own maṇḍala. In brief, regarding the phrase "sentient beings" and so forth, the yogi of the family of desire should meditate by visualizing the entire realm of sentient beings through the meditation of correctly joining them with the essence of the family of desire.
In order to show that a yogi who has attained power during the previous stage of approach and so forth, and who is intensely devoted to that, should engage with excrement, urine, and so forth with the mind itself in this way, it is said: "With vajra urine, the expanse of space," and so forth. A yogi who desires to achieve the accomplishment of invisibility should meditate on their own deity as equal to space. For that very reason, it is said: "In the four times, according to the ritual," and so forth. Alternatively, "one should also always seize the substance" means that seizing all conceptual thoughts is the seizing of the substance; one should meditate that the three realms are the mind.
Through the practice of the Vidyādharas, one should visualize the crown ornaments as the Vajra Body and so forth, according to the divisions of the families. If one asks what the result of doing so is, it is said: "They cannot be overcome by the wrathful ones," and so forth. Regarding the passage "With the Vajra Body, [one should [visualize] food," and so forth: at the time of eating, all yogins should maintain the divine pride of the Vajra Body by means of the essence-mantra of the Vajra Body. Regarding the external earth and so forth, one should maintain the divine pride of the Great Vajradhara from the syllable HŪṂ. When reading the sublime Dharma, one should maintain the divine pride of Lokeśvara from the syllable ĀḤ. Regarding the passage "The body, speech, and mind of all Vajradharas," and so forth: the body, speech, and mind of the deities of the five families are the vajras, and these are the essences. The vajra is suchness. Having contemplated that very equality, he became silent; this is for the sake of teaching disciples that all phenomena are of the nature of non-substantiality. That very point was spoken by the Tathāgatas in the passage beginning, "The nature of the Vajra Body, Speech, and Mind is non-apprehensible." Regarding the request, "Blessed One, please do not analyze the words of the Vajra Speech of all the Tathāgatas, as they are the source of all errors": the speech that teaches the Vajra Body and so forth arises from conceptual construction and is not ultimately real.
"Do not conceptualize it in this way, thinking that it does not exist in the ultimate sense." Why is that? If one asks why it should not be analyzed as "arising from conceptualization of that which is not authentic speech," the text states, "Because all the Tathāgatas," and so forth. The very body, speech, and mind of all the Tathāgatas are the vajra expanse (dharmadhātu); their essential nature manifests as all forms for the sake of all sentient beings. To "go" and "follow" into those is to be the lord of all the Tathāgatas. "Going" refers to first realizing and attaining manifest, perfect enlightenment. "Following" refers to following with the power of application that increases further and further.
This is what is being shown: because this Great Vajradhara manifests all forms through the essential nature of the body, speech, and mind of all the Tathāgatas, he manifests through the power of the perfection of skillful means—the secret syllables of the selflessness of the body, speech, and mind of all the Tathāgatas. Therefore, do not say that speech arises from inauthentic conceptualization. If one were to say such a thing, what fault would there be? Because [such a claim] would lead Brahmā and others to disparage the Great Vajradhara, [viewing him] as arising from erroneous conceptualization.
It is of a false nature, and thus the Teacher does not employ the secret syllables that characterize the selflessness of body, speech, and mind. Therefore, failing to recognize the capacity to teach, they will treat these secret syllables with contempt, thinking, "This is merely teaching through such words." For this reason, things are delightful only so long as they are not analyzed. That is why it is said, "For what reason?"—this states the cause for why that very [reality] is not spoken.
The phrase "let alone you bodhisattvas" and so forth demonstrates the position of the Tathāgatas themselves. This is what they are teaching: "Although Brahmā and the others have conceived such thoughts, we teach the nature of phenomena (dharmatā) exactly as it abides; we do not deceive the world with what is to be taught. Since we have realized awakening, and that is not within the sphere of our conceptualization, what need is there to mention the essence of awakening, the Great Vajradhara? It is an essence free from all conceptualization. How could it be taught?"
Therefore, although Brahmā and the others may have conceived such thoughts toward the Blessed One, nevertheless, in order to plant the seeds [of awakening] in them, the teaching of the Dharma is the arising of the origin of all distortions, which are the emergence of incorrect conceptualizations.
Why is that? This asks for the reason why you say, "You do not know this awakening." "The vajra awakening of non-arising arises from the unchanging essence" means that the perfection achieved through meditating on selflessness is the unchanging state of being without essence. Therefore, the awakening that arises from meditating on the authentic reality, free from all conceptual constructions, is the essence of the individual self-cognition of yogis. By this very method, the Vajra Body and so forth are also non-arising here; and the fact that the nature of the Vajra Body and so forth is an essence devoid of substantiality is also the very essence of all sentient beings—this is the meaning. Thus, all sentient beings have attained awakening. One should connect this to the statement that "one who conceptualizes the identity of phenomena as naturally pure is not a speaker," because all phenomena are the essence of suchness, the naturally pure nature of reality. To conceptualize the very essence of that which possesses such a nature is to conceptualize the identity of phenomena as naturally pure; the meaning is that, ultimately, there is no arising. For that very reason, it is said: "In the expanse of phenomena, there is no abiding." The expanse of phenomena is suchness, and that itself is without abiding. Conceptualizing that is the essence of the identity of phenomena as naturally pure.
"Arising from the vajra" means arising from suchness. Just as all things arise from space, in the same way, conceptualizations arise from suchness. "Speaking" refers to what occurs conventionally; "not speaking" refers to the ultimate. "How does the Blessed One truly enter?" refers to the source of birth. Regarding the passage beginning with "Abiding in the center of the vajra expanse of space," a yogi who has attained the signs through meditating on the Vajra Body and so forth should practice the conduct and meditate on this yoga for seven days. Through the application of Vairocana and the others in space, the yogi should place the forms of their respective deities in the five locations of the maṇḍala of Vairocana and so forth. One should then imagine that the forms of Vairocana and the others have entered the crown of one's own head, and that one is being consecrated with the water of nectar by Locanā and the other consorts of one's own family.
"The samayas of body, speech, and mind,
Should be examined for the sake of the Great Seal.
If one meditates on all according to the ritual,"
and so forth: the samaya of the body is the Vajra Body; the samaya of speech is the Vajra Speech.
The samaya of the mind is the vajra of the mind. Through the application of one’s own body-vajra and so forth, one meditates on the generation, emanation, withdrawal, abiding, and stabilization of one’s own form; by meditating on these, one should cultivate the meditation that conceptualizes the great mudrās of the body-vajra and so forth, which is the meditation taught for all families. "One should not bind the hand mudrās" means that for the yogi whose intention is firmly fixed in suchness, this is the vow: one should contemplate that all phenomena arise from conceptualization, and that all these are perfected by mind alone. "The samaya of the Buddha" refers to the yogi of the vajra body, speech, and mind. "By the samaya of the three vajras, one should make them joyful and satisfied" means that the yogi of the hatred family should contemplate the entire realm of sentient beings as being of the nature of the hatred family. Regarding "the equality of all Tathāgatas" and so forth, it is taught that all these, such as the five Buddhas, are in the ultimate sense of a single essence, namely, the essence of suchness; thus, they enter into meditative equipoise. "You all should also perceive this directly" is what is shown by all the Tathāgatas looking upon the maṇḍala. "One should view [them] as the vajra of bodhicitta itself" refers to the intention regarding the manner of future transformation.
This was spoken with the nature of phenomena (dharmatā) in mind. For that very reason, it was said: "The bodhicitta and the master..." and so forth. For instance, regarding the passage beginning, "O son of noble family, the Buddhas, the Blessed Ones," those who abide having vowed to attain enlightenment in the infinite world systems of the ten directions are described as "Buddhas" because they abide in the aggregates of certainty. The aggregate of merit arising from the body, speech, and mind, motivated by the power of their aspirational prayers, and the aggregate of merit born from a single pore of the master’s body, motivated by bodhicitta, is far greater than the former. For that very reason, it was said: "O son of noble family, bodhicitta..." and so forth; otherwise, it would contradict such statements as, "Otherwise, there is no example of equality even in space." Therefore, in order to inspire beginners, the term "Buddha" is used here for an ordinary being (pṛthagjana). The passage beginning, "The Bodhisattva Maitreya," and so forth, is intended to show the danger here, thinking: "May ordinary beings not fall into the great hells by generating a mind of contempt for a master who possesses such a great aggregate of merit." Furthermore, this was spoken with the master being equal to the Great Vajradhara in mind.
In order to generate reverence for the master, it is said, "You bodhisattvas, listen!" and so forth. This demonstrates that making offerings to the Great Vajradhara is itself an offering to the master, because the Great Vajradhara and the master are one and the same.
Regarding the phrase "arising from the secret vajra samādhi," this refers to the maṇḍala of the samādhi of selflessness, which is equal to the vajra, and from which the tathāgatas and bodhisattvas are generated.
Regarding the passage beginning with "Abiding in the center of the expanse of space," those who wish to confer empowerment upon themselves or others should mentally visualize the maṇḍala of any of the five tathāgatas in the sky, in a square or other form. Then, having perfectly made all the offerings to it, one should visualize the lord of the maṇḍala at the heart of oneself or the other. Then, one should visualize all the tathāgatas in the expanse of space holding vases completely filled with the nectar-water of the vajra body, speech, and mind, and thereby confer empowerment upon oneself or the other.
For those who delight in the yoga of the Vajraḍākinī, the yoga of the Vajraḍākinī is taught: "The maṇḍala of flesh, bone, and so forth," and so on. From this mantra, HŪṂ HRĪḤ KHAṂ, there arises a fierce and hideous form with bared fangs and a wrathful face.
One should visualize oneself as the nature of Vajrasattva, four-armed and having the color of an utpala petal, holding a trident, a hook, a vajra, and a skull-cup. Sitting in the center of one's own maṇḍala, one should meditate on a maṇḍala of bone, blood, and so forth in the sky. Having placed one's own mantra upon the tongue, rays of light—blue, yellow, white, red, and green—issue from the tongue, drawing up the blood of the sky as previously described and striking it into one's own mouth. Furthermore, if one wishes to afflict a sentient being, at that time one should visualize a three-pronged vajra-kīla above or in the heart of that being. In order to show that the yogin should contemplate foods as being the essence of the vajra body, speech, and mind, it is said: "Whether it be food or even drink," and so forth. This refers to the five offerings and the five nectars, either mentally or else as the other [substances] that are intensely blazing. "According to the ritual" means that having attained the signs, one uses the substances as described, which are intensely blazing. Regarding the line: "Of the infinite realms of sentient beings, the people who uphold the samaya," this should be explained by meditating on the perfect union of the four, Locanā and the others. Regarding the line: "From the three secrets of body, speech, and mind, the vajra-born is produced; it should be accomplished by the excellent ones," this means that one should meditate after having thus generated the bodhicitta. "Having smeared it to the height of a span, one should visualize the maṇḍala upon the crown of the head."
As for this: when a yogi becomes weary from meditation, at that time, one should visualize a maṇḍala of the five nectars (pañcāmṛta) raised about a span above the crown of one's head. In the center of that, one should contemplate the syllable OṂ like a blazing fire, by which the five nectars are melted and one should imagine them descending into one's own body.
Regarding the prohibition against performing activities such as building stūpas: one who possesses the application of meditative equipoise and is thoroughly endowed with the contemplation of suchness (tattva) should not abandon such an application to perform them. However, for a yogi who is not in meditative equipoise and lacks the contemplation of suchness, it is not prohibited. If this were not accepted, then if activities such as stūpa construction were prohibited even for those engaged with kings, women, or wealth, it would create an obstacle to the merit of subtle means, and this would consequently not be the word of the Buddha. Therefore, one who possesses a mind of firm certainty in suchness should not perform stūpa activities after having completely abandoned such an application.
Furthermore, when arising from yoga, these [activities] should be performed. For it is said that the Blessed One (Bhagavān) does not create obstacles to merit; therefore, whoever creates an obstacle would not be the Blessed One. One should place [the deity] within the center of the wheel, possessing a garland of white light rays.
Regarding the phrase "and so forth," from the syllable hūṃ, a white eight-spoked wheel appears in the right hand, with a white bhrūṃ at its hub that neutralizes poison through white light rays; at the time of gathering, everything becomes black. For the rite of paralyzing, the wheel and so forth are yellow; one should visualize them upon the poison, and when they move over the poison, imagine them moving downward. Regarding the phrase "for beings, the wheel," and so forth: for a being or another, one should draw a twelve-spoked viśvavajra with saffron, and upon it, an eight-spoked wheel. In the center of the hub of that wheel, one should place the name of the person to be protected and the mantra, enclosed within the syllable haṃ. In the four directions of the wheel are the heart mantras of Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. In the four intermediate points of the wheel are the heart mantras of Locanā and the others. Furthermore, in the directions of the east and so forth, one should write the heart mantras of Ārya Mañjuśrī, Yamāntaka, and the others. On the rim of that wheel, one should write everywhere: oṃ hulu hulu tiṣṭha tiṣṭha bandha bandha hana hana daha daha amṛte hūṃ phaṭ. Then, from the syllables hūṃ and bhrūṃ, one generates a viśvavajra and a wheel. One should then perform the accomplishment through one's own name and mantra, with the person to be protected residing within the armor of the haṃ. Having visualized the Tathāgatas and so forth in their respective places from their own heart mantras, one should perfectly worship them with all offerings.
Having again performed the perfect protection of the object to be accomplished with a net of vajra light rays, if one fastens that [substance] such as birch bark to the upper arm or the neck, or places it inside a stūpa, such a deity will provide protection. Regarding the phrase "This vajra añjana mantra," and so forth: having performed one hundred thousand recitations of this mantra through the application of the noble Amṛtakuṇḍalī, on the fourteenth day of the waning moon, at a crossroads or at the foot of a solitary tree and so forth, one should mentally generate the maṇḍala of the noble Amṛtakuṇḍalī and, in accordance with the ritual, perform the descent of the vajra añjana. Regarding the phrase "because of a lack of fortune": at that time, sentient beings have few afflictions and are of good nature; therefore, it is inappropriate for them to abandon desire through desire and so forth. Consequently, because this is not taught to them, they are said to be "without fortune." Regarding the phrase "in a moment, an instant, a brief flash, one brings the awakening of a Buddha to completion": this refers to the teaching on the sublime moments and so forth born from the ultimate limit, or it refers to the mere generation of the seed-syllable. These were spoken so that sentient beings who have faith in this tantra may generate devotion. Regarding the phrase "having heard this samaya of the syllables of Vajra Speech," and so forth: it means that by way of meditating on the yoga of the selflessness of body, speech, and mind, one attains [the result] in a moment, an instant, or a brief flash; thus, they are thoroughly gathered.
These teachings are presented by the bodhisattva mahāsattvas in this way in order to inspire those sentient beings who have exceptional devotion to the Great Assembly of the Three Secrets, so that they might think: "For bodhisattvas who have entered the great stages, there is no opportunity to even hear these names; we, however, are far more exalted than they."
Regarding the phrase "the three sufferings," these are the suffering of conditioning (saṃskāra-duḥkha), the suffering of change (vipariṇāma-duḥkha), and the suffering of suffering (duḥkha-duḥkha). Regarding the phrase "the three secret syllables," the body, speech, and mind are the three vajra secrets; because they are ultimately of the nature of non-substantiality, they are called "syllables."
The statement, "O Blessed One, we do not even have the fortune to hear even the mere names," means that if for the time being they lack the fortune to manifest the secret syllables through reflection and meditation, what need is there to mention hearing them? This is because we are of the nature of the secret syllables, and thus it is contradictory for something to act upon itself; furthermore, it is because the hearing, reflection, and meditation, as well as the hearer, the reflector, and the meditator, have not been produced.
In this way, even by way of unexamined convention, it is so that ordinary beings might realize: "We have the fortune to hear these secret syllables and so forth, whereas the buddhas and bodhisattvas do not."
Regarding the phrase "the syllables are common," this is stated in order to dispel the disparagement of those bodhisattvas who are unable to hear the secret syllables; therefore, it is said, "for the sake of purifying the three secret syllables." Having thus shown the purification of the secret syllables, the Tathāgata’s abiding in the bhaga of the consort is for the sake of causing those to be trained to understand that all phenomena are of the nature of non-substantiality, and thus to generate desire for this; the phrase "for the sake of purifying the secret syllables" is the very reason for this here.
Then, regarding the passage beginning with "all the Tathāgatas" and "in the realm of sentient beings," it is because it is said: "That which is the mind of sentient beings is called 'sattva' because it is stable; because it is in meditative equipoise, it is 'samādhi'; and because it is definitive, it is 'vajra'." The term "Lord of the Abode" refers to having become the sovereign of the three realms. Furthermore, if one asks whose mind it is, it is said to be the "Vajra Mind," and the Vajra Mind is the bodhicitta free from the conceptualizations of subject and object. Since the actualization of method and insight is what is intended here, the phrase "please protect me" refers to meditating on the perfect union of method and insight. "O Protector, if you wish for me to remain alive this day..."
This means that if, in the continuum of a yogin who engages in passion, the generation of the perfect union of method and insight in order to abandon passion through passion is "living," the same should be understood for others as well. Regarding the phrase "having entered the meditative absorption called the Vajra Glory of Enjoying All Desires": through the union of method and insight with the four [consorts] such as Locanā and the rest, generating the entire realm of sentient beings as the essence of Samantabhadra is "enjoying all desires." Because it is beautiful by that very fact, it is "glory" (śrī); the meditative absorption that generates that is the "meditative absorption called the Vajra Glory of Enjoying All Desires," and he entered into that. Regarding "enjoying the desires of the samaya wheel": this means the Blessed One himself is seated within his own maṇḍala. Regarding "the complete purity of the vajra body, speech, and mind": this means he has manifested the indivisible great nature endowed with the union. Regarding "he became silent": because self and other are non-referential, he is without the conceptual elaboration of speech. Thus, having remained in the state of method and insight, in order to care for sentient beings who engage in passion, the Blessed One, through the power of previous momentum, [emanated] for the sake of those to be trained the bodies, speech, and... of all the Tathāgatas arising from the union.
Through the seminal fluid, which is the essence of the vajra mind, the world systems are completely filled and generated like an optical illusion. Because they also realize that very vajra body, speech, and mind, they become the essence of Samantabhadra. This teaches the following: having established oneself in the nature of the primordial union of the Great Vajradhara, one meditates upon the primordial union, the supreme king of the maṇḍala, and the supreme king of activities. Then, through the pride of being the lord of the maṇḍala, one forms the conviction that all phenomena are like space. When the Locanā and others offer their supplication, one meditates on the perfect union in the manner of an optical illusion; this should be practiced with the conviction that the conduct of sentient beings is the conduct of abandoning passion through passion.
Then, if one becomes weary from meditating during the four periods of the day, one should dissolve the three syllables of Vajrasattva into the vajra body, speech, and mind. Vairocana is the vajra body of all those in the three realms; Amitābha is the vajra speech of all those in the three realms; and the Great Vajradhara abides as the vajra mind of all those in the three realms. One should contemplate this through the union of the equality of the body, speech, and mind of all the Tathāgatas.
Through this commentary on the Vajraśekhara composed with devotion by Ānandagarbha, may the merit I have accumulated cause the world to become Vajradharas. [The body, speech, and mind of all the Tathāgatas...]
The Commentary on the Difficult Points of the Great King of Rituals known as the Guhyasamāja of Speech and Mind, composed by the master Ānandagarbha, is hereby complete. It was translated by the Indian abbot Vijayaśrībhadra and the chief editor-translator, the monk Rinchen Zangpo, and later edited and finalized by the ācārya Śraddhākaravarman.
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.