Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary serves as a technical and philosophical guide to the Yamāri tantra, aiming to resolve difficult points and justify the unconventional methods prescribed in the root text. The author argues that the tantra's focus on the welfare of both the practitioner and others is achieved through a paradoxical framework where seemingly non-virtuous acts, such as killing or the subjugation of women, are reframed as compassionate bodhisattva activities. The text integrates a wide range of justifications, including references to the Buddha's own manifestations and the nature of bodhicitta, to reconcile tantric practice with Mahāyāna ethics. Beyond ritual instructions and the etymology of the deity Yamāri, the work commits the reader to a rigorous view of non-duality, where saṃsāra and nirvāṇa are seen as indistinguishable and consciousness is understood as naturally luminous and space-like. By synthesizing ritual praxis with high-level metaphysics, the text seeks to transform the practitioner's perception of reality and their relationship with the master and the deity.
Provenance
About this text
A commentary on the difficult points of the Great King of Tantras, the Glorious Black Yamāri, the Śrīkṛṣṇayamārimahātantrarājapañjikāratnapradīpanāma serves as a technical and philosophical guide to the Yamāri tantra. Attributed to the Indian author Ratnākaraśānti, the work was translated into classical Tibetan by Vinayacandra and lo tsa ba dge slong chos kyi shes rab. It is preserved in the Tengyur, volume བི, where it comprises 98 pages and is situated within the Other Skillful Means Tantras collection. The work seeks to resolve complexities in the root text and justify unconventional methods, such as killing or the subjugation of women, by reframing these seemingly non-virtuous acts as compassionate bodhisattva activities intended for the welfare of both the practitioner and others. By integrating justifications that reconcile tantric practice with Mahāyāna ethics, the author commits the reader to a rigorous view of non-duality in which saṃsāra and nirvāṇa are indistinguishable and consciousness is naturally luminous. Scholars and serious readers consult this text today to understand how the tradition justifies paradoxical frameworks and the etymology of the deity Yamāri, while navigating the tension between ritual instructions and the prohibitions found in the Prajñāpāramitā.
Cite thisAnuvāda, “A Commentary on the Difficult Points of the Glorious Black Yamāri King of Tantras called “The Jeweled Lamp”” (Toh 1919), machine draft, 2026.https://naxiai.com/tibetan/works/toh1919
Summary & commentary
Significance
The work is significant for its attempt to provide a moral and philosophical defense of 'wrathful' tantric practices within a Buddhist framework. It illustrates the tension between sūtra-based ethics and tantric methodology, offering a window into how later scholars reconciled these contradictions through the lens of compassion and emptiness.
Structure
Passages
Section
Description
1-12
Introduction and Ethical Justification
Discusses the purpose of the tantra and defends controversial practices as compassionate bodhisattva activities.
23-80
Deity Analysis and Ritual Instructions
Explains the etymology of Yamāri, the nature of the deity, and specific ritual requirements including the use of images.
91-113
Practitioner's Mindset and Ethics
Addresses the practitioner's willingness to endure suffering for others and the importance of the relationship with the master.
125-132
Metaphysical and Philosophical Discourse
Explores the nature of suchness, the identity of saṃsāra and nirvāṇa, and the space-like quality of consciousness.
133
Concluding Remarks
Notes on the introductory narrative of the instructions.
Themes
Compassionate Violence (3-4, 91)
Non-duality of Saṃsāra and Nirvāṇa (125-126)
Nature of Consciousness and Space (127, 132)
The Role of the Master and Mantra (113)
Etymology of Yamāri (35)
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 Black Yamāri King of Tantras called “The Jeweled Lamp”·
In the language of India: Śrīkṛṣṇayamārimahātantrarājatīkāratnapradīpanāma. In the language of Tibet: Dpal gshin rje dgra nag po’i rgyud kyi rgyal po chen po’i dka’ ’grel rin po che’i sgron ma zhes bya ba (The Jewel Lamp: A Commentary on the Difficult Points of the Great King of Tantras, the Glorious Black Yamāri). Homage to the glorious Vajrasattva!
To the one who is most terrifying and difficult to approach, who subdues the turbulent hosts of the many kinsmen of Māra, who is preeminent over the three worlds through the excellence of his own power, the heroic enemy of Māra—may that glorious Yamāri, who is hostile to such [evil], protect me here and now! Since he protects me, may the learned be patient as I slightly unravel this tantra that he teaches.
Here, the text begins from the words "Thus have I heard at one time" and continues until the end of the eighteenth chapter, ending with the words "Thus he spoke" for the purpose of pacifying the Māras. If one asks what the text of this tantra teaches: it teaches the essential nature of this Blessed One, his enlightened activities, and the causes for attaining that [state]. Specifically, through passages such as "the Lord of all the Tathāgatas, the Blessed One," and so forth, his essential nature is shown. Through passages such as "Just as sentient beings enter, the distinctions of karma are thoroughly analyzed," and so forth, his enlightened activities are shown. Through passages such as "One should not disparage the master," and so forth, the supreme causes for attaining the state of this Blessed One are shown.
Thus, this tantra teaches the perfection of the welfare of the Blessed One Yamāntaka himself and the perfection of the welfare of others. Furthermore, any fortunate individual who trains in this tantra will gradually achieve the perfection of their own and others' welfare. As it is said in the glorious Cakrasaṃvara:
"Any supreme person who practices this conduct,
Possessing a nature purified of all misdeeds,
Will attain the level of a Tathāgata,
And in birth after birth, will become a righteous king
Of the Sugata’s family."
Therefore, this tantra is the expression, and its meaning is that which is to be expressed. Moreover, by means of the connection between the method and its result, and through that connection, one correctly realizes the unerring meaning. By practicing with devotion according to that realization, one perfectly attains the non-abiding nirvāṇa. Thus, those possessing the realization that the perfection of the welfare of oneself and others is accomplished through these branches, such as the purpose and so forth, understand this.
For that reason, it is logically impossible for those who engage in this to do so without purpose. Furthermore, since the Perfectly Awakened One, who possesses supreme compassion, could never speak words that are purposeless for others, it is appropriate to engage in this with devotion to the pure scriptures alone. As it is said:
"Scripture is the word of one who is trustworthy;
Know scripture to be that of one whose faults are exhausted.
Because their faults are exhausted, it is illogical
For them to speak false words, as there is no cause [for it]."
Thus it is said in verse. If it were true that this tantra teaches methods such as generosity that benefit both oneself and others, then it would be acceptable. However, this tantra teaches killing and the like, which do not benefit others. Furthermore, it teaches activities such as subjugating women, which are prohibited in the Mother of the Victors (Prajñāpāramitā) with the words: "One should not perform mantras of forceful conduct, nor mantras of sexual union with women." This is also not established as a path that accords with reason, and thus it is improper. It is said that one remains in a body as wicked as a rākṣasa, and like the flower-arrowed god of desire, one remains in a body that incites others. Such a body becomes a condition for either hatred or attachment, both of which are utterly undesirable. As it is said: "The śrāvakas are those who possess the view of being without afflictions; they are those who have completely abandoned the afflictions of humans. In the cities of the Victors and so forth, they are without afflictions because they have severed the stream of afflictions." Since this [tantra] is inferior even to the śrāvakas, one should not adopt either the cause or its result in this tantra. Therefore, since this is not a pure scripture, who would enter into it? Consequently, its supreme result, along with its cause, is not something to be desired. If one thinks that just as the ritual of washing reeds might be considered an accomplishment, yet it is not a true washing and thus remains unaccomplished or indistinguishable from it—or even more contemptible—such a position is not tenable. For although activities such as killing in this tantra appear to harm others and are not pleasant, they are indeed beneficial, just like relying on a bitter medicine.
This is the duty of a bodhisattva; if it is not performed, it is a fault. As it is said: "Even if one is possessed of afflictions, one should not fail to practice the Dharma." Therefore, since acts such as killing arising from compassion appear clearly in many sūtras and tantras, the Mother of the Victors merely prohibits the practice of wrathful deeds when one's own hatred is the cause. Consequently, the Noble Compendium of Reality also states: "For the sake of benefiting sinful beings, for those who are sinful, who engage in evil, and who are perverse, if one performs the act of killing in order to fulfill the Buddha's command, success will be achieved." Furthermore, it is said: "The Blessed One Vajrasattva declared: 'If one does not turn back those who commit the acts of immediate retribution for the sake of purifying their sins, then even if they have faith in the act of killing, they will attain siddhi.'" Also, in the Noble Sūtra of Skill in Great Secrets, it is taught that the merchant bodhisattva completed the perfection of ethical discipline by killing a deceitful merchant with a short spear. Since the Teacher thus teaches the act of killing, this tantra should not be disparaged. Nor should it be disparaged because it teaches the subjugation of women; for there are women who have fulfilled their aspirations and attained the state of a bodhisattva, and by striving intensely in mantra and meditative concentration to subjugate them, the practitioner's web of obscurations is cleared away. Once the obscurations have become thin, they become a suitable vessel for union with her. Through union with her, their attachment and so forth are exhausted. As it is said in the Noble Array of Stalks:
Also, from the teaching on the liberation of the courtesan Bhadramitrā: "Noble son, I have attained the bodhisattva liberation called 'The Culmination of Freedom from Attachment.' Noble son, in that way, to the gods I appear in the form of a goddess, with a complexion and shape, and a radiance and purity of color that surpasses [their own], appearing according to their inclinations. Likewise, to nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and non-humans, I also appear in the form of a woman, with a complexion and shape, and a radiance and purity of color that surpasses [their own], appearing according to their inclinations. If any sentient beings whose minds are completely enveloped by desire come into my presence, I teach them the Dharma that leads to freedom from desire; having heard that Dharma, they too will attain freedom from desire. They also thoroughly attain the bodhisattva samādhi called 'The Unattached.' Some, upon merely seeing me, become free from desire and also thoroughly attain the bodhisattva samādhi called 'Endowed with Joy.' Some attain freedom from desire through merely conversing with me and also thoroughly attain the bodhisattva samādhi called 'The Unattached Melody.'"
Some, by merely taking his hand, will attain freedom from passion and also fully attain the bodhisattva samādhi called "Pervading and Abiding in All Buddha-fields." Some, by merely staying together in one place, will attain freedom from passion and also fully attain the bodhisattva samādhi called "Illumination through Separation." Some, by merely looking, will attain freedom from passion and also fully attain the bodhisattva samādhi called "Ornament of the Aspect of Perfect Peace." Some, by merely yawning, will attain freedom from passion and also fully attain the bodhisattva samādhi called "Scattering the Opponents." Some, by merely closing their eyes, will attain freedom from passion and also fully attain the bodhisattva samādhi called "Illumination of the Buddha's Domain." Some, by merely embracing him in their lap, will attain freedom from passion and also fully attain the bodhisattva samādhi called "The Essence that Completely Gathers and Does Not Abandon All Beings." Some, by merely kissing him, will attain freedom from passion and also fully attain the bodhisattva samādhi called "Touching the Treasury of Merit of All Beings."
"In this way, I shall establish every single sentient being who comes into my presence in this very state of the bodhisattva liberation—the ultimate freedom from attachment, the realization of the stage of omniscience that is free from clinging," she said. Furthermore, in that same context, the liberation of the daughters of the king named Prabhūtaratna is taught: to that universal monarch Prabhūtaratna, there were an ocean of daughters, all of whom were like the precious women emanated by the bodhisattva Samantabhadra, as numerous as the atoms in ten oceans of world systems. They possessed mental bodies as numerous as the atoms in ten oceans of world systems; they possessed an ocean of various wheels of the continuous stream of existence as numerous as the atoms in ten oceans of world systems; they possessed heads as numerous as the atoms in ten oceans of world systems, representing an ocean of unsurpassed bodhicitta; they possessed foreheads as numerous as the atoms in ten oceans of world systems, representing the ocean of the expanse of phenomena (dharmadhātu) like space; they possessed eyebrows as numerous as the atoms in ten oceans of world systems, representing intention and superior intention; they possessed eyes as numerous as the atoms in ten oceans of world systems, representing an ocean of vast insight and wisdom; and they retained everything heard from all the tathāgatas.
He possessed ears as pleasing as the number of atoms in ten oceans of world-systems. He possessed a nose as excellent as the number of atoms in ten oceans of world-systems, having correctly undertaken the great ocean of vows. He possessed a tongue as vast as the number of atoms in ten oceans of world-systems, proclaiming the ocean of dharmas. He possessed a smile as radiant as the number of atoms in ten oceans of world-systems, having completely abandoned the two extremes of the dharmadhātu. He possessed hands as numerous as the number of atoms in ten oceans of world-systems, endowed with great love and great compassion. He possessed a heart as tireless as the number of atoms in ten oceans of world-systems, in fully accomplishing the welfare of all sentient beings. He possessed breasts as beautiful as the number of atoms in ten oceans of world-systems, the ocean of the accumulations of merit and primordial wisdom. He possessed a navel as profound as the number of atoms in ten oceans of world-systems, the various oceans of the deep dharmas. He possessed a waist as firm as the number of atoms in ten oceans of world-systems, the ultimate cooling of all objective referents. He possessed hips as stable and indestructible as the number of atoms in ten oceans of world-systems, the vast vajra-like samādhi.
They possess feet as numerous as the atoms in ten oceans of world-systems, in which all mundane and supramundane things are perfectly and sequentially interlinked. They wear beautifully the garlands of various flower nets of the branches of enlightenment, as numerous as the atoms in ten oceans of world-systems. They are clad in the most excellent robes of the liberations of buddhas, bodhisattvas, śrāvakas, and pratyekabuddhas, as numerous as the atoms in ten oceans of world-systems. They are perfectly adorned with the ornaments of the Dharma of all buddhas, as numerous as the atoms in ten oceans of world-systems. Their bodies are thoroughly anointed with the fragrant incense of the ethical discipline of the Tathāgatas, as numerous as the atoms in ten oceans of world-systems. They have attained the supreme perfections of the ornaments of joy and skillful means, as numerous as the atoms in ten oceans of world-systems. From those realms, there emerge oceans of dharmas that follow after wisdom, as numerous as the atoms in ten oceans of world-systems. From every single pore of their bodies, there also emerge oceans of sandalwood incense that follow after compassion, as numerous as the atoms in ten oceans of world-systems.
The fragrant scents of those oceans of incense also completely fill many oceans of world systems, as numerous as the atoms in ten oceans of world systems. All those sentient beings who are to be tamed by the oceans of skillful means and the ornaments of joy, and who perceive those oceans of fragrance, attain the fragrant ocean of the Tathāgata’s ethical discipline, as numerous as the atoms in ten oceans of world systems. All those sentient beings who are to be tamed by the oceans of skillful means and the ornaments of joy, and who behold those oceans of the distinct qualities of form, attain the ocean of the Tathāgata’s pure body of insight and wisdom, as numerous as the atoms in ten oceans of world systems. All those who hear the oceans of melody attain the ocean of retaining what is heard from all the Tathāgatas, as numerous as the atoms in ten oceans of world systems. All those who are taken by the hand attain the oceans of great love and great compassion, as numerous as the atoms in ten oceans of world systems. All those who see and touch them attain the ocean of various merits and wisdom, as numerous as the atoms in an ocean of world systems.
All those who sit together upon a single seat shall be established upon lion thrones at the essence of enlightenment as numerous as the atoms in ten oceans of world-systems. All those whose mouths touch one another shall attain oceans of gateways to liberation as numerous as the atoms in ten oceans of world-systems. All those who embrace one another in their laps shall attain the ocean of the equality of the tathāgatas’ dharmakāya as numerous as the atoms in ten oceans of world-systems. And all those who rely upon the dharmadhātu shall attain the tathāgatas’ blessings as numerous as the atoms in ten oceans of world-systems, which purify the ocean of intentions of as many sentient beings as there are in oceans of world-systems as numerous as the atoms in ten oceans of world-systems, and they shall sow the ocean of seeds that become completely pure and perfected. Thus it is said. Here, the phrase "relying upon the dharmadhātu" refers to the two entering into union; it is expressed differently because the terminology of the scriptures is not explicitly revealed but remains hidden. Furthermore, the term "seeds" refers to their own very substance, and it is just like that.
Therefore, even the mere desire to bring such a woman under one's influence is meritorious, for the Lord Buddha himself took the form of a woman. As it is said in the Āryatattvasaṃgraha: "Ema ho! Because the bodhicitta desires to benefit all sentient beings, by whatever means to discipline them, the Hero has manifested in the form of a woman."
Furthermore, out of compassion, the method of subjugation was taught to thin the faults of those who, due to excessive attachment to women, engage in many improper mental engagements, or who intend to and act upon the thought of abducting the wives of others. Thus it is said:
"When humans hear this king of secret mantras, they attain the bliss of many tens of millions of Buddhas. Through the emission of semen, the touch of the firm [organ], gazing at the wheel, and certain realization; through falling to the ground, the stumbling of the feet, the flow of semen, and the arising of the power of passion—when beautiful women behold this, may the mantra of Kurukullā, which subjugates beings, be accomplished. Please, Protector of beautiful form, explain the samayas for the drawing of the painted image."
And from another source:
"Having set the wife of another in one's mind, whoever indulges in the torment of desire for her, through an ignorant mind, gains much sin through the faith of desire for another's wife. Yet, for one who has faith in the Victor and strives for the benefit of others, whatever mantras are explained by the gods, nāgas, asuras, yakṣas, gandharvas, and the accomplished ones—"
"Those Hearers of the Victor, Pratyekabuddhas, Tathāgatas, and Bodhisattvas, having clearly beheld the future sentient beings who are without a protector or refuge, bestowed their blessings upon them." Thus it is said. Therefore, because this path teaches the application of bringing women under one's power, it is by no means something to be abandoned; for if it were, then scriptures such as the Ārya-Mahā-upāyakauśalya would also have to be discarded. Furthermore, this assumption of a body that is extremely unattractive, like that of a rākṣasa, is the supreme method for those disciples who cannot be tamed by peaceful means. Thus, the Ārya-Tattvasaṃgraha also states: "Ema ho! I am the one endowed with the great method of taming through skillful means; for the sake of taming sentient beings, I have become a stainless wrathful deity." And from the Ārya-Gandavyūha, in the explanation of the liberation of the god Mahādeva: "Furthermore, noble son, for those sentient beings intoxicated by the pleasures of desire and completely attached to the enjoyments of sensory objects, I bless those very objects so that they appear unattractive. For those who are to be tamed by subduing their anger, pride, arrogance, haughtiness, and conceit, I manifest a body that is fierce, like a rākṣasa, unattractive and terrifying, in the manner of one who eats flesh and drinks blood; thereby I pacify all those agitated by conceit and arrogance. For those who are lazy and so forth—sentient beings who have abandoned diligence—I [manifest as] fire, water, and kings..."
Having fully demonstrated the terrors of thieves and harm and induced weariness [with cyclic existence], they establish one in the application of diligence. Thus, by those various means, they utterly destroy the discordant factors of all the perfections, accumulate the collections for all the perfections, and truly transcend all the precipices of the mountain of obscurations. In order to grasp the unobscured dharma, they turn one away from all non-virtue and truly establish one in the perfection of all virtue. As it is said, and from another source:
"For those who are extremely fierce and violent,
Peace will not be beneficial.
Seeing this, the Vajra-Holder
Became Hevajra himself."
Therefore, one should not disparage even the wrathful forms. Likewise, one should not disparage other forms that inspire intense passion, such as Aṅgavajra and so forth. For some who do not bow to anything that is not a pleasing form, that very [wrathful form] is the sublime one. Thus it is said:
"To him who is by nature free from attachment and aversion,
But who, for the sake of training, is wrathful toward the wrathful
And appears to the lustful as if lustful—
To that one abiding in supreme enlightenment, I prostrate.
To him who, knowing karma and its ripening,
Acts with passion through the forms of secret mantra
In accordance with all beings—
To that Guide of Mantra, I prostrate."
Therefore, [one should not disparage] the teaching of the act of killing, the description of subjugating women, or the assumption of terrifying forms.
Those who wish to enter this king of tantras with devotion, having established through reasoning and scripture that those who uphold the forms that inspire passion are valid, should understand the system of this tantra in the following way: from the words "Thus have I [heard]" up to "together with [them]" is the teaching of the introductory setting (nidāna). From "Then Vajrapāṇi, the Blessed One, the Lord of all Tathāgatas, was addressed by Vajrasattva" up to "the eighteenth chapter was honored" is the teaching of the introduction (upodghāta). From "Then the Blessed One, the Lord of all Tathāgatas" up to the end of the seventeenth chapter is the teaching of the actual tantra. By the words "The Lord of Secrets, the distinguished Vajra family, spoke thus in order to pacify the hosts of Māra," it is shown who taught this tantra and for what purpose it was taught. Regarding the actual subject matter of the tantra to be entered: in the context of the teaching, the first chapter shows the clear realization of the path for the practitioner. The second chapter shows the praises, the blessing of the six limbs, and the colored powder maṇḍala. From the third chapter, it shows the supplication for the drawing of the maṇḍala, the tasting of nectar, the summoning of the wisdom wheel and so forth, the determination of the seats of the deities, the deity yoga of the four activities, and the applications of the activities.
The fourth and fifth chapters teach the activities of the yantra. The sixth chapter teaches the determination of the mudrās, the samayas, the empowerments, the offering cakes, and the activities of the yantra. The seventh chapter teaches the specific activities of the four goddesses and the conferral of empowerment. The eighth chapter teaches the wheel of protection for the command, the entry of the disciples, the blessing into emptiness, the blessing of the offerings, the blessing of the resultant body, and the activities of the fire ritual. The ninth chapter teaches the collection of activities such as bringing down rain. The tenth chapter teaches the application of the vetāla, the summoning of the maiden, the determination of the gatekeepers, the meditative absorption for the emergence of the secret maṇḍala, the gatekeepers, and the determination of the seats of the goddesses. The eleventh chapter teaches the suchness of the deity, the activities for generating the secret maṇḍala, the conduct, the sādhana of the mudrā, the sādhana of Yamāntaka with the staff, the samaya substances, the application of ointments, and the reliance on nectar. The twelfth chapter teaches the songs of praise, the method of recitation, the rosary, the subduing of malevolent spirits, the measure of recitation, the activities of the offering cake, the offering of the divine food, and the activities of offering the fee. The thirteenth chapter teaches the sādhana of Vajraḍākinī and the sādhana of Vajrapātāla.
The sādhanas of Vajra Hayagrīva are taught. From the fourteenth chapter: the definitive procedure for the lines, the initiation of the disciples, the procedure for the lines once again, the offering of the supplication, the procedure for the site, the division of the site into sections by means of lines, the accomplishment of the maṇḍala, the scattering of colored powders, the dimensions of the darvī and sruk ladles, the greatness of the tantra, the procedure for the descent [of the deity], the procedure for clay statues and paintings, the sādhana of Ekajaṭī, the sādhana of Pukkasī, and the sādhana of Mañjuvajra are taught. From the fifteenth chapter: the sādhana of the Noble Viṣaharī, the sādhana of Kurukullā, and the sādhana of Vajrānaṅga are taught. From the sixteenth chapter: only the sādhana of the glorious Heruka is taught. From the seventeenth chapter: the meditation on the Lord, the meditation on the remaining deities of the maṇḍala, the song for rousing the Lord, the manner of arising, the teaching on the withdrawal of yoga, the manner of the samaya, the teaching on the greatness of the tantra, and the completion stage of the ultimate truth are taught; this is the summary of the meaning. Furthermore, these all consist of: the activity of the samaya which is universal; the activity of empowerment based upon the samaya; the activity of approach for one who has received empowerment in order to perform the approach; the activity of near-accomplishment of the approach; and the manner of the result, as one abides in the result through having accomplished the accomplishment.
Since the attainment of the result is the performance of the welfare of others, it constitutes the elaboration of activity. For supreme individuals, these six are definitive; however, for those of lesser capacity, there is a fourfold definitiveness consisting of the samaya, empowerment, approach, and the elaboration of activity, because the former are unable to accomplish the supreme siddhi through those alone. Furthermore, this king of tantras is highly disordered; therefore, one should connect the various sections—such as the activities of approach and so forth—to their respective places according to the guru’s oral instructions. Specifically, first, one should consolidate those passages that teach the activities of the samaya. Then, those that teach the activities of conferring empowerment. Then, those that teach the activities of approach and accomplishment. Then, those that teach the activities of the result. Then, those that teach the infinite activities. Having thus shown the entire summarized meaning, one now proceeds to analyze the actual text. Regarding the term e-vaṃ: e is the perfection of insight (prajñāpāramitā) for the sake of being free from effort; it is the absence of elaboration, or the discernment and knowledge of one’s own object exactly as it is. As it is said: "Insight perfectly engages in the absence of appearance and in discernment." Furthermore, it is not an absolute emptiness; the syllable vaṃ shows it to have the essence of compassion, because through the supreme method one does not abandon migratory beings, nor does one forsake one’s own bliss. Therefore, the syllable e is excellent insight and the syllable vaṃ is the sublime method. As it is said: "By the beautiful e which is like that, the center is adorned with vaṃ."
Since that very [reality] is the abode of the Buddhas of Great Bliss, it is said: "The precious casket of the Buddhas, the basis of all bliss without exception." Because that very insight and method are Great Bliss, they are the syllable ma. The syllable ya is that which performs whatever benefit for beings through the non-duality of method and insight. The syllable śru is that which causes the exhaustion of the defilements of beings. The syllable ti is that which, once the defilements are exhausted, establishes them in suchness. Therefore, "at one time" means at the time when the non-dual method and insight perform the benefit of beings through Great Bliss. "The Blessed One" (bhagavān) is e-vaṃ-mā-yā, as previously explained. "All the Tathāgatas" refers to Yamāntaka of Delusion and the others. Because their body, speech, and mind are also indivisible and are e-vaṃ-mā-yā, they are "Vajra"; for it is said: "Indivisible is called Vajra." That very [reality] is the "consort" because she gives birth to the Buddhas, as it is taught: "She who is the nature of delighting in the welfare of others, the nourisher and progenitor of all heroes, is the Mother of Loving-kindness." Thus, that very Perfection of Insight is the bhaga, for it destroys the mara of the afflictions. As it is taught: "Because it destroys the afflictions, insight is called bhaga." "Was dwelling" refers to the Perfection of Insight and—
The Enemy of Yama abides inseparably from the tathāgatas. As it is taught: "O Noble One, rich in qualities, you and the Buddhas, the teachers of the world, are seen to have no distinction, just like the moon and the moonlight." Having thus taught the Perfection of Wisdom, through its blessing, the appearance of the Buddha, Dharma, and Saṅgha is expressed in the passage beginning with "The Enemy of Yama, Mohavajra," and so forth; the meaning of these words is similar to what will be explained later. This introduction to the tantra is presented in terms of the two bodies. Now, another explanation will be stated.
The phrase "Thus have I heard at one time" demonstrates the excellence of the compiler. In this way, "thus" is the response to a question. When the Buddha’s scriptures were being compiled, the great bodhisattvas asked Vajrapāṇi, "Speak exactly as you heard it from the Blessed One." Vajrapāṇi then addressed those who were to explain it, saying, "I have heard it thus." The word "I" means that he heard it directly himself and not through a lineage from another. "Heard" means it was apprehended by the auditory consciousness, but not directly perceived. "At one time" means that he heard this at one time and something else at another, thereby acknowledging his own great learning. In that way, he is worthy of being requested by others.
It is for the sake of the direct disciples, to humble the pride of those who accept mere hearsay, and to praise the excellent compilers who have heard much. By the phrase "at one time," the difficulty of finding the teaching is also shown; the thought is: "I heard this at one time, but I have not heard it again and again." By this, the excellence of the teaching is shown as being extremely difficult to find. Furthermore, "at one time" refers to the time of its occurrence; because of its supremacy, the excellence of the time is also shown. From whom was it heard? It says "the Blessed One" (Bhagavān); it means that this was heard from the Teacher who has conquered the four types of Māras. Alternatively, it was heard from the Teacher of infinite qualities. As it is said: "The Buddha endowed with qualities is explained as the Blessed One; he is said to possess six qualities, which are all the qualities such as mastery." By this, the excellence of the Teacher is shown. Where was it heard? For that reason, it says "in the bhaga of the Vajra Consort of the body, speech, and mind of all the Tathāgatas." Here, the two bodies of the Tathāgatas, which act in accordance with how to discipline sentient beings, are the "Tathāgatas." All of them equally abide in the bhaga; it is not the case that only some do. Then, because their very body, speech, and mind have taken the form of a woman in order to care for those with desire, they are called the "Vajra Consort of body, speech, and mind."
Regarding the term bhaga: it is the ground that abides like the bhaga of the Vajra Consort. Just as the secret maṇḍala resides in what is called the consort’s bhaga, the triangular mudrā of the source of phenomena (dharmodaya) abides in an upright position, white in color and pervading space. In its center, the Blessed One dwells together with his retinue. Furthermore, he dwells within a multi-storied palace in that center, endowed with qualities such as being square and so forth; therefore, the phrase "dwelling in the bhaga" is intended to mean dwelling in the multi-storied palace in the center of the bhaga. Thus, what is taught by the analogy of the bhaga is that he dwells within the celestial palace (vimāna) that arises and pervades the entire expanse of space; by this, the excellence of the location is shown.
As for the phrase "dwelling": it means dwelling by means of the three modes of conduct, or dwelling by means of the three bodies (kāya). If one asks what kind of retinue it is, it is stated: "Yamāntaka, Mohavajra," and so forth. Because grasping at entities and non-entities as nirvāṇa is a source of harm, it is "Yama" (the Lord of Death); one who overcomes that view is the "Enemy" (ari). Ignorance regarding the true nature of phenomena is "delusion" (moha); because that very [ignorance] is destroyed by the mirror-like wisdom (ādarśajñāna), it is "Vajra" (the Destroyer) due to the fear of the view of entities and non-entities. This should be connected with the phrase "together with him," and the same applies to the others as they are explained below. Alternatively, "Yama" refers to the discordant nirvāṇa, and "Enemy" refers to the one who brings it to an end.
That which, in its activity, does not abandon any sentient being but holds them all is stinginess (mātsarya); furthermore, because it destroys [the self] without compassion and makes all things one's own through the wisdom of equality (samatājñāna), it is a vajra. In some manuscripts, the term for Yama is read as "Slanderous Vajra" (paiśunya-vajra); there, it is explained as follows: the speech of those who propound the existence of external objects and who speak of scripture and reasoning is called "slander." Having refuted them, one establishes the wisdom of equality arising from one's own philosophical tenets; because it destroys inferior schools, it is a vajra. The discordant nirvāṇa is Yama, and because it destroys that, it is called the "Foe." Attachment to the welfare of sentient beings is passion (rāga); since that is the very nature of the wisdom of discernment (pratyavekṣaṇājñāna), it is liberated from ordinary things and destroys ordinary conceptualization, and is thus a vajra. The nirvāṇa of attachment to extreme peace is Yama, and because it brings that to an end, it is called the "Foe." The delusion of seeking one's own happiness and the craving for the welfare of others is envy (īrṣyā), which is the wisdom that accomplishes emptiness (śūnyatā). Because it is terrified of being intent on one's own welfare, it is a vajra. Because it is averse to the grasped and the grasper and so forth, it is hatred (dveṣa); furthermore, because it destroys the grasping at things as real, it is called a vajra.
Nirvāṇa devoid of compassion is the Lord of Death (Yama); because it utterly eradicates that, the very wisdom of the utterly pure dharmadhātu, which is the nature of Dveṣavajra, is spoken of as the "enemy." The māra of the aggregates is the Lord of Death; because it destroys that, it is the "enemy." Furthermore, because it destroys the view of the transitory collection and the cognitive obscurations, it holds a hammer; thus it is a "hammer," and because it is indivisible, it is also that very "vajra." Because it destroys the view of grasping at extremes and the afflictive obscurations, it holds a club; thus it is a "club," and because it cannot be destroyed by others, it is a "vajra." The māra of the afflictions is the Lord of Death; the very destruction of that is called the "enemy." Because it teaches the Dharma unstained by wrong views and the obscurations of birth, it is a "lotus," and because it is indestructible, it is a "vajra." The māra of the Lord of Death is the Lord of Death; because it destroys that, it is the "enemy." Because it cuts through the view of holding views as supreme and the karmic obscurations, it is a "sword," and because it cannot be broken, it is a "vajra." The māra of the son of the gods is the Lord of Death; because it brings that to an end, it is spoken of as the "enemy." Because it is indestructible by discordant factors, great loving-kindness is the "vajra." Because it radiates infinite bodies to all disciples without exception, it is the "Radiant One" (Phro byed ma). In some manuscripts, it is read as "Vajrasattvā," in which case she is called "Vajrasattvā" because she thinks of the welfare of disciples without obstruction. That is the Blessed One himself, appearing there as the nature of delusion.
Indivisible wisdom is the vajra; because it has arisen as that very wisdom of total purity, she is Vārāhī. Furthermore, the Blessed One Vajradhara himself appears as her. Indivisible wisdom is the vajra; because he proclaims the melody of the dharmadhātu in accordance with the inclinations of those to be trained, he is Sarasvatī. Furthermore, the Blessed One, the very nature of passion, appears as her. Indestructible wisdom is the vajra; because she holds the head and other sense organs for the sake of sentient beings, she is Gaurī. Furthermore, the Blessed One, the enemy Yamāntaka of jealousy, appears as her. In some manuscripts, the name is read as "Vajra-Sword-Mother" (Vajrakhaḍgī); in that case, because she holds the secret sword that cuts the enemies of the body, speech, and mind of the Victors, she is the "Sword-Mother," meaning the secret nature of body, speech, and mind.
Thus, regarding the three types known as the deities of the maṇḍala, the deities who listen to the Dharma, and the concordant deities: having shown that the deities of the maṇḍala themselves are the deities who listen to the Dharma, the phrase "and so forth" is used to indicate that the remaining retinue, such as the other deities who listen to the Dharma, have also assembled. The thirteen deities previously explained are mentioned merely as the principal ones; the meaning is that an infinite retinue of both mundane and supramundane beings, including those principal ones and others, has assembled to listen to the Dharma. If one asks how they were situated at that time:
Therefore, it is said, "and the saṅgha of the great Yamāntaka." From the phrase "some have the form of the Yamāntaka of attachment" up to "some have the form of the Yamāntaka of envy," it means that there is none among them who does not possess the form of Yamāntaka. They are called the "saṅgha" because they are indivisible or because they truly subdue Yama. "Together" means they are present together in the bhaga of the consort. This constitutes the excellence of the retinue.
In this regard, as for the phrase "at the corners" (grānte) that appeared previously, some masters explain that these are ordinary deities listening to the Dharma, and that the four protectors of the Yamāntaka directions reside at the four corners; they identify these as the "four skull-cup Yamāntakas." However, that is not logical, because if that were the case, there would be seventeen deities in the maṇḍala. Why? Because in that context, only the maṇḍala deities are mentioned, and the elder masters have explained that there are only thirteen maṇḍala deities. Furthermore, the tantric explanation that "at the four corners are human skulls" does not state that those [skulls] are deities. Therefore, it is appropriate to understand "at the corners" as referring to the corners of the divine pedestal or the inner corners where the four, such as Vajracarcikā and the others, reside. The introduction to the tantra is explained according to the superficial, formal [maṇḍala].
"E-vaṃ is the saṃbhogakāya."
With a mind possessed of passion, I shall teach what was heard. At one time, the Blessed One, the non-dual Dharma, through the drops of his own essence, resided within the bhaga—the lotus of the consort—along with all the tathāgatas, known as the Vajra Body, Speech, and Mind. The emanation bodies, such as Vajra Yamāntaka and the Deluded One, were intent upon listening. There, from the saṃbhogakāya, the words of the Dharma were heard by the nirmāṇakāya. This is the profound introduction to the tantra, explained according to the mantra system.
Having thus explained the introduction, now, in order to show the "exhortation" (nidāna), the words "Then" (atha) and so forth are spoken. In this context, "Then" means "may there be auspiciousness," or "immediately after the subduing of Māra," or "immediately after the introduction was set forth." Some say that because this tantra is a condensed summary of the meaning of the root tantra of two hundred and fifty thousand [verses], the word "Then" is used in terms of that summary. This is incorrect. If the word "Then" were intended to indicate a specific subordinate context, such a supporting factor would have to be mentioned, yet it is not present here; therefore, it lacks that power. Furthermore, although the two hundred and fifty thousand [verse] tantra is the source text for this very work, this text does not show itself to be a summary of that; since the introduction is mentioned here first, that interpretation is also untenable. Therefore, the word "Then" must certainly be understood in the manner previously stated.
Some say that the word "then" (tatas) means "immediately after [the Buddha] was seated." If that were the case, how could one explain the invocation, the command, and the subduing of Māra that precede it? Therefore, that interpretation is incorrect. Others say that "then" does not refer to a formal aspiration, as it was not mentioned at the outset. Nor does it refer to the immediate conclusion of the introductory setting (nidāna), as the meaning here depends on the actual subject matter. Nor is it a summary, as it lacks the necessary capacity. Therefore, they say it indicates that the teaching was spoken specifically for the sake of Vajrapāṇi.
Regarding the term "Vajrapāṇi": he is called Vajrapāṇi because he was born into the lineage of the yakṣa Vajrapāṇi, or because he was given a vajra into his hand and consecrated with that name. He is shown to be a sovereign of the ten grounds (daśabhūmīśvara), having been prophesied in the future to become the Blessed One Vajrasamudghāta. In this Yoga Tantra, he is the emanation of the Great Vairocana, the bodhicitta Samantabhadra; here, the "vajra" is great wisdom (jñāna). As it is said:
"Through training for many eons,
Skilled in the systems of tantra, logic, and the grounds,
He who utterly destroys the city of the conditioned—
Grant the noble ones the firm vajra of wisdom."
Thus, he who possesses a body with hands and so forth that are of the nature of the vajra of wisdom is Vajrapāṇi, known as the "Emanation Buddha." Therefore, this Blessed One himself, elsewhere...
"Emaho! I am self-arisen, the steadfast being Samantabhadra. Although I am without a body, in order to demonstrate that, I have become the body of a being." Thus he uttered this intentional expression. Therefore, it is the nirmāṇakāya speaking to the nirmāṇakāya. The Blessed One is Śākyamuni, who is also the lord of all the tathāgatas, because he acts to generate the appearance of the Buddhas as a single entity in manifold ways. As it is said: "The body of the perfect Buddha is one; although all the guides have a single purpose, they appear extensively in immeasurable and various forms throughout all ten directions." Therefore, all the Blessed Ones, the tathāgatas, are the lord themselves, through their mutual empowerment. For that reason, it was previously taught using the locative plural, "in the bhagas of the consorts." Regarding "by Vajrasattva," vajra is non-dual wisdom, and because that very [wisdom] is established as unchanging, it is called "being" (sattva). As it is said: "Because it is steadfast, it is called a being." Therefore, the one called Vajrasattva, the lord of all the Blessed Ones, the tathāgatas, is the Blessed One Śākyamuni himself. "Having called him" means making him understand through the verbal sign: "O Vajrapāṇi of great power!" Having called him, what did he say to him? For that reason, from the eighteenth chapter:
Then, in this work titled The Instruction on the Oral Tradition, the system of the treatise to be understood from the lineage of gurus is established; this is the "instruction" (upadeśa), and that itself is the "oral tradition" (kathā). If one asks, "From where is this known?" it is from the great tantra of two hundred and fifty thousand verses. If one asks, "Where does that reside?" it dwells beneath the earth, held as the property of the nāgas. Because those for whom the teachings were extensively spread have not become suitable vessels, only a condensed portion circulates in Jambudvīpa; for the majority remain there. Thus it is said:
"The supreme, precious teaching, so excellent and beneficial,
Whichever pure method it may be, is held by the great ones
With devotion like a crest-ornament, their heads crowned by serpent-hoods;
Dwelling in the depths of the earth, they dispel the darkness."
If one asks, "In what way have humans not become suitable vessels?" it is as it was said: "Blessed One, how is it that [the teachings] were condensed from the elaborations?" He replied: "In this Fortunate Aeon, the bodhisattvas and ordinary beings will have short lifespans; how then could they be able to uphold them? How could they listen to them? How could they master them?" He asked: "Blessed One, why have the lifespans of beings become so short?" Vajradhara replied: "As long as those who have become masters (ācārya) are possessed of root downfalls (mūlāpatti), and as long as those who enter [the path]—the disciples—engage in the ten paths of non-virtuous action..."
Those who are ordinary beings would also become killers; how then could they be capable of grasping [the meaning]? In that way, those who are singularly and completely attached to the desire for the assembly of women will not have it extensively taught in all the tantras. Thinking, "Therefore, may they not pass away while still attached to the mere wisdom of hearing and reflection, without having tasted the flavor of the nectar of meditative concentration," he intentionally blessed the text so that the extensive version does not appear. Some say that the very extensive text is preserved with devotion by the ḍākinīs in the abode of the Vidyādharas, but I have not seen such a scriptural authority. If such an extensive text exists, since we do not know it in any way, who would believe it? If one asks, "What valid cognition is there to prove its existence?"—trust in the guru’s oral instructions as they have been taught is the means to attain the ultimate goal. As it is said:
"Any bodhisattva who acts in accordance with the instructions,
Maintains mindfulness, and does not violate the guru’s word,
Will thereby accomplish all goals in harmony;
In harmony with the Buddha-wisdom, they will awaken at the seat of enlightenment."
This should be applied extensively to the account of the Brahmin Jayoṣmāyatana. Thus, that itself is the valid cognition for the practice.
Just as the noble Sudhana achieved his purpose by entering into the midst of fire, what need is there for logic based on direct perception and the like? As it is said in the Śrī Cakrasaṃvara: "Regarding all mantras in common, they are not to be refuted by logical arguments. They are not to be grasped by the eye or the hand, but are to be accepted through faith alone."
If one asks how to interpret the statement: "Therefore, O monks, or wise ones, just as gold is tested by being burned, cut, and rubbed, you should accept my words after thorough examination, and not out of mere devotion," the answer is as follows: This was said in order to prevent those who have not met a genuine spiritual friend from repeatedly accepting the scriptures of the Lokāyatas and others as authentic. Thus, for those who have not met a genuine spiritual friend, what is taught by such a person is indeed authoritative; therefore, there is no contradiction here.
"The Blessed One" refers to the Supreme Being of the Śākyas. "When he attained manifest, complete enlightenment" means when he generated the vajra-like samādhi; therefore, it should be construed as "when he intended to attain manifest, complete enlightenment." "Māra" is the sinful god of desire. His "army" consists of the fourfold military forces: cavalry, infantry, charioteers, and elephant-riders. "Extremely terrifying" means that for those who have not seen the truth, their hearts might even burst; as it is said in the Ārya Lalitavistara:
It is taught that if the Blessed One had not blessed him, the army of Māra would have caused the hearts of the people of Jambudvīpa to burst. The array of Māra’s forces is also described there in great detail. "The Terrifying One" refers to the Blessed One being present to instill fear. "Assembled in great numbers" means that, as stated in the Ārya Lalitavistara, all the Māras of the hundred billion great trichiliocosms without exception gathered for the sake of battle; it is as numerous as that. "By the power of perversion" means that they acted with the perverse pride of boasting in childish deeds such as hurling mountains. "The Blessed One" is as before. Because he could withstand the great army of Māra, he is the "Great Sage" (Mahāmuni). "He terrifies the awakening of his own mind through discernment" means that by attempting to harm his body, they remained as obstacles to that. "At that time" means at the moment when such things were occurring. "The great Māra" refers to the vast military host of the Māra of the Son of the Gods (Devaputra-māra). "Victorious over that" means that he became the cause of victory. "Thus it is said" refers to the samādhi of the illusion-like samādhi, as it is said: "The Son of the Śākyas realized that phenomena arise dependently and are of the nature of non-entities. Possessing a mind like space, even when seeing the deceptive army, he was without fear." Thus it was spoken.
"Having entered into meditative equipoise in that samādhi" means to manifest it, which is to say, to generate it within the mental continuum. Because the body, speech, and mind of the Blessed One, the Protector of the Śākyas, have become a single nature and are indivisible, they have become like a vajra. Although they are one, in accordance with what is renowned to the spiritually immature, the plural form "those" is used. From among those, just like light rays emerging from a body, the great wrathful Yamāntaka was definitively emanated.
Some say that the use of the plural form "body, speech, and mind" here indicates that from the body the wrathful form was emanated, from the speech the fierce and terrible roar was proclaimed, and from the mind he emerged as utterly devoid of substantiality and free from conceptualization; therefore, they say this plural form is intended.
Others say that because it is stated "the vajra of body, speech, and mind," and since "vajra" is the very state of union, then in reality, from the attainment of manifest enlightenment, the subduing of Māra is displayed for the sake of those to be trained. Since the great wrathful one is also emanated from that union, they say the plural form is inconsistent with the actual meaning.
Regarding that, "wrathful one" (krodha) refers to one who possesses the "wealth of playful manifestation" through the skillful means of taming disciples by means of an illusory-like play; thus, he is the "wrathful one" who possesses the wealth of playful manifestation.
Because he is greatly superior to the wrathful deities of the māra class, he is "Great" (Mahā), or alternatively, his physical stature is large. Regarding the term "Yamāri," the sound of "Yama" refers to the Lord of Death; thus, he is the "Enemy of Yama" (Yamāri), meaning he utterly subdues Yama. If one asks what this so-called "Yama" is: Yama is that which follows embodied beings like a co-emergent deity and strives to kill them; he is also known by the synonym "Lord of Death" (Mṛtyu). As it is said:
"While a person thinks, 'This I shall do today, this I shall do tomorrow, this I shall do later,' Yama, holding a club in his hand, looks on with a sidelong glance, his eyes bloodshot with rage, and with a loud laugh, he strikes down all hope."
Furthermore, the Noble Sūtra of the Good Night states:
"Who knows if death will come tomorrow? Therefore, one should practice this very day. The Lord of Death is not a friend to this great bliss; he is not one who knows me."
These [beings] are a distinct class of hungry ghosts (preta) with immense power who kill those who commit negative deeds prematurely. As it is said:
"Afflicted by the sucking of the vital points, as if entering a most unbearable, pitch-black darkness, one is utterly abandoned by beloved acquaintances. Though tightly bound by the noose of Yama, one plucks at one's hair and wails in lamentation; yet the kinsmen in the midst of that turmoil do not hear one's own cries, as if they were deaf."
Likewise, during the intermediate state (antarābhava), they are also...
Those gandharva beings are intensely tormented; on paths of perilous danger, where water and boulders clash and sharp thorns are entangled, they are bound by the neck with the noose of time and led away, struck with clubs by the fierce henchmen of Yama. Thus it is said. Likewise, they utterly crush those beings of the hells; the hell-guardians strike them with clubs and, while they are shedding tears, force them to drink molten iron—streams of blazing sparks. The hell-guardians are the servants of Yama. Then, those servants of Yama say to the hell-beings, "What do you desire?" and so forth, as taught in the sutras. Furthermore, the cause for birth in such an inexhaustible state of existence is as it has been said: "Those who are extremely wrathful and fierce, who are deceitful and speak lies, and who delight in cheating those who are weighed, will be born as the rākṣasas of Yama." Therefore, because they kill, bind, and inflict great torment, they are called "Yama." If that is so, one might ask: why was the etymological meaning of the name "Yama" not stated previously when the gods were explained? Because the term yugam is derived from ya, it carries the sense of "becoming two." When teaching the supreme meaning, such a [literal] harm does not exist; and since this explanation is also understood as the introductory context of the meaning, it was not included there, as it is already explained here.
The wrathful deity who subdues by mere sight those who cannot be tamed by the peaceful means of the previously explained iron hook is the enemy. Regarding the phrase "he has certainly emerged": "certainly" means for the sake of subduing; "emerged" means he has appeared. In that case, this is also most excellent: the emanation of the Great Vairocana is Vairocana himself, and his further miraculous manifestation is the Buddha, the Venerable Śākyamuni. This is because it is said: "In the delightful realm of Akaniṣṭha, above the Pure Abodes, the Perfect Buddha attained enlightenment there; the emanations attained enlightenment here." If one asks, "Is this not the emanation of that emanation?" it is not so, because even emanations that appear in a continuous lineage are nothing but the manifestation of the Great Vairocana himself. Previously, the Buddhas were shown to be one; furthermore, what is called an "emanation" is not something separate from wisdom, for it is wisdom itself that has attained manifestation. Therefore, the master Buddhśrī also stated: "Having directly realized one's own nature, which consists of wisdom and method, according to the sequence explained, as long as one has mastery over the emanations, one must manifest a nature inseparable from one's own essence. This is because it is suitable to generate the unerring nature, because it has the single characteristic of being the nature of wisdom and method, and because it is of an undifferentiated continuum."
The continuum is the stream of conceptualization arising from each preceding conceptualization. It is not something else called an "emanation," for otherwise it would be a mere conceptualization. If it is asked, "How can it be called one, given that it is a manifold nature due to its distinct types?"—if that were the case, nothing at all would be one. Even a single deity’s body is of a manifold nature because it consists of many parts, and a partless entity is not observed. Just as it is established as one conventionally, so too, in relation to the adherence to that very essence despite its manifold nature in another mode, one engages in mental engagement through the non-differentiating adherence that "all are of one nature." By these means, the superior conviction in the equality of all things is explained, because they are all identical in being free from aspects such as grasping. Otherwise, there is no other "all" that could serve as the basis for conventional designation apart from the objects of that appearance; since those too are of a nature that is simultaneously realized, they cannot be differentiated. Thus, it is said that no other characteristic of oneness is shown. Therefore, for one who is intent on discerning the individual essence of reality as it is, the explanation that "all are of one nature" applies to this mere conventionality.
It is impossible to take any entity as an object without it being even slightly distinct [from the subject], because all cognitions, by the very fact of reaching their own nature alone, lack the apprehension of the nature of another. Each deity of the maṇḍala, which is the nature of the yogi’s own mind arising as the reversal of every discordant factor without exception, is to be individually analyzed as the natural state; for it is explained that one’s own meditative absorptions (samādhis) are precisely what demonstrate the non-apprehension of those various distortions.
Therefore, statements such as "The perfect Buddha is awakened therein" are spoken from the perspective of those childish beings who are to be introduced to the specific application of the mind. In reality, Vairocana, Śākyamuni, and so forth, are the single wisdom itself seen as distinct and designated by various names. Thus, the glorious Ḍākinīvajrapañjara states:
"The enumerations of the names of the Victors are:
Nitya, Vajra, Moha,
Viśva, and Vairocana;
Oṃ, Māyājāla,
and Kāyavajra are well known.
Kṣitigarbha, Mahāmoha,
Mudgarīśvara, Yamāntaka,
Tathāgata, and Śākyamuni—
these are renowned as the names of the Buddha."
Thus, the Blessed One Vairocana’s various names are shown. Therefore, how could this [wisdom] be inferior simply because of different names or the appearance of diverse emanations?
That is indeed true; however, another question remains. The Māyājāla states:
"Accomplished from the wisdom of HŪṂ,
The majestic Mañjughoṣa,
Renowned as the Foe of Yama,
Blazing like the fire at the end of an aeon."
Furthermore, the Rite of Victory over the Three Worlds says:
"Then, the wrathful name of Mañjughoṣa
Is Yamāntaka,
Fierce and possessing fierce power,
Dense with blazing flames of weapons."
If this Foe of Yama is taught to be the wrathful form of Mañjughoṣa, one might ask: "How is it that this tantra is taught as the wrathful form of the Blessed One Śākyamuni?" There is no prohibition in those tantras stating that there is no wrathful deity called Yamāntaka other than Mañjuśrī. Therefore, who can prevent this Blessed One from being established as Yamāntaka? Thus, what harm is there in this argument?
Furthermore, regarding Mañjuśrī himself: in the past, countless aeons ago, when the Tathāgata named Jaladharagarjitaghoṣarāja was present, he was a universal monarch named Gaganarāja. At that time, he generated the mind of enlightenment as a monk named Jayamati. Then, exhorted by a Dharma teacher named Viśuddhacāritra, he attained supreme intelligence. He became a lord of the ten grounds and remained for inexpressible aeons.
This prophecy of the Tathāgata named Samantadarśin is the Mañjuśrīkumārabhūta of the Pāramitāyāna. In the Great Way of Secret Mantra, he is the Bodhisattva Vajratīkṣṇa, who emerged from the mudrā of the Great Vairocana, the Vajrasattva at the heart of Vairocana; he is Mañjughoṣa. Thus, from the Tattvasaṃgraha: Then the Blessed One entered the meditative absorption called the Vajra of the Dharma Blessing, which arises from the samaya of the Great Bodhisattva Mañjuśrī. Then, from his heart, he brought forth this own essence-mantra of all the Tathāgatas, called the Samaya of the Great Insight-Wisdom of all the Tathāgatas: vajratīkṣṇa. As soon as this emerged from the hearts of all the Tathāgatas, the Blessed Vajradhara himself became the sword of insight and emerged. He entered the heart of the Blessed One Vairocana, merged into one, and took the form of a vajra-sword, remaining in the two hands of the Blessed One. Then, from that form of the vajra-sword, there emerged Tathāgata bodies as numerous as the subtle atoms of all world systems. Having performed the wisdom of insight and so forth of all the Tathāgatas, as well as the miraculous powers and emanations of all the Buddhas, the meditative absorption of Vajrasattva is indeed the most sublime Mañjuśrī.
Because they are utterly stable, they merge into one and transform into the body of the Bodhisattva Mañjuśrī Kumāra. Abiding in the heart of the Blessed One Vairocana, he utters this inspired utterance:
"Emaho! Consider me to be Mañjughoṣa of all the Buddhas.
For although insight is formless, it is perceived as melody itself."
Thus it was said. Therefore, Mañjuśrī is the Blessed One, the Crest of the Śākyas himself, because the Great Vairocana himself appears as Mañjuśrī. Consequently, since Mañjuśrī is taught to be the wrathful Yamāntaka, any dispute regarding this tantra is merely a failure to understand the dispute.
Now, the connection should be recalled: having thus emerged, that Yamāntaka subdued the hosts of Māra and attained the state of union of the Blessed One. Then, with the intention of entrusting that great wrathful deity to Vajrapāṇi—who would always follow him for the sake of those to be trained in the future—he emerged. The Blessed One, the Lord of all Tathāgatas, Vajrasattva, called out to Vajrapāṇi, and the Blessed One, the Great Sage, commanded Vajrapāṇi:
"O Vajrapāṇi, seize the body of the great wrathful Yamāntaka! Terrify the Māras, nāgas, yakṣas, and gods! Strike them with fear! Slay them!"
At that time, in the presence of the Blessed One, he immediately seized him just as he had been told. He held him.
"Mastered" and "honored" are the terms to be connected. Regarding the phrase "hold this body": it means, "Just as you have been devoted to me and have constantly followed me, you should likewise show such devotion to this great wrathful deity." Alternatively, "hold this body" means, "Make yourself into this body and become non-dual with it." Therefore, this [deity] is explained as the expounder [of the tantra], and at the time of showing the excellence of the retinue, he is also shown as a member of the retinue in relation to the venerable Śākyamuni, as in the phrase "the enemy of Yama, the destroyer of hatred." This also demonstrates the non-duality of Vajrapāṇi and this great wrathful deity. The expounder of this tantra is this very one, while the excellent teacher is the Blessed One, Śākyamuni himself. Regarding "māras," these are the kinsmen of the black deities of the Heaven of Controlling Others' Emanations. Regarding "nāgas," these are the five classes of nāgas who delight in asuras and māras. Regarding "yakṣas," these are Vajrapāṇi, the Blue-Robed One, and the secret ones of the māra faction. Regarding "gods," these are those such as the Four Great Kings and others who are devoted to the māras. Furthermore, at a time when the Perfectly Complete Buddha had not yet turned the wheel of Dharma, most of the gods and others did not abandon harming others and were counted among the faction of the māras. Thus, it is said in the Guhyacandratilaka:
Then the Blessed One, the Great Bliss Samantabhadra, entered the meditative absorption called "The Glorious Endowment of the Splendor of the Glorious Vajradhara Adorned with Great Bliss." Arising from that, he gazed throughout all the infinite and boundless world systems of the ten directions and, being filled with wonder, exclaimed: "Alas! This world system is empty! It is bereft of the great mudrās of all the Tathāgatas, and thus it is being tormented by all manner of malevolent beings. It is being utterly devoured by all yakṣas, rākṣasas, diseases, harms, great demons, and all the primary and secondary afflictions." Thus he thought, and so forth. Furthermore, from that same source: Then all the Blessed Tathāgatas gathered once more and, looking repeatedly at the Blessed One, entered the meditative absorption called "The Splendor of the Enjoyment of Non-dual Great Bliss and Supreme Joy." Having been exhorted, they entered the heart of the Blessed One and perfectly dissolved into the great bodhicitta. At that time, in these three realms, there was no one to teach the sublime Dharma, to lead others into it, or to cause them to abide in the teachings. There was no one to lead others to the Buddha, the Dharma, and the Saṅgha. [The world was filled with those] whose minds were wrathful, fierce, terrifying, and extremely malevolent; who were obscured by the darkness of desire, hatred, and ignorance; and who were violently turbulent and snatchers of the lives of others.
The Tathāgatas, abiding by the power of their former aspirations, beheld those who steal the minds of others, those who covet the wives of others, and those who harm others through the afflictions and secondary afflictions such as lying, slander, and harsh speech; those who devour one another’s flesh, and those who dwell in unskillful actions, crying out, "Alas! These three worlds are being destroyed!" Thus it is said: "Therefore, since the appearance of a Buddha is the support for all mundane and supramundane happiness without exception, the appearance of Buddhas is blissful, and the teaching of the Dharma is also blissful." This is expressed in verse. Now, it is said, "Since there is no other means to subdue those who are utterly wicked, terrify them!" This refers to those who are easy to subdue. To those of intermediate capacity, it is said, "Terrify them greatly!" To those who are extremely difficult to subdue, it is said, "Kill them!" Furthermore, just as in the Āryatattvasaṃgraha, the Blessed One Vajrapāṇi manifested as the fierce Trailokyacakravartin, this is merely not mentioned here because the text is highly condensed. Some say that with these words, the Blessed One emanated a wrathful deity, entrusted him with the task, and then, having accomplished the explanation of the protection wheel by subduing the Māras, he attained manifest enlightenment in the form of Yamāntaka through the sequence beginning with: "In the center of that, through the union of the moon and vajra, one should visualize Yamāntaka." However, that is not the case.
Because there is no purpose in the body being truly entrusted [to another], and because even if they were truly inseparable, the Blessed One’s enlightenment is not dependent on others—a point that the foolish do not accept. One might ask: "Was it not previously stated that Yama is the Māra of the Lord of Death? Here, since the Māra of the Son of the Gods was subdued, he is the enemy of the Māra of the Son of the Gods, but not the enemy of Yama." That is true; however, the Māra of the Son of the Gods is said to be one who hurls flower-arrows when near, or who creates obstacles through the illusory paths of women. Here, however, because he employs means to kill the Great Sage—such as raining down a shower of weapons and raining down fire—he is the Lord of Death himself. As it is said by the Lord of Māras: "O Śramaṇa, rise quickly! Go according to my intention! Cut him down this very moment, like a green bamboo shoot!"
Furthermore, when coarse forms are destroyed by hammers and the like, although they appear to be destroyed, such as a vase, they are in fact destroyed by the very nature of destruction occurring in each subtle moment. Just as that [destruction] occurs, so too, while the coarse agents of death are the actual killers of all things without exception, if the coarse destroyers such as hammers were absent, there would be no difference from not being destroyed at all, because of the fear of destruction in each moment. Thus, if the coarse agents of death are averted, the Lord of Death, who is always watching for an opportunity, finds no place to remain.
Here, the Blessed One has conquered Yama along with his causes and conditions. Furthermore, it should be understood that, in a logical sense, all four māras are conquered at the very moment of entering the vajra-like samādhi. "At that time" refers to the time when the command was issued. "Just as it was heard in the presence of the Blessed One" is said to show respect and trust toward the Teacher, so as not to disregard his instructions. "Immediately grasped" means that as soon as the command was issued, he himself became non-dual with Yamāntaka and grasped his nature. This is because Buddhas are not restricted to being only one, nor are they restricted to being many; for they have trained in immeasurable skillful means over many eons. If one asks why this is asked here: it is to demonstrate the supreme excellence of power in the merging of two deities of great might. Therefore, the gurus of the present day, honoring this, say that this tantra is one that brings about swift accomplishment and immediate results. Furthermore, it is for the purpose of entering the vast display of the Buddha’s play, just as in the Noble Tattvasaṃgraha Tantra, where all the Tathāgatas enter the heart of the Blessed One Vairocana, and the Blessed One Vairocana says to Vajrapāṇi: "Son of noble family, you too must enter my heart."
Regarding the phrase "upheld," it means to remain without relinquishing the very nature of that [teaching] which has been grasped. "Thoroughly mastered" means to generate a sense of joy in maintaining that very nature. "Venerated" means that the meaning of this tantra is explained out of respect for the Blessed One. Some explain these words as referring to the formal reception of the text with devotion during the first explanation of the "Perfect Entrustment of the Body," and they perform them when the tantra is fully completed. The extensive explanation of the introduction is finished.
Now, the actual text of the tantra to be fully understood is presented. "Then" refers to the occasion of the Perfect Entrustment of the Body. "The Blessed One, the Lord of all Tathāgatas" refers to Vajrapāṇi, the Enemy of Yama. As it is said in the Āryatattvasaṃgraha: "Then the Blessed One, the Tathāgata Vairocana, spoke these words: 'O gods, this is the Lord of all Tathāgatas, the Father of all Tathāgatas, the one who acts according to the commands of all Tathāgatas, the eldest son of all Tathāgatas. He is the Blessed One, the Bodhisattva Samantabhadra, who has been empowered as the Great King of Wrathful Deities for the sake of subduing all sentient beings.'" "All Māras" refers to the Māra of the Son of the Gods and the Māra of the Lord of Death.
"Dispelling" means to correctly abandon and to speak of those [faults]. The phrase "from them" is a syntactic connector and a particle at the end of a name. "Meditative stabilization" (samādhi) means one-pointedness of mind. "By this" refers to the five-colored light rays, beginning with the passage: "Having meditated on the agitated vajra..." "Immediately thereafter" means, by the force of the context, immediately upon entering into that meditative stabilization. For that very reason, it is said: "He brought it forth from his own body, speech, and mind-vajra." "His own" refers to Yamāntaka. Because his body, speech, and mind are meditated upon as the dharmadhātu, the fact that they have become inseparable from his very self is the "vajra." From that very [vajra], the instructions for protection and so forth were brought forth. Therefore, this has arisen from the dharmadhātu; it is not that a previously non-existent Tathāgata was newly composed. As it is said: "The mantras that transcend the world have no initial creator." Furthermore, it is said: "Lord of Secrets, moreover, the characteristic of secret mantras was not made by any Buddha, nor was it caused to be made, nor is it something [they] rejoice in. Why is that? This is the dharmatā of phenomena. Whether Tathāgatas arise or do not arise, this dharmatā of phenomena is the abiding of wisdom; and that is likewise the dharmatā of secret mantras."
Lord of Secrets, it is said: "Whenever a perfectly enlightened Buddha, the omniscient and all-seeing, appears in the world, he blesses the various ways of the nature of phenomena and the various intentions for sentient beings of diverse dispositions, so that they may be understood through various words, various syllables, various expressions in the specific dialects of regions, and various melodies, and thus he teaches the way of Secret Mantra."
What is it that arises from that? It is said: "Through the excellent union of the moon and the vajra, one should visualize Yamāntaka." First, from the state of emptiness, one should visualize a moon arising from the syllable A, upon which is a five-pronged vajra arising from the syllable HŪṂ. Through the union of the radiating and reabsorbing light rays, one should visualize oneself as the Wrathful Yamāntaka from the mass of light resulting from their total transformation. The detailed meaning of this is clarified in the Kumudaprabhā (The Opening of the Lotus), so one should look there.
If one asks, "Is it not necessary to meditate on the protection?" it is not so; for it is said: "For the sake of eliminating the māras, the meaning of binding the directions is thoroughly taught." The word "meditate" is the remainder of the sentence. If one asks, "How should one meditate?" for the purpose of protection, one should meditate on a vajra arising from HŪṂ upon a lotus and moon; furthermore, it is intensely turbulent with five-colored light rays: blue, yellow, red, green, and white. If one asks, "What does that do?" it is said:
Those five-colored rays of light, swirling together, become vajras the size of a grain of rice. As they descend, they transform into a vajra-natured ground that reaches down without exception to the very limits of the world or the essence of the realm, extending as a great perimeter, perfectly square and level, the size of a great trichiliocosm. In the cardinal directions, those rays of light become a vajra-natured enclosure of iron mountains. Furthermore, those rays of light become vajra walls that are perfectly circular, like the form of a small perimeter. Moreover, those rays of light in the direction above should be visualized as becoming vajra-natured canopies, just as it has been taught. Therefore, it is said: "Whoever desires the state of glorious Yamāntaka should first perform the protection, and then meditate upon themselves therein."
Regarding this, some say that for the protection and so forth, it is appropriate for the yogi to abide in the form of the deity. Since the tantra also teaches the deity yoga first, one should first manifest the deity’s body from just the moon and the vajra, and perform the protection with that. In the center of that, one should perform the extensive deity yoga, including the offerings and the branches.
The word "then" refers to immediately after the protection has been shown. "The Blessed One" refers to the generation from the bodhicitta of all the tathāgatas of the maṇḍala, such as Mohayamāri and the others, as Yamāntaka himself who is the embodiment of hatred.
"Having entered the meditative absorption called 'Terrifying All Māras'" means having become the resultant Yamāntaka. The passage beginning with "Yamāri, Mohavajra, and so forth" is easy to understand. Regarding the phrase "in the center of the space-vajra," "space-vajra" refers to the source of phenomena (dharmodaya) arising from the complete transformation of Vajradhara, which pervades the entirety of space. Because it is inseparable from the vajra of the source of phenomena and is free from adventitious obscurations, it is white in color. Since it pervades the desire realm, its single tip points downward; since it pervades the two higher realms, its two tips remain above.
"In the center of that" means that within it, upon the hub of a multicolored eight-petaled lotus arising from the syllable paṃ, there is a sun disk arising from hūṃ. Upon that is a crossed vajra arising from the syllable khaṃ, which should be visualized as terrifying because its rays of light, like the blazing fire at the end of an eon, incinerate the great hosts of Māras. In the center of that, through the union of Vairocana and the others, one should visualize the celestial mansion (vimāna) as a multi-storied palace. Regarding the phrase "in the center of that palace," the explanation of the seats as they were described is easy to understand.
Regarding the line: "At the four corners of the crossed vajra, likewise four human heads," the term "corners of the crossed vajra" refers to the four square sections at the corners of the multi-storied palace supported by the crossed vajra. One should meditate on four human heads at those corners, each upon a lotus and moon disk filled with nectar; this is how the words are to be construed.
Some claim that one should visualize an eight-petaled lotus in the center and [place the deities] on its four intermediate petals; however, this is incorrect. Here, the term "corners" (grwa) may refer to either the inner vajra-fence or the corners of the deity-platform. The phrase "Then..." and so forth is the mantra for emanating the secret maṇḍala, which is easy to understand.
The passage beginning with "Then the Blessed One..." and so forth concerns the blessing of the body, speech, and mind. The meaning here is as follows: having performed the preliminary branches, one should first visualize at one's own crown a moon maṇḍala arising from the syllable A. Upon that, one should visualize an eight-spoked wheel arising from a white syllable Oṃ. From the complete transformation of that, one should visualize Vairocana, white in color, with a white central face and black and red faces to the right and left. His two right hands hold a wheel and a sword; his two left hands hold a jewel and a lotus. His first right and left hands hold a curved knife and a skull-cup as he embraces a consort similar to himself, seated in the vajra posture.
Furthermore, from the mass of light rays of the syllable Oṃ residing in his heart, one gathers immeasurable Buddhas who pervade the expanse of space. Having made perfect offerings to those abiding in the sky, one recites:
"Holding the glorious Buddha-body,
By meditating on the three indivisible vajras,
Please bless me this very day
And grant me the vajra body.
Buddhas residing in the ten directions,
By meditating on the three indivisible vajras,
Please bless me this very day..."
"Please act through the vajra body! Whatever is the body of all buddhas, filled with the five aggregates, the very essence of the buddhas' body—may I also become just like that." Having thus supplicated, one should visualize all the buddhas entering the vajra body and recite: oṃ sarvatathāgatakāyavajrasvabhāvātmako ’haṃ. By this recitation, one is blessed.
Then, at the throat, one visualizes a red syllable āḥ arising from the syllable a upon a moon disc. From that arises a red lotus, and from that arises the Blessed One Amitāyus, whose body is like a ruby, with three faces—the central face red, the right face black, and the left face white. He has six arms: the right hands hold a red lotus and an emerald jewel; the left hands hold a lapis lazuli jewel and a wheel. The first pair of right and left hands are occupied with a curved knife and a skull-cup, and he embraces the consort who appears from his own radiance. One visualizes this, and then, with light rays from the syllable āḥ at his heart, one summons the buddhas who pervade space and makes perfect offerings.
"Endowed with the glory of the path of the Dharma speech,
By meditating on the three indivisible vajras,
Please bless me this very day
And act through the vajra speech!
All buddhas dwelling in the ten directions,
By meditating on the three indivisible vajras,
Please bless me this very day
And act through the vajra speech!
Whatever is the speech of the Vajra Dharma,
With the excellence of definitive words,
May my speech also be like that,
And may I be like the Holder of Dharma!"
Having thus supplicated:
Visualize that all the buddhas enter into the vajra speech. Then, perform the consecration by reciting: oṃ sarvatathāgata-vāk-vajra-svabhāva-ātmako ’haṃ. Following that, at the heart, from the syllable a arises a moon disc, upon which is a vajra produced from the syllable hūṃ. From this vajra, visualize the Blessed One Acala, black in color, with three faces and six arms. His central face is black, the right is white, and the left is red. In his right hands he holds a vajra and a sword; in his left hands, a jewel and a lotus. His first two hands hold a curved knife and a skull-cup as he embraces a consort of his own likeness. Visualize that the light rays from the syllable hūṃ residing in his heart invoke the buddhas who fill the expanse of space, and offer them perfect worship.
Recite:
"Glorious holder of the vajra mind,
By meditating on the three indivisible vajras,
Please grant your blessing upon me today
And act through the vajra mind.
Buddhas residing in the ten directions,
By meditating on the three indivisible vajras,
Please grant your blessing upon me today
And act through the vajra mind.
Whatever is the mind of Samantabhadra,
The wise Lord of Secrets—
May I also become just like that,
And be equal to the Vajra Holder."
By making this supplication, visualize that all the buddhas enter into the vajra mind. Then, perform the consecration by reciting: oṃ sarvatathāgata-citta-vajra-svabhāva-ātmako ’haṃ. Regarding these and other consecration mantras, they should be recited three, seven, or [more times] in any instance.
Alternatively, one should recite until one’s conviction in its meaning becomes certain. Then, the passage beginning with "The Blessed One" explains the nature of the five principal deities; the remainder will be explained in the tenth chapter. The meaning of the words is easy to understand and thus is not analyzed here. "Abhisamaya" (Manifest Realization) refers to the path of individual investigation of one’s own mind and so forth; the chapter that clarifies this is called the "Chapter on Manifest Realization."
The explanation of the first chapter is complete. Since it is necessary to perform praises and so forth at the time of meditating on the manifest realization, the second chapter on praises and so forth is then taught. Since the disciple must also make a request to draw the great maṇḍala, the third chapter on the request and so forth is taught. Having attained accomplishments for one’s own sake, it is appropriate to care for and benefit others. Accordingly, the Ārya-subāhuparipṛcchā states: "In this world, having abandoned sense objects and practiced the Dharma, if one has properly attained a long life, one should always fulfill the aspirations of beings with a tireless mind." Therefore, the fourth chapter on the benefit of others is taught. Then, because some are not tamed by peaceful activities and so forth, but are tamed by means of subjugation and expulsion, the fifth chapter is taught. When performing such an infinite variety of activities, one should act while recollecting one’s own deity and it is appropriate to offer those activities to the deity. As it is said in the Āryatattvasaṃgraha: "Whether virtuous or non-virtuous, whatever actions one has performed..."
"If one offers to the Victorious One, one will become radiant in an instant." Thus it is said. Therefore, the sixth chapter was taught to show the sealing of the deity upon the crown of the head and so forth, for those who have become objects of poverty in terms of their karma. Although the yogic wheels (yantra) have been taught in that way, those who have attained meditative absorption (samādhi) do not depend on external activities; since all purposes are accomplished through internal yoga, the seventh chapter was taught to show the internal yoga of the four goddesses and so forth. Since such empowerment depends upon the maṇḍala, and since it is appropriate to proclaim the wheel of protection of the command when drawing the maṇḍala, the eighth chapter was taught to show the wheel of protection of the command and so forth. Although the fire offering (homa) has been taught in that way, because other activities are definitely required in certain circumstances, the ninth chapter was taught to show activities other than the fire offering, such as causing rain to fall. Since those activities are subtle, they are unable to satisfy practitioners of great power; therefore, the tenth chapter was taught to show the great accomplishments (siddhi), such as the practice of the vetāla and so forth. To show what the purity of those deities thus taught is, the eleventh chapter on the purity of the deities and so forth was taught. Just as one consumes nectar to satisfy the deities, so too should one perform the offering of song to please the deities, as it is said in the Guhyacandratilaka: "With the wondrous sounds of the lute, the flute, and the cymbals..."
"Through song, one attains vast siddhis. Whatever songs are pleasing to the mind, and whatever worldly pleasures are renowned for their bliss—all those produced by the sound of bliss are transformed; this melody achieves that which accords with them." Thus, the twelfth chapter is taught, which demonstrates the offering of song and so forth.
Having thus presented the great offerings, the thirteenth chapter is taught to demonstrate the accomplishment of siddhis such as the divine ear and so forth, through the power of the mantra of moving through space—the mantra for pleasing the guru, which is the field for all siddhis without exception.
Furthermore, those siddhis such as traveling through space depend upon receiving empowerment in the maṇḍala, and it is logical that the maṇḍala be established by means of the lines, as it is said: "One skilled in all maṇḍalas should draw the lines according to the ritual." Therefore, the fourteenth chapter is taught to demonstrate the activities such as laying the lines.
Since there are some who do not desire the siddhi of invisibility but do desire siddhis such as not sinking in water, the fifteenth chapter is spoken to demonstrate the means of accomplishment for the Noble One who Dispels Poison and so forth.
Since there are some who do not desire those siddhis but desire the supreme accomplishment of pleasing Śrī Heruka, the sixteenth chapter is spoken for their sake to demonstrate the means of accomplishing that.
Thus, although many stages of the generation process have been taught, they are for the most part intended to generate the lords through the five rituals of the stage of manifest enlightenment.
The seventeenth chapter, which teaches the five rituals and so forth, was spoken. Regarding that teaching, some may wonder: "Why was this tantra spoken at the beginning, and by whom was it spoken?" To address such conceptual doubts, the eighteenth chapter, which resembles the introductory setting (nidāna), was spoken. For the time being, the sequence of the chapters of this tantra and their connections should be understood in this way. Some say that because this is only a small portion of the great tantra of one hundred and twenty-five thousand verses, it is impossible to establish a definitive sequence or connections.
Then, the passage beginning with "Then the Blessed One" and so forth teaches the praise. As for the meaning of the words: "Then" means immediately after the first chapter was taught. "The Blessed One" refers to the Yamāntakas; the meaning of the words is as before. "Tathāgatas" refers to all those who have gone to suchness. All of them, without exception, praised the Blessed One, the Great Vajrasattva Yamāntaka, with these words that are about to be explained. This is not mere flattery, but a description of his qualities exactly as they are.
If one asks what those words are: "You are the nature of the Vajra of Delusion," and so forth. "Delusion" is as previously explained; because that very [delusion] is indivisible, it is the nature of the Vajra. Furthermore, you appear as the Yamāntaka of Hatred. "Utterly Exhausting the Name" means subduing through extreme ferocity. "Yamāntaka" is as before.
The term "Teacher" (śāstṛ) refers to one who thoroughly pacifies Yama, or who does not waver from the intrinsic nature of phenomena (dharmatā). "Abode of all Buddhas" refers to the manner previously explained. "Vajra" refers to being indivisible like a vajra through the blessing of the body. "Homage and praise" refers to [offering] with body and speech. "Piśunavajra" and so forth should be drawn from the previously explained collection. "Vajra of Mind" (cittavajra) refers to Akṣobhya, who blesses the mind and is indivisible like a vajra. Regarding "Rab-snang" (Prabhāsvara), "thoroughly appearing" means being supremely similar. If one asks how so: since this family is merely the appearance of the Vajra family as distinct, the consort of the family may be either the Self-Mother (Svāminī) or Vajravārāhī; both are to be practiced. When one family becomes three, and three become five, this becomes the "Jewel of Mind" (ratnacitta). That very mind is established as a jewel because it gives rise to mundane and supramundane prosperity; the body and speech are not so, as they merely appear as specific manifestations. "Ratna" refers to one's own mind, which is like a jewel that grants all desires, marked here by the nine-faceted emerald mudrā; the "mudrā of the King" is like [the mudrā of] Hatred. Regarding "indivisible like a vajra," it is stated that one offers homage and praise as before. "Rāgavajra" and so forth are as previously described. "Sovereign" (adhipati) means the master. "Passion" (rāga) is attachment to sentient beings.
In this Great Vehicle, that very reality is the dharma, for it is that which the wise are to grasp. Furthermore, it arises from you; this is the supreme teaching on passion itself. As it is said: "This very realization of the passion of all Buddhas is I; it is given into my own hand. In the dharma, the dharma shall abide." Thus, among all the teachings of external speakers, this is the supreme; it is also the most excellent among the teachings of the Śrāvakas and Pratyekabuddhas, and it is the most excellent even among those who disparage the way of passion. Therefore, for those who desire to accomplish the Vajra of Speech, it is said: "I prostrate and praise you, who meditate on Vajra Passion in the place of Speech," just as before. The phrase "jealousy" and so forth is as before. Regarding the "Vajra Body," this is Vairocana; the meaning of the words is as before. How is he the supreme likeness of supreme illumination? Because he is the performer of all activities, and it is directly established for those of ordinary perception that the vast array of activities is performed by the body, it is therefore said: "He performs all activities," because this Action Family is distinguished from the Body Family itself. His mudrā is the one who holds a sword in hand; to him it is said: "I prostrate and praise," just as before. "The Buddhas" refers to the maṇḍala. "The gatherer of all" refers to his own bodhicitta. He is also the one who emits them.
Therefore, "all the buddhas" refers to the deities of other maṇḍalas; those who are superior to them are Yamāntaka of Delusion and the others. The most excellent among them is the body of Yamāntaka of Hatred, because he is the one who emanates and reabsorbs them. Since he is the manifestation of bodhicitta, he is the supreme one. Therefore, that very bodhicitta is the lord and sovereign of the maṇḍala. Regarding him, it is taught that one should "pay homage and offer praise" as previously described. Thus, by praising the Lord alone, one has indeed praised all the deities.
The passage beginning with "Vajra Eye" and so forth teaches the ritual for meditating on the six limbs. Here, the meaning is as follows: having performed the preliminary activities, one then visualizes in the eyes a moon maṇḍala arising from the syllable A, upon which is a wheel arising from the white syllable KṢIṂ. From the complete transformation of that arises Kṣitigarbha, white in color, with three faces and six arms. His central face is white, while the right and left faces are black and red, respectively. His two right hands hold a wheel and a sword; his two left hands hold a jewel and a lotus. One should visualize the first two hands embracing a consort similar to oneself, holding a sword and skull-cup, or a vajra and bell in the right and left hands.
In this context, it should be understood as a common rule that the moon, the first two hands, the consort who is one's own manifestation, and the lotus seat are present for all [deities]. Similarly, in the ears, from the black syllable JRĪṂ arises a vajra, which completely transforms into Vajrapāṇi, with three faces and six arms.
The central face is black and the body is black in color. The right and left faces are white and red, respectively. The right hands hold a vajra and a sword; the left hands hold a jewel and a lotus.
In the nostrils, from the yellow syllable khaṃ, there arises a jewel which completely transforms into Ākāśagarbha, yellow in color, with three faces and six arms. The central face is yellow, the right and left faces are blue and white, respectively. The right hands hold a jewel and a sword; the left hands hold a wheel and a lotus.
In the center of the tongue, from the red syllable gaṃ, there arises a lotus which completely transforms into the venerable Avalokiteśvara, red in color. The central face is like the color of coral, while the right and left faces are black and white, respectively. He has six arms; the right hands hold a lotus and a jewel; the left hands hold a jewel and a wheel.
At the forehead, from the green syllable kaṃ, there arises a sword which completely transforms into Sarvanīvaraṇaviṣkambhin, green in color, with three faces. The central face is green, the right and left faces are blue and white, respectively. He has six arms; the right hands hold a sword and a wheel; the left hands hold a jewel and a lotus.
At the navel, from the white syllable saṃ, there arises a vajra which completely transforms into Samantabhadra, white in color, with three faces. The central face is white, the right and left faces are black and red, respectively. He has six arms; the right hands hold a vajra and a sword; the left hands hold a jewel and a lotus.
These [deities] are also thoroughly adorned with the ornaments of the sattvas arising from the two stages of the intense radiation and reabsorption of light rays, and they sit in the sattva-paryaṅka posture. Some say that because consorts are mentioned in this tantra, it merely teaches the deities as they appear; however, if there were no consorts, what would the phrase "abiding in the bhagas of the consorts" mean? If there were no consorts of the [five] families, how could the empowerment of bodhicitta and so forth be bestowed? Therefore, since this tantra is a tantra that accords with the Śrī Guhyasamāja, just as Māmakī is established in the Vajra and Ratna families in that tantra, here too Vajravārāhī is established as the consort of both those families, and the entire assembly of deities is also accompanied by consorts who are their own manifestations.
Then, the phrase "Furthermore..." and so forth teaches the activity of the lines, which is easy to understand. Regarding the phrase "There, one should draw the karmavajra": in that maṇḍala, on the three sides of the archway (toraṇa), one should draw a vajra with its tip positioned [therein], which accomplishes the activities of all families and has its tip facing everywhere. Regarding this, some say it has five prongs because it destroys the view of the transitory collection (satkāyadṛṣṭi). Others say it should be drawn with twelve prongs because it demonstrates the purity of the twelve links of dependent origination.
Furthermore, some say that within the inner vajra garland of this maṇḍala, one should draw twenty-pointed vajras facing in all directions; however, they must explain how the meaning of this is so, for I do not understand its meaning. Others say that because of the mention of the "activity vajra," there is a variegated vajra for each deity as a seat, serving as the sign that accomplishes that deity’s respective activity. If that were the case, why would it not be taught in the plural? Moreover, it is incorrect because such a system is not indicated even indirectly in this or any other tantra. The passage beginning with "The families are fivefold" refers to the arrangement of the mudrās and is easy to understand. "Having visualized the complete maṇḍala" means having performed the rites up to the absorption of the maṇḍala into space. The passage beginning with "the various offerings" is easy to understand. This concludes the explanation of the second chapter.
Then, the passage beginning with "Then the Blessed One" teaches how, at the time of seizing the site, four disciples assuming the forms of Vairocana and the others requested permission from the four directions to draw the maṇḍala. "The root of all maṇḍalas" means that if one is empowered in this maṇḍala, one will be empowered in all maṇḍalas. If one asks how that is so: in the tantras composed according to the capacities of those to be trained, the Vajra family is the last of the families because it arises from the lower limbs.
By obtaining empowerment therein, one does not obtain empowerment in other families, such as those arising from the Uṣṇīṣa Conqueror or the Lotus family, nor does one attain their siddhis; this is what is taught. In this Yoga Tantra, however, the Great Vairocana is the indivisible vajra, and since all deities arise from him, all deities also belong to the Vajra family. Because the subordinate parts are not asserted as primary, it is logical to say there is a single family. Furthermore, the Vajra family is the mind; for according to the established tenets, the vajra is asserted to be the mind, as it is said: "The mind of all sentient beings is what is explained as the 'vajra'." Since that mind generates all mundane and supramundane qualities, it is like the king of all phenomena. For that very reason, its own nature—the family—is asserted as the supreme of all families. Therefore, the vajra, as the sign of that supreme family, is shown to be superior to other signs. Consequently, if one is empowered in this maṇḍala of the Vajra family, one will be empowered in all maṇḍalas.
If that were not the case, the noble Āryadeva stated: "Having first examined the disciple according to the characteristics of my own scriptural tradition, the Vidyādhara should then thoroughly take them into his own continuum. This is explained for the sake of accomplishment and for the sake of taking them into one's care, performed by one who knows the ritual for mantra accomplishment. Alternatively, one should properly act as a master for others who belong to my own family."
Others have explained that this is general; it is not suitable for attaining the fruit of siddhi. It is taught as being specifically so; for that, empowerment is explained as being most auspicious. Regarding the specific [empowerment] here, according to the ritual, it is the empowerment by the essence of one's own maṇḍala. If one asks what the meaning of this scriptural authority is: as long as one does not know that all are indivisibly of a single vajra family, but instead engages with them as distinct families, one will certainly perceive them as true through one's own conceptualization. Therefore, that does not invalidate this here. The remainder is easy to understand.
Then, with the words "Then the Blessed One" and so forth, the tasting of the nectar is taught. Here, within a single-piece skull cup that is utterly pure, one should arrange the syllables vi, mu, ma, ra, and śu in the east, center, north, south, and west, and likewise place go, ku, da, ha, and na one by one. Upon each of these, one should arrange bhrūṃ, hūṃ, khaṃ, aṃ, and hrīḥ. Below that, one should visualize a bow-shaped wind maṇḍala arising from yaṃ, marked at its two ends with victory banners and finials. In its center, one should visualize a triangular mass of blazing fire arising from the syllable raṃ, marked with the sign of the three junctions. One should visualize the skull cup resting upon that. Through the intense blazing of the fire, the nectar substances together with the syllables melt into one. The steam from that becomes the syllable oṃ, which then transforms into hook-like tubes; these collect the nectar residing in the ten directions and place it within the skull cup.
From the letter A above, a moon disc arises, which melts from the HŪṂ into a state that is intensely cool and clear. Reciting OṂ ĀḤ HŪṂ many times, one should visualize with devotion: "May the body, speech, and mind of all the tathāgatas be satisfied." Then, by the light of the seed syllable at one’s own heart, one invites all the Vajra-holders to be pleased. All the perfect Buddhas are then absorbed into the body of the wisdom-being (jñānasattva) at one’s own heart. Next, from the white HŪṂ at one’s own tongue, a white vajra the size of a grain of rice emerges, which is joined to the secret place. One recites: OṂ SARVA TATHĀGATA AMṚTA UTŚRĀDANA VAJRA ĀTMAKO ’HAṂ. One should then consume it in the manner described by the phrase "if one tastes it with the thumb and ring finger like a peaceful beverage," and so forth.
The passage beginning with "of the aspect of wisdom" teaches the ritual for the absorption of the wisdom-being. Here, the meaning is that after the previous actions have been performed, one issues the command OṂ MUṄGARA ĀJAḤ, which is like the guardian of the eastern gate. By emerging from my own seed syllable, the deities are exhorted to enter the multi-storied palace, and are then gathered back there. Then, by reciting OṂ DAṆḌA HŪṂ, one emerges from one’s former position like the guardian of the southern gate; the deities enter their counterparts and make requests, and they are then gathered back. Then again, by reciting OṂ PADMA VAṂ, one emerges from that very same position like the guardian of the western gate.
"O gods, as long as your activities are not completed, remain here, bound by the lotus samaya," he proclaims, and they dissolve back into their own places. Then, by reciting oṃ khaḍga hoḥ, the Vajra Sword, who guards the northern gate, emerges from the seed syllable at the heart. He pleases the deities, saying, "As long as you remain here, I shall strive in your infinite activities; therefore, do not concern yourselves with minor matters," and then he is absorbed back into his own place. Others maintain that these actions, such as the entry and so forth, are to be performed by the gatekeepers. One should visualize that the ritual practitioner is perfectly blessed by the wisdom being (jñānasattva). Regarding the term "Buffalo Vajra," it arises from the syllable ya, or through such conviction. The remainder is easy to understand. The passage beginning with "Peaceful Vajra is delusion" teaches the deity yoga of the four activities. The passage beginning with "human fat" teaches the infinite activities; since only a small portion is shown here, those who wish to know them in detail should learn them from whichever tantra teaches the infinite activities extensively. "Human hair" refers to hair mixed with the cotton of the arjaka tree. "Action Vajra" is the Jealousy Yamāntaka. "Action recitation" refers to oṃ hrīḥ ṣṭrīḥ and so forth. "Saffron" refers to saffron; some say it is rajasvalā.
"Blood" refers to the blood drawn from one's own ring finger. "Anoint the feet" refers to the soles of the feet or the area between the ankles. "The three metals" refers to gold, silver, and copper. This is the explanation of the third chapter.
The passage beginning with "Then" and so forth is easy to understand. "Ocean of Wisdom" refers to the Black Yamāri, and "Kye" is an address. The passage beginning with "Then" and so forth is intended to refer to what is about to be spoken. "Vajra Mind" refers to bodhicitta; the thorough meditation upon that itself constitutes the offering. The "mantra of power" is indicated by its non-sequential order. "Clay bowl" refers to either a skull-cup or a clay bowl itself. The passage beginning with "If" and so forth refers to the practice of forceful accomplishment. The meaning of the remaining words is easy to understand. This is the explanation of the fourth chapter.
The passage beginning with "Then the two wheels" and so forth is also easy to understand. Regarding the passage beginning with "For pacification" and so forth, it will be explained as follows: if a yogi who has completed the preliminary service (sevā) draws a yantra on the ground or elsewhere for the sake of instructing a disciple and so forth, but the purpose is not achieved and they observe that for some days the [target] does not die, then one should erase the two "ya" letters at the edge of the yantra's grid, erase the two "ni" letters, and also erase the "ya" in the center, leaving the remaining letters. As soon as the purpose is achieved, they should be erased without exception. If it is done otherwise:
"This wheel is a great terror;
If it remains drawn in the place previously shown,
In that house there will be constant strife."
It is said, "It arises from writing the syllables," because of the fault [of doing so]. Some say that the elision of the syllables ya and ni is a sign [of authority], and that by eliding any syllable whatsoever, one's power is diminished. But is it not said: "This is the most heroic of all; one must not transgress the word of the Sugata"? If one asks why the syllables da and ya are elided here, only the Blessed One knows; how can others act otherwise? Is it not also said: "Those who teach the dharmas without possessing the authoritative scriptures of trust, through the conceptualization of characteristics, ruin themselves and ruin others"? Therefore, if one turbidizes the vast, clear ocean of the great system of the most profound scriptures by the power of the tortoise of one's own evil conceptualization, one will surely be ruined. As the noble Nāgārjuna said: "Without having practiced to see what is good or bad, it is not heroic to be a reckless fabricator. What is the point of falling into a precipice a hundred leagues deep without purpose?" Since the engagement of faulty logic has already been refuted by the authority of the scriptures, those who desire their own benefit should show respect for the word of the sublime guru. Regarding the phrase "by reciting ten million times," this refers to a mantra practitioner who has accumulated merit; otherwise, some explain it as ten million and so forth. Regarding the phrase "conflict arises," some say it is merely by writing the syllables because they are well-established; if that were so, it would be illogical for it to be said: "This wheel is a great terror."
This is the explanation of the fifth chapter. Regarding the phrase "one should visualize Yamāntaka at the crown," this means that one should visualize the Yamāntaka of Hatred at the crown of all the deities; in that regard, it is either Vajrasattva or Acala. Some say that for the Yamāntaka of Delusion and the others, one should seal them with the Yamāntaka of Hatred, while for the Mallet, Cāmuṇḍā, and so forth, one should seal them with the Yamāntaka of Delusion and the others, and for the Lord, with Acala or Delusion. Regarding the "filling fire offering," this refers to the inner fire offering, such as that described in the section on tasting the nectar. "Samaya" refers to those explained below. "Vow" refers to the common and the specific. Regarding "first, the crown empowerment," this is the empowerment of the master and the disciple’s chosen deity, as well as the collection of the water, crown, vajra, bell, and name empowerments. Regarding "the sword" in the second, this is the conferral of the vajra conduct. Regarding "vajra and bell," this is the prophecy and the master empowerment. "The fourth" refers to the secret empowerment. Some say that since these, such as the crown and so forth, are the "excessive empowerments," they should be conferred after the water and others, and that the wisdom-gnosis empowerment is not asserted in this tantra. However, the wisdom-gnosis empowerment is indeed asserted; for details, consult the maṇḍala ritual regarding these empowerments. Then, with the words "thereafter" and so forth, the offering cake is explained; here, it is the offering cake for engaging in the activities.
Regarding the torma for piercing the malevolent and the torma for satisfying: for the first two, consult the Sādhana composed by the master Vasubandhu. As for the torma for satisfying: with the mantra oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ, one should view all phenomena in an instant as naturally luminous. With oṃ śūnyatājñānavajrasvabhāvātmako ’haṃ, one should contemplate emptiness for a moment. Then, immediately assuming the form of one’s own chosen deity, one should consecrate the torma—which contains meat, fish, alcohol, warm dough, and so forth, along with fragrances, flowers, and lamps. By means of light rays arising from the seed-syllable yaṃ at one’s heart, one summons all those dwelling in the three worlds without exception, such as Indra and the others. Having visualized them, one purifies them and also purifies the previous food through the stages of purifying the nectar. Reciting this mantra seven times, one offers it:
oṃ indrāya hriḥ | yamāya ṣṭrīḥ | varuṇāya viḥ | kubērāya kṛ | īśānāya tā | agnaye ā | nairṛtyāna | vāyave na | candrāya hūṃ | ārkāya hūṃ | brahmaṇāya phaṭ | vasudhārāyai phaṭ | vemacitrine svā | sarvabhūtebhyo hā | hi hi hi hūṃ he he he svāhā |
Then, having visualized that all are satisfied, one makes the five offerings with: oṃ vajrapuṣpe āḥ hūṃ | oṃ vajradhūpe āḥ hūṃ | oṃ vajradīpe āḥ hūṃ | oṃ vajragandhe āḥ hūṃ | oṃ vajranṛtye āḥ hūṃ | and then grants the permission.
One should recite the hundred-syllable essence mantra of Vajrasattva: OṂ VAJRA SATVA SAMAYA MANUPĀLAYA VAJRA SATVA TVENOPATIṢṬHA DṚḌHO ME BHAVA SUTOṢYO ME BHAVA SUPOṢYO ME BHAVA ANURAKTO ME BHAVA SARVA SIDDHIM ME PRAYACCHA SARVA KARMASU CA ME CITTAM ŚRIYAḤ KURU HŪṂ HA HA HA HA HO BHAGAVĀN SARVA TATHĀGATA VAJRĀMĀM MUÑCA VAJRĪ BHAVA MAHĀ SAMAYA SATVA ĀḤ. Recite this as much as one pleases, and then dismiss [the deity] with the mantra OṂ ĀḤ HŪṂ MUḤ. This is the application of the torma offering.
The passage beginning with "musk and sandalwood" teaches the samaya for drawing the yantra. In a very secluded place, one should prepare a square maṇḍala with a triangular mark in its center using the aforementioned scented water. There, one should partake of the hero's feast and properly worship a painted image of Yamāntaka. Then, clearly visualizing one's own form as the wrathful deity while reciting "HA HA HE HE HŪṂ HŪṂ," one should draw the yantra in the manner of the "three circumambulations" and so forth in the presence of the deities.
The mantra beginning with "YAMARĀJA" is to be arranged upon the yantra. First, one should perform the approach retreat for this as appropriate; following that, one should perform the approach retreat for the activity mantra. Some say that these two should be combined into a single garland, and that one should perform the approach retreat by placing "OṂ HRĪḤ" and so forth at the end. In that regard, activities other than those involving the yantra should be performed using the activity mantra alone.
Regarding the yogic exercises (yantra), one should inquire by performing the approach retreat; thereafter, they should be performed solely through the activity recitation. The meanings of the words are easy to understand. Some analyze the name, meaning, activity, and divisions of this mantra garland, such as yamāntaka and so forth, and explain the meaning of the contraction and expansion of the syllables ya and so on. However, since I have not seen an explanatory tantra for this [root] tantra, and even my great-minded gurus do not explain its meaning, and some elder masters such as Drozang Nyingpo have also not analyzed its meaning, I have no interest in composing an explanation of it. Furthermore, I have no confidence or delight in the works of others, as my previous analytical investigations have ceased. If I were to rely on the power of my own analytical reasoning, I would be able to draw out a great many meanings for this mantra; however, since that would be a cause for shame before holy beings, how could I possibly analyze it? As for the meaning of the mantra oṃ hrīḥ and so forth, the explanation according to the system of the noble Nāgārjuna, as clarified by the master Candrakīrti in the Ṣaṭkoṭi, is applied here as well. When offering the torma, the analysis of each individual syllable is a blessing that empowers those syllables to satisfy the continuum [of the deities]. Some say that at that time it is taught as the essence of the mundane world, but that is merely a logical tradition. The remainder is easy to understand. This is the explanation of the sixth chapter. Then, the passage beginning with "Then" teaches the activities of the meditative absorptions of the four goddesses.
To summon blood, one should perform the meditative concentration (samādhi) of drawing blood from the heart by means of light rays in the form of tubes emerging from the tongue. To summon wine, it is the same, but in a vessel of the seven [types] as previously described. To summon semen, it is also the same: one should draw the semen from the path of the male vajra and the path of the female bodhicitta to the tip of the avadhūtī.
To increase the intellect through the sequential practice, a white syllable A arises at one’s own navel, from which a moon maṇḍala appears. In its center, from a syllable A the color of a ruby, many red garlands of vowels and consonants emerge. These dissolve into the heart of every living being, causing their insight (prajñā) to expand, and then they are withdrawn back.
Once the approach (sevā) is complete, in order to perform the accomplishment (sādhana) for half a month, it is said, "From the first day of the lunar month," and so forth. Then, with the words "Then," and so forth, the manner of conferring empowerment is shown; this should be understood from the section on the maṇḍala. This concludes the explanation of the seventh chapter.
Then, with the words "Then," and so forth, the wheel of protection for the command is shown. Regarding the phrase "arisen from the three bodies," this refers to the obstructors (vighna) arisen from the bodies of fear, desire, and wealth. Alternatively, the phrasing should be construed as "arisen inseparably from the three bodies: the dharmakāya, saṃbhogakāya, and nirmāṇakāya." Others explain it according to the principle: "Obstructors arise from the body; obstructors likewise arise from speech; obstructors likewise arise from the mind," and so forth, explaining that they are severed as they arise from the three, such as the body.
The passage beginning with "You" and so forth teaches the supplication to the Earth Goddess. This goddess is the witness to the manifest enlightenment of all the Buddhas of the Fortunate Aeon; I shall likewise establish her as my witness. The passage beginning with "The maṇḍala palace" and so forth is the ritual for the entry of the disciples; it should be understood as the maṇḍala ritual. The meaning of the passage beginning with "Then" and so forth should be understood from the Kumudapāṭha. The meaning of the passage beginning with "Then the fire offering" and so forth is easy to understand from the maṇḍala ritual. This is the explanation of the eighth chapter.
The passage beginning with "Then" and so forth teaches the rite for bringing down rain. One should take earth from the four great oceans or from the outer great ocean. Upon it, one should fashion the form of a nāga, adorned from the navel upward with all the ornaments of a human being. He has seven hoods, is white in color, and from the navel downward he is in the form of a snake. His right hand is in the gesture of supreme generosity (varada-mudrā), and his left hand holds an utpala lotus; or alternatively, he has four hands. The left hands hold a skull-cup filled with the five nectars—milk, yogurt, butter, honey, and sugar—and a lotus. The right hands hold fruit and jewels. Having fashioned this, one should write the syllables Oṃ phuḥ at his heart with saffron. Then, having drawn the maṇḍala of the glorious Yamāntaka at a lake or other place where nāgas dwell, and having made offerings, one should finally use the mantra jaṇaṃ ja upon that nāga image. By emanating a vajra hook from the seed syllable at the heart, one summons the nāga king Ananta and dissolves him into that image. One should then offer the nāga-pleasing bali offering cake and the offerings with the mantra Oṃ phuḥ.
By reciting "Oṃ phuḥ ananta nāgarāja varṣaya phuḥ," rain will fall. Once it has fallen, one should also make offerings to the maṇḍala and the nāgas. The section beginning with "the black snake" and so forth concerns activities for the benefit of merchants entering the ocean; it is easy to understand. "By means of the fire offering" refers to a fire offering performed for the purpose of satiation. "One sees the gods" refers to whichever deities one desires, such as Yamāntaka and others; when the gods are thoroughly satiated by the fire offering, they will be seen directly in the midst of the fire and so forth, in order to grant whatever supreme boon is desired. Although this applies to worldly deities such as Mahādeva and others, it is not to be applied here. "Eye salve" refers to rocanāñjana. "Sleeping" refers to being struck by a snake and falling into a swoon. "By means of recitation" means to sprinkle [the substance] while reciting. "With the hand" means "or else." "Offer the torma every day" means that it has been consecrated for that purpose. "To be hung on the tip of a tree" refers to human bone; some say that a yantra should also be drawn and hung together with it. "He will wander" means he will become insane. By striking [the victim] again and anointing him with water, he will be restored to well-being. This is the explanation of the ninth chapter.
Then, with the words "Furthermore, another..." and so forth, the extremely concise method for accomplishing the vetāla (reanimated corpse) is shown. Regarding this, the corresponding scriptural authority is: "Whoever possesses supreme mental fortitude..."
One should also perform this extremely terrifying rite. For a person of weak mental fortitude, the flesh-eating spirits (piśāca) will see an opportunity and bring about ruin. However, one who has donned the armor of a hero and is skilled in the methods of weaponry, like a supreme elephant in full regalia mounted by a youth wielding a bow, can alone—through the power of shooting arrows—conquer all hosts of enemies. Likewise, one who has donned the armor of ethical discipline with great mental fortitude and is well-guarded, mounting the elephant of practice and wielding the bow of secret mantra while shooting the arrows of recitation, will conquer the bhūtas and other beings who roam at night.
One should avoid corpses that are hunchbacked, with missing or extra limbs, or short; likewise, those that are long, or thick, or born from a censurable womb, or are hermaphrodites. One should also avoid those killed by indigestion, severe infectious fevers, diarrhea, vomiting, imprisonment, water, impalement, by snakes, or by poison; or those killed by phlegm, wind, and so forth, or by a person with impaired vision. Having seen a male corpse with complete limbs, not disfigured like a crow, without wounds on the body, one should hold a sword and a club in hand and guard it throughout the entire day.
In a charnel ground, an empty house, a solitary tree, a crossroads, a stream, a river, a lake, the ocean, a path, or a mountain, the vetāla (reanimated corpse) will be accomplished in an instant. Having examined any suitable location, one should smear it with a mixture of earth and cow dung. In that clean place, one should draw the samaya with white, black, red, or various other pigments. From among those maṇḍalas mentioned above—
Having reflected, one should, with great faith, have a suitable object of desire—the supreme Mother of the Family—painted with diligence and care. A fearless attendant should take it and, having brought it, place it upon kuśa grass. Having shaved the hair and beard, one should immediately anoint it with sesame oil. Then, with four vases whose bases are not black, filled with pure water and mixed with bathing ointments, one should wash it. Then, having dressed it in a pair of white garments, one should place the corpse upon a grass mat and unwithered flowers in the center of the maṇḍala. The corpse should be positioned with its head facing east or north. One should smear it with fragrances and fumigate it with incense. Garlands should be hung and loose flowers scattered. Having prepared cakes and the like in great quantities, mixed with meat, fish, balkhur, and sesame, one should offer them to the spirits, nāgas, piśācas, yakṣas, and demons in the upper and lower directions. Having protected oneself with a supreme companion, one should recite the secret mantra with a one-pointed mind. When the corpse is on the verge of rising, various obstructing spirits (vighna) of terrifying form will appear. By consecrating ashes or uncrushed white mustard seeds with the mantra of the Uṣṇīṣa King and scattering them, the obstructing spirits coming from the ten directions will be terrified by the power of the secret mantra. To pacify them, one should employ the wrathful Amṛtakuṇḍalī, the performer of fierce deeds. Once the obstructing spirits are defeated, the corpse will then quickly rise by the power of the secret mantra.
Whoever sees [the procedure] from the detailed ritual of mantra will certainly achieve it without obstacles. If that corpse should rise, and if one does not know the ritual of its secret mantra, one should take the siddhi from that risen one by means of the rituals taught in other mantras. It bestows the siddhis of going to the direction of treasures and into caves, the sword, añjana, a youth, and a servant, as well as the source of gold, the elixir of transformation, and alchemy, and the siddhi of traveling through the sky. "Those who lack the power of protection, the power of mantra, the power of asceticism, and the power of mind—whoever is weak-willed and seeks the siddhi of the vetāla (raised corpse)—will be killed by the night-walkers." Thus it is said. In this context, the head of the corpse is pointed toward the south. Some say that one should dissolve Mahākāla into the corpse here, but that is incorrect; if that were the case, it would be appropriate to mention that very location first. Here, it is simply that any deity whatsoever, such as a god or Yama, who is capable of bestowing the siddhi of the vetāla, enters this [corpse] through the power of the Blessed One Yamāntaka and bestows the siddhi; therefore, no specific deity is to be summoned here. Furthermore, from another source: "At the eastern gate, one should diligently place an unblemished corpse. One should place the vetāla mudrā at the heart and circumambulate it thoroughly. Then, with great wrath, being very respectful and well-adorned, and having made excellent offerings of perfumes and blue and red flowers, the wise one, by means of the vetāla mudrā..."
First, one should protect oneself. The five limbs of Yamāntaka should likewise be applied to the body. The heroic one of great power, having taken a sword in his hand, should press down upon its heart with his left heroic foot and recite the seventeen-syllable mantra of the Lord of Wrathful Deities. Thus it is said: "By invoking it with that fierce mantra, the preta will be moved; it will become agitated with 'ha-ha' and likewise utter the sound 'ha-ha.' Having arisen from that, one should offer the arghya water to it with speech. With a sharp, blazing weapon, [one takes] the flesh and blood of the slain. Once the Vidyādhara has recognized the warmth of its mind, he takes the arghya and, terrifying it with 'ha-ha,' [enters] the maṇḍala. Then, having seen the terrifying form of that great being, one should display the Vetāla mudrā of the heroic Yamāntaka. Then, Yamāntaka, residing in the body of the preta, having seen the Vetāla mudrā and recognized the warmth of the Vidyādhara’s mind, will undoubtedly grant the supreme desire. The King of Wrathful Deities returns, and the human corpse falls to the ground. Its body will undoubtedly turn into gold. At that time, it should be given to friends and to sentient beings as they please. This is the explanation of the practice of the heroic great being; it should be performed with a mind of supreme courage."
One should not perform it in the lower realms. If a practitioner of weak mind attempts to accomplish that King of Wrathful Deities, he will rise up and swiftly kill them along with their companions. If one does not know the vetāla mudrā, then no matter how fierce one’s mind may be, that King of Wrathful Deities will kill the practitioner. In the supreme vidyādhara states, where one is adorned by the samaya of the Tathāgatas and turns the wheel, the King of Wrathful Deities will unfailingly grant blessings to one who has bound the vetāla mudrā. He will swiftly bestow the supreme [attainment] and will undoubtedly cause one to proceed [to the goal].
OṂ NAMO BUDDHA DHARMA SAṄGHEBHYAḤ AKRODHEKAYAMĀNTAKA HANA MATHA BHAÑJA HŪṂ VETĀLA RAKṢA RAKṢA MĀṂ TATHĀGATO ’JÑĀPAYATI SVĀHĀ.
This is the mantra of the vetāla wrathful mudrā, adorned by the command of the Tathāgatas. Then:
Interlacing the fingers of both hands, one should firmly grasp the two ring fingers with the two index fingers and hook them. Extending the middle fingers, one should raise them; the two little fingers should also be inserted within. Likewise, the two thumbs should be interlaced and extended to join. The wise one should always display this vetāla in the manner of a wrathful deity. Thus it is said, and from among those [instructions], the application as appropriate here is: "In any case where the specific ritual procedures for one's own [practice] are absent, one should apply those renowned in the General Tantra (Sarvamūlatantra)."
"One should understand this through expertise in the ritual," so it is said. Regarding the phrase "Yamāri" (Enemy of Death), this is done as described in the context of the "killing" yantra, and thus he is invited. The phrase "six arms" and so forth is easy to understand. Regarding "the liṅga in the bhaga," and so forth, this refers to the meditative absorption (samādhi) that focuses on the welfare of beings when, having entered into union, the secret maṇḍala mantras are manifested and emitted from the bodhicitta. The remaining deities should also be included within those categories as appropriate, or one should recall them as previously explained in the introduction. The four skull-cups confer empowerment upon all sentient beings, freeing them from the afflictions (kleśa). Regarding "from the tips of the pores," this refers to the tips of the consort's pores; because they radiate immeasurably, they are called "clouds." The phrase "of the sun" and so forth is easy to understand. This concludes the explanation of the tenth chapter.
Regarding the phrase "seeing beings oppressed by anger," and so forth, this is taught to dispel the misconception of some who might wonder, "Is it not sufficient for there to be only one Lord? Why are so many deities shown?" Thus, the purity of each individual deity is explained. By the phrase "the seed-syllable in one's own heart," and so forth, in order to generate the secret maṇḍala, all the Buddhas of the ten directions are summoned by light rays arising from the seed-syllable at one's own heart and dissolved into one's body.
From the melting of those [deities], the maṇḍala is perfected from the stream of bodhicitta. Having emanated it through samādhi and mantra as before and then reabsorbed it, there is no doubt that the yoga of accomplishing the outer maṇḍala is achieved.
Then, with the words "Then..." and so forth, the conduct is shown. "Heat" refers to the slight descent of the wisdom that is about to be explained:
"When rain, wind, cold,
And [the conditions of] place, food, and so forth,
Do not cause any imbalance,
At that time, the fruit of karma is certain."
Thus it is said. "Dance" refers to the yoga of the deity itself; it is said, "One should meditate on the dance." "Song" refers to the recitation of mantra; it is said, "The mantras abide in song." "Victory banner" refers to the vajra, and "hidden" refers to the lotus. "Then" refers to the time when method and wisdom are joined. "Deity" refers to the blessing of the lotus and the vajra. "In that" refers to at that time. "Milk" refers to the bodhicitta, which is like a kunda flower and is accompanied by bliss; for it is said: "Without bliss, that [milk] does not exist, and without that, bliss does not exist." "Mahāmudrā" refers to the vidyādhara who has attained the bhūmi of Perfect Joy and assumes the form of a Buddha. Since such a one possesses all desires and has abandoned fear, the passage beginning with "Vārāhī..." is spoken. Furthermore, in dependence upon what is the milk accomplished?
"Having assumed the form of Vārāhī, one should take all the queens," it is said; for this is the mudrā of the family. If one asks how she assumes the form of Vārāhī, it is as stated:
"Whose hand or forehead bears a visible wheel, who wears it on the back of the neck, who is like the color of a dark blue cloud, who is a great and perfect fortunate one, who possesses supreme bliss, who draws a wheel in her home and always makes offerings to it—she is a ḍākinī proud of her power, born of the family of Vajravārāhī.
Whoever has eyes like black collyrium, whose teeth are white and prominent, who is always beautiful, who possesses mental strength, who always delights in bathing, who does not speak much, who draws a vajra in her home and always makes offerings with virtue—she is born of the family of Vajravārāhī and possesses fifteen thousand [qualities]."
This refers to the accomplishment of her milk. If she is not found, it is said: "One should use the family of the yidam deity, or otherwise, any other family as well." This refers to women of the aforementioned power who swiftly accomplish Mahāmudrā.
"Act like a lion-like hero" means that by dwelling having abandoned bustle and distraction, one has lion-like conduct. As it is said: "On the earth, a lion does not dwell in a herd; the fierce ones of [wrong] views do not dwell in a herd either. The majestic one overcomes the other side of suffering."
It is said: "Even the leaders of men do not dwell in a herd." And again: "In the world, the sun and moon have no army; the universal monarch and the lion have no army; this Bodhisattva has no army, yet he alone acts to conquer Māra." Furthermore: "In the world, he is thus a hero acting alone." Others say: "This does not prohibit acting in a mixed manner, for it is said: 'He enters the city together with his retinue.'" However, because he cannot be harmed by the Māra of the Son of the Gods or by the afflictions belonging to the faction of Māra, it is said: "He acts like a heroic lion." As it is said:
"The factions of Māra, goddesses with forms of desire, and others in various bodies likewise afflict the senses of the practitioner who maintains fierce ascetic observances. One should not converse with them in their various forms, nor should one feel even the slightest attachment.
The Bodhisattva, being fully endowed and intent upon the recitation of the wrathful deities, if he should encounter such beings—whether in terrifying forms or others that are extremely wondrous—by perceiving them with the intention of the Sugata, he should not be afraid. Those who cause harm and fear are themselves terrified, for they are meditating upon the command of the Sugata. The hero who is courageous and meditates with the intention of the Sugata relies upon this ascetic observance. This is to be done by a hero, not by others. Those who desire the supreme siddhi..."
"This divine conduct that has been taught should be practiced with great effort, exactly according to the manner in which it was spoken." Thus it is said. Furthermore, it is stated: "Even if a non-god such as Śakra should certainly come before you, do not be afraid of him; act like a heroic lion." This is well said. Here, "conduct" (vrata) should be understood as being correctly restrained; thus, the restraint of the senses and intense diligence act as companions. As it is said: "By diligence alone acting as a companion, the unsurpassed state is attained." One should understand that this is accomplished through the power of the seals of attainment (siddhamudrā), and cannot possibly be achieved by those who engage in base conduct and are excessively attached to the objects of ordinary women.
Then, with the words "Then..." and so forth, in order to show the miraculous manifestations of the yoga of the "Extremely Clear Samādhi," many hands are displayed; the mantra is that of the three [deities] as one. Then, the words "Then the samaya substances..." and so forth are easy to understand. Regarding the words "Fever and..." and so forth, this teaches the ritual of anointing through the accomplishment of recitation; it is easy to understand. "Great water" refers to vajra-water. "Vajra nectar" refers to one's own substance. "Self-arisen flower" refers to the sun of the woman. By drinking these through the left nostril, death is overcome; therefore, these applications are the supreme of the supreme, for the supreme is the granting of long life.
The supreme among those is through the intense fear of aging and decline. This concludes the explanation of the eleventh chapter.
Then, the passage beginning with "Furthermore, the Blessed One" and so forth teaches the songs of offering. The passage beginning with "Carcikā" and so forth is taught so that future yogis may assume the meditative absorption of the four goddesses and perform the praise of the [nāga] songs. The passage beginning with "O, O, O" and so forth is a praise in the common vernacular and is easy to understand. The passage beginning with "Then" and so forth teaches the activity of recitation together with the use of a rosary. This can be understood by the slight indication of the opening of the kumuda flower.
Regarding the phrase "The assembly of a thousand hungry ghosts should be slain": if fierce obstructors who harm sentient beings cannot be pacified, the mantra practitioner should generate compassion and slay them through a yantra or a fire offering. As it is said:
"One should not harm obstructors for the sake of even a slight fault. If, perceiving them to be extremely hostile, one should harm the obstructors, then for those who are extremely hostile and fierce, one should not use gentleness. If one applies gentleness to them, they will immediately cause harm. First, one should apply gentleness; at the second time, one should strive to separate them; at the third time, holding the offering water and placing a handful of flowers, one should then make offerings to the obstructors. Having given the torma that benefits all spirits, one should speak these words: 'I now make offerings to you...'"
"Kill them! Great obstructors, depart! Do not act in such a way hereafter. Having seen your strength and prowess, you are indeed capable of creating obstacles for me. You are emanations of the gods; it is not that you are incapable of creating obstacles. Previously you received no offerings, but now I have made offerings to you. Accept these offerings and take them; O King of Obstructors, go!"
If they remain and continue to create obstacles, one should apply the proper methods. Even after the mantra practitioner has made offerings, if the obstructors still cause interference, one should petition the Supreme Beings, the Buddhas of the ten directions, to act as witnesses: "I have committed no fault in applying the ritual procedures to punish the obstructors. I do not act in violation of the commands of the Buddhas and their sons, the Bodhisattvas. To the gods, the gods, and the yakṣas, to the nāgas, gandharvas, grahas, and kinnaras—proclaim throughout all directions that those who are tormented by obstructors must be swiftly and completely protected. If you are able to protect even a little, do so immediately!"
If the mantra practitioner is heeded and the creation of obstacles is pacified, then offerings should be made to the gods in all directions and intermediate points. If they are not so inclined, one should exhort the Buddhas and others with flowers, joined palms, and the water for offerings, and then apply the punishment. Even the Buddhas do not neglect those fierce ones who possess a very turbulent mind, who violate the oral instructions, and who harm people and steal their lives.
Knowing that this is for their benefit, one should think: "Though I may undergo many sufferings of birth in the hell realms for many tens of millions of eons, I shall do so here." Just as a physician treats the diseases of sentient beings, I am without fault in afflicting them; the wise are those who practice such renunciation. With a mind in meditative equipoise and endowed with compassion, one should stabilize the bodhicitta and thus begin the act of punishment. Just as skilled physicians do not neglect those who are innocent, so too those endowed with skillful means and insight do not act without wisdom. Likewise, an unskilled physician who lacks skillful means and insight does not neglect a patient but performs the treatment; similarly, if one who is separated from the Tathāgata strives to heal others, the Buddhas do not praise such a person who lacks skillful means and insight. Just as a physician gives medicine to a patient—whether it be bitter, pungent, or astringent—the world does not criticize him. Likewise, one should administer the remedy according to the specific needs of those to be trained. Even toward hostile sentient beings, one should act in this way, for the Buddhas do not condemn it. Furthermore, it is said: "When a great mantra practitioner is enraged, one should sever all obstructing spirits with the mudrā of the vajra-sword, which is like the light of the fire at the end of an eon." If the act of killing an obstructing spirit should suddenly present itself, one should strike with white mustard seeds transformed into blazing vajras from the syllable HŪṂ, and imagine the body being reduced to ashes.
Furthermore, without harming the person's life-force, one should strike them violently with a staff or rope visualized as a sword and so forth, or torment them with fire, or cause them to drown in water. This too must be performed through deity yoga and not otherwise. "Offer sixty-four bali offerings" means that one should offer them daily or at other intervals, depending on the distinction of one's wealth and resources. "Offer to Yamāntaka" refers to the specific procedure for the food offering (naivedya); one should offer it with great diligence. The passage beginning with "Then" and so forth is easy to understand. This concludes the explanation of the twelfth chapter.
Now, the passage beginning with "Then" and so forth teaches the maṇḍala of the Vajraḍākinīs. Regarding the deities that are not explicitly specified in the maṇḍalas that appear from this point onward, the tradition of the elder gurus is that their colors, hand symbols (mudrā), and forms should be understood according to the primary hand symbols, colors, and so forth of the deities in the maṇḍala of the first chapter. Some, however, cite the following:
"Form is of two kinds: female and male. Alternatively, for all of them, there are colors, shapes, and forms. Since they arise from inconceivable wisdom, they are therefore inconceivable. The wisdom that knows wisdom becomes diverse for the sake of sentient beings."
Based on this, they say that where the colors and so forth were not specified above, one should imagine them according to whatever pleases one's own mind. This too is a well-spoken statement.
Regarding the phrase "the curved knife that cuts through sinful karma," this is a sign of severing negativity, similar to the purpose of a mendicant’s staff. "Hearing" refers to the divine ear. "The expanse of space" refers to the mudrā of the source of phenomena. "The five-pronged [vajra]" refers to the crossed vajra; it is the crossed vajra situated in the center of a lotus upon a solar maṇḍala. "Abiding in its center" means that the multi-storied palace should be arranged, arising from the syllable BHRŪṂ. Others maintain that "abiding" refers to the seed syllable. The terms beginning with "ḌI" are easy to understand.
To elaborate slightly: one who possesses the samaya and has been empowered by a pleased guru should, with devotion to the generation stage, perform four million and four hundred thousand recitations for the sake of the divine ear. Then, having clearly visualized the central abode of the lord in the center of a drawn maṇḍala and sat there, one should focus on the blessing of truth and recite throughout the night. At dawn, because one's ear is purified, one will hear even the most subtle sounds and those resonating from afar; this is the pith instruction.
The mantra beginning with "OṂ VAJRA" is for generating the deity’s body. The mantra beginning with "OṂ ĀKĀŚA" is the recitation mantra. "Vajra Underworld" refers to the King Sumbharāja. "The underworld cave" refers to the opening called the "Glorious Gate" for entering the realm of the asuras. This is like the story of the practitioner who lost his buffalo; it exists in most parts of Jambudvīpa.
For the most part, they are located upon the golden rocky cliffs and overhangs of the asuras. The terms such as "Vighnāntaka-vajra" and so forth are easy to understand. Regarding the phrase, "One knows the opening through a dream": one should perform the preliminary service according to the previous method. Having performed an extensive offering at night, one should supplicate the deity, lie down on the right side in silence, and, having abandoned all other mental engagements, sleep while maintaining focused attention. In a dream, the deity will certainly reveal where the subterranean opening is located. Then, in the morning, having performed a great offering, one should go to that place carrying either a vajra or a pestle. If there is no one there, one should draw the maṇḍala exactly as prescribed. Even if no one is there, if one becomes intensely wrathful and strikes forcefully with the vajra or pestle, those dwelling beneath the earth will certainly emerge in terror and say, "O great practitioner, what do you desire? Please come to this place!" One should then state whatever is desired. From that point on, one will become a vidyādhara of the subterranean realm with an immeasurable lifespan, possessing a divine body and enjoyments. While sporting in the five sensory qualities, one will attain enlightenment. Regarding the phrase "to accomplish the celestial realm": this refers to the vidyādhara class that travels through the sky. Having performed the activities as before, one sits in the center of the accomplishment maṇḍala and recites the mantra throughout the night; at dawn, one will travel through the sky like a garuḍa. Regarding the "vajra of space": this is meteoric iron radiating the light of fire; some manuscripts read "barley straw" instead. It is that which travels through the space of the three realms.
This means that one may go wherever one pleases, whether underground, upon the earth, or in the higher realms. This concludes the explanation of the thirteenth chapter.
Regarding the passage beginning with "Then," the activity of twisting the wisdom thread is easy to understand. "Entering" refers to the removal of the curtain. The passage beginning with "twofold" is also easy to understand.
The passage beginning with "Those who have not entered the maṇḍala" and so forth teaches that even unruly disciples should be admitted out of compassion, without regard for their past actions. This is just as it is stated in the Āryatattvasaṃgraha: "Then, in this great Vajradhātu maṇḍala, there exists an extensive ritual for the entry of the vajra disciples into the maṇḍala and so forth. In that regard, the first is the entry. For the sake of completely protecting the entire realm of sentient beings without exception, and for the sake of accomplishing the supreme benefit and happiness of all sentient beings, one should not examine whether those entering this great maṇḍala are suitable vessels or not. Why is that? Blessed One, there are some sentient beings who commit great sins. If they enter and see this great Vajradhātu maṇḍala, they will be freed from all the lower realms. Blessed One, there are also sentient beings who are attached to wealth, food, drink, and all the qualities of desire, who take no pleasure in the samaya, and who are incapable of [observing] the previously established [vows] and so forth."
Furthermore, for those who engage in and practice these [teachings] exactly as they are understood here, all their intentions will be completely fulfilled. Blessed One, there are some sentient beings who delight in dance, song, laughter, food, and [worldly] conduct. Because they have not realized the nature of phenomena (dharmatā) of the Great Vehicle realization of all the Tathāgatas, they enter the lineages and maṇḍalas of other deities. Yet, there are also those who, out of fear and dread of the samaya of the trainings, do not enter the maṇḍala of all the Tathāgatas, where the unsurpassed joy, satisfaction, and rapture that completely fulfill all hopes arise. In order to cause those who are headed toward and dwelling on the path to the maṇḍala of the lower realms to achieve all the supreme joy and satisfaction, to experience bliss and mental ease, and to turn them back from the path headed toward the continuum of the lower realms, it is appropriate for them to enter this great Vajradhātu maṇḍala. Blessed One, there are also those sentient beings who, though possessing the qualities of phenomena, strive and undergo hardships through the stages (bhūmi), meditative concentrations (samādhi), and liberations (vimokṣa) as the means to achieve the sublime ethical discipline, concentration, and insight of all the Tathāgatas, in order to seek the awakening of the Buddhas.
It is said: "If it is not difficult to achieve the state of all the Tathāgatas as soon as one enters this great maṇḍala of the Vajra Expanse, what need is there to mention other siddhis?" Therefore, a practitioner of mantra should admit into the maṇḍala anyone who is capable of turning their back on taking life, even if they lack other qualities. However, if someone has not turned away from taking life due to a lack of compassion, there is no other method seen for admitting them except through equanimity or forceful means; such individuals are like those who are difficult to discipline. As it is said: "Those who are difficult to discipline are not vessels for the awakening of a Buddha; in order to realize this, one should cultivate great equanimity." And: "For the sake of benefiting sinful sentient beings," and so forth. The phrase "Then..." and so on is easy to understand. Regarding the phrase "These shall be correctly explained": if a yogin wishes to accomplish a yakṣiṇī through the power of Ekajaṭī, they should first perform the preliminary activities as previously taught and complete the approach retreat. Then, having gone to the foot of a bael tree (vibhītaka) or a similar location, they should recite the mantra of the desired yakṣiṇī, including her name, such as "Oṃ Ekajaṭī..." and so forth. As it is said, "Subsequently, emanate and recite the mantra," one should emanate a vajra hook from the seed syllable at the heart and recite while visualizing it drawing her forth from her own heart. There, one should also dedicate the torma and the five offerings to her.
When one’s livelihood is stabilized and one receives the instructions with devotion, the teaching is bestowed, and from that point on, accomplishment is achieved. Regarding this, the scripture in the Detailed Ritual of the Yakṣiṇī states:
"By pleasing the Secret Mantra, these accomplishments are granted: as a mother, mother-in-law, sister, friend, daughter, wife, or daughter-in-law, they are fully accomplished. These—mother, sister, and mother-in-law—are the supreme accomplishments, like a wish-fulfilling jewel. The charming friend and daughter are the middling accomplishments; the wife and daughter-in-law are known as the lowest accomplishments. At the three times of day, one should offer flower garlands, incense, butter lamps or lamps of grain-oil, sandalwood, and fragrant aloe-wood incense. At night, one should present various types of bali offerings. The Yakṣiṇī, being delighted, will appear before one and cause the emission of semen. Women who are overcome by passion will certainly remain to provide assistance. When they are providing assistance, one should not depart, nor should one harbor desire for the quantity of the gain. Having purified the semen at night, the mantrin should practice with great diligence. If the mantrin, with a deluded mind, acts otherwise, he will surely be ruined." Thus it is applied.
Alternatively, to purify the semen: take a thread spun by a young girl, dyed with safflower or saffron. Having performed a thousand recitations over it and tied seven knots, at dusk, one should fasten this mantra upon one’s waist:
Oṃ hara hara bandhani śukradhāriṇi siddhārtha svāhā.
"By this, the reciter will always have his semen arrested," so it is said in the Āryasusiddhi. "The accomplishment of Pukkasī" should be understood from her own sādhana. Regarding the passage beginning with "Then," this is the accomplishment of invisibility. Having first performed the preliminary actions as previously explained, if one sits in the center of the maṇḍala and recites the mantra, at dawn one will become invisible and will not be seen even by the gods. The remainder is easy to understand. This is the explanation of the fourteenth chapter.
Regarding the passage beginning with "Next, I shall correctly explain," here too, having performed the actions as before, if one sits in the center of the maṇḍala and throws stones or the like into a water vessel without them sinking, when this is accomplished at dawn, one has achieved that. Others explain that for traveling through the sky, one should contemplate the body as light; then, starting from one finger-width, one should meditate on oneself as rising slightly together with a moon seat and recite the mantra. For invisibility, one should recite the mantra while dissolving one's own body into the limit of subtle particles and making even those invisible. For the practice of not sinking in water, others explain that one should visualize all the subtle particles of the water present before one as becoming yellow māṃ syllables, which then merge into one and become the earth element (mahendra), and then consecrate it with the mantra. Still others say that since these are the accomplishments of the vidyādhara of miraculous powers, the sūtras state: "These four things are the types of causes for attaining miraculous powers. What are the four? Lightness of body, lightness of mind, ..." and so forth.
It is taught that one should recite the mantra while possessing these four branches: having conviction in the equality of all phenomena, and blessing the four elements as the element of space. Even if these branches are absent, here the power of the mantra will bring about such a result, and none of these branches are deceptive in this context. The meaning of the words is easy to understand. One should understand that the "Sādhana of Kurukullā" and so forth are the methods of accomplishment. Regarding the phrase "summoning the sky-farers," the "sky-farers" are the daughters of the gods. "In the abode of space" means within the heart of the lotus. Regarding the phrase "visualizing the limbless Vajra," one should visualize its mantra, Oṃ A and so forth, as red syllables radiating intense light. Then, as the body is filled with light rays, one should exhort it with great passion until it is on the verge of dissolving, and imagine that, through intense passion for oneself, she falls prostrate before one. This is the explanation of the fifteenth chapter. Regarding the phrase "the Great Heruka" and so forth, in the presentation of its activity and mantra here, some say its activity is the accomplishment of Mahāmudrā, and that the recitation mantra is the mantra of the condensed deity of the glorious Hevajra, because the color and implements are concordant: Oṃ trailokyākṣepa hūṃ hūṃ phaṭ svāhā. Others say it is the seven-syllable mantra taught in the glorious Cakrasaṃvara. Since these are not praised in any way, they are to be rejected. The recitation mantra is: Oṃ āḥ heruka hūṃ phaṭ svāhā.
In this context, one should especially bring the name to mind, and following that, perform the recitation of the name. Then, one should accomplish any activity whatsoever, whether taught in this Karmasambhava-tantra or taught in other tantras; this is the intended meaning, though no specific certainty is stated. The meaning of the words is easy to understand. This concludes the explanation of the sixteenth chapter.
Having thus taught the sixteenth chapter, now the seventeenth chapter begins with the words "Then," and so forth. In terms of the actual meaning, this refers to immediately after meditating on the protection. Regarding the phrase "by means of the fivefold meditation," this refers to: the moon itself; the sign arising from the seed-syllable; those becoming a mass of light; and the body arising from that—or alternatively, here, the discernment of one's own mind, the moon, the two moons, the vajra, the cultivation of pride in that, and the complete perfection of the body arising from that. This is the meditation on the stages of manifest enlightenment as taught in the Guhyasamāja.
"The Buddha-body should be meditated upon" refers to the causal Vajrasattva. Then, "the wise should meditate on the maṇḍala" means that one should meditate on the external maṇḍala or also bring forth the secret maṇḍala. Then, "just as the stars shift, the bodhicitta should be viewed" is to be connected with the explanation "with a mind of passion." Thus, in order to exhort the resultant Vajrasattva from that state of melting, the passage beginning with "Carcikā and so forth" is taught, which is easy to understand.
"By being exhorted in that way, through melting with compassion, one truly becomes the Vajra Holder"—this is the remainder of the verse. Now, in order to make the boundaries of the yoga meditation easy to understand, the text says "first" and so forth. Yoga is the union of method and insight. The deity’s body that accords with that is "subsequent yoga," as it is said: "Just like the son, with faces, hand-symbols, and so forth." The maṇḍala of the deity becoming extremely vast is "extraordinary yoga." The yoga that has become the great nature of the blessing is called "great yoga."
Furthermore, for a beginner yogi, until the coarse appearance of the deity’s yoga becomes manifest, one should meditate on all four yogas during the three sessions. During the morning session, one invites [the deities]; during the afternoon session, one sends them back; and during the midday session, one should perform the emanation and reabsorption of the maṇḍala within the heart. When the coarse limbs are seen and the subtle [aspects] such as the Vajra Body become manifest, one has gained some mastery over wisdom. At that time, one should briefly contemplate from the protection [ritual] up to the "extraordinary application" during the four sessions, and meditate on the great yoga with devotion.
When one sees the Vajra Body and so forth with mastery, like a fruit in the palm of one's hand, one has attained mastery over wisdom. Therefore, one should make the sessions indefinite and meditate on the completion stage that is about to be explained.
Then, when one who has definitely abided in emptiness arises, the ability to bless appearances however one desires is called "having attained perfect mastery over wisdom." This is the state of being a "perfected being" who has gained independence and is liberated from the necessity of deliberate effort. The meaning of the words is easy to understand.
Now, since the samaya must be guarded by all four types of yogis who meditate in that manner, the samayas are taught by the passage beginning, "One should not disparage the master." As it is said, the "Vajra Master" is the one who confers empowerment. One must abandon, as it has been explained, "lacking respect," which means holding onto a sense of heat [pride] and acting with contempt. If this is not abandoned here, it is a root downfall. As it is said: "Those who disparage the master from the heart will not achieve accomplishment even if they practice." This refers to being heartless, thinking, "Now that I have received the instructions and so forth, what is the use of this?"—this is "disparaging the master from the heart."
Therefore, it is said: "Even if the guru who reveals the maṇḍala has come to have bad conduct, one should never disparage him with body, speech, or mind, provided one recognizes [him as the guru]." If one asks, "Is only the one who confers empowerment the master?"—any master who confers empowerment, teaches the tantra, or from whom one receives the pith instructions for the activities is also a master. One should hold to the explanation that these three are masters if they are free from envy and desire to be of benefit. Therefore:
"One who reads the sublime Dharma, explains it, teaches the pith instructions, confers empowerments, and performs the ritual activities is called an ācārya." Thus it is said in verse. Furthermore: "Whoever does not regard as a guru even one who has heard a single verse, will be born a hundred times as a dog and will also be born into the womb of an outcaste." So it is taught. Therefore, from the Guhyacandrabindu: "Those who desire the siddhis of mantra should quickly and with great devotion and respect turn toward the Vajrācārya. One should never disturb the mind of the Vajrācārya; if one does, one will quickly fall into hell. Through illness, harm, enemies, demons, misfortunes, and even poison, the one who reviles the feet of the master will die in great ignorance. From the guru, siddhis are obtained; the guru is heaven, the guru is bliss. Therefore, with all diligence, one must not transgress the guru’s command."
"To knowingly displease him is to complete the [cause of] fearlessness here." "Not transgressing the word of the Sugata" refers to not disparaging the command, as was previously shown in the context of the elision of syllables. "Chaff" refers to those who have received empowerment in the same maṇḍala from the same master; one should not speak of their faults due to causes such as jealousy. "A mind of loving-kindness" is the desire to accomplish the unsurpassed benefit and happiness [of others], and one must never transgress that.
That which is called bodhicitta is compassion, the object of desire that wishes for others to be free from suffering along with its causes; therefore, one should not abandon it even for a single moment. Regarding "the phenomena of self and others," this refers to the doctrines of one's own and others' philosophical tenets; "one should not disparage them" means one should not refute them through debate. Beings enter the path and attain enlightenment gradually through their own respective vehicles of interest; forcibly reversing their interests is merely a cause for increasing hatred, and thus should be left aside. Therefore, the Arya-Saddharmapundarika also states: "One should not dispute the Dharma; one should not take pleasure in disputing the Dharma." "Untrained" refers to those who have not trained in insight; for them, one should not speak words endowed with emptiness, which are called "secret." Regarding "one's own aggregates," such as form and so forth, one should not treat them with contempt. One should not disparage them by saying, "The aggregates are merely a burden," and so on, for it is said: "Self-contempt is a corpse that destroys a person's happiness." Furthermore, in this system of Secret Mantra, these very five aggregates are the definitive abiding of the diligence of unsurpassed enlightenment. "Non-existent phenomena" refers to the Prajnaparamita; one should never disparage it, for it is said: "Having heard it, those of small intelligence reject it; having rejected it, they become without refuge and go to the Avici hell." "Hatred" refers to the destruction of the Teaching.
In this context, "loving-kindness" (maitrī) means to be patient and to benefit others; its abandonment refers to its application in acts such as killing. "Dharma" refers to the conventional truth as it has been taught. The meaning of the phrase "it should not be evaluated by valid cognition" has already been explained previously. "Faithful sentient beings" refers to those who have deep devotion toward the domain of their father’s inheritance; "not to turn back their minds" means not to disparage them. "Sacred substances" (samaya-dravya) refers to the five nectars (pañcāmṛta). "To be relied upon" means to be consecrated, and "always" means at all times. Some say this refers to the time when one is engaged in the conduct (caryā). Others say it is to be relied upon according to the sequence beginning with "the pure nature of phenomena is the seminal fluid" (śukra), and not otherwise; this is well explained. "Women" refers to the supramundane goddesses such as Vajravārāhī. Since they give rise to existence, they are the nature of insight (prajñā). This is consistent with the fact that the Victors and their Sons, the Buddhas and Bodhisattvas, arise from the Mother who gives birth to the Conquerors. As it is said: "She who is the nature of delighting in the welfare of others, the nourisher and progenitor of all heroes, is the Mother of Loving-kindness." This should be applied accordingly. Regarding the phrase "because women are the nature of insight," it refers to the statement that women are the two-finger-width [measure] of insight, and so forth. In this age of strife, beings are intensely attached to and grasp at women; as it is said: "Even those who desire women do not go [to liberation]."
Therefore, in order to thoroughly subdue them, how could one disparage the gods who dwell here in the form of women? As it is said in the Classification of Ascetics: "One should not disparage women, nor should one praise them." Furthermore, in this regard, another scriptural authority from the Mahāyāna sūtra The Noble Dhāraṇī of the Jewel Crest of the Great Assembly states: "At that time, the Brahmā named Sovereign of Perfection, possessing a supreme and flourishing excellence of complexion, adorned his body with garments, ornaments, and finery that surpassed those of the gods, as well as vast and supreme flowers, incense, garlands, and ointments. Having transformed himself into the form of a woman, through the power of a Great Brahmā and the blessing of a magnificent array of the realm, he sat before the Blessed One, the Tathāgata Amitāyus. Then, the Great Brahmā Sovereign of Perfection rose from his seat, joined his palms in homage, and addressed the Buddha: 'Blessed Buddhas, please grant me your blessing so that no obstacles whatsoever may arise for me in making my entire buddhafield here understood through my voice, and so that I may teach the words of the maṇḍala of sound without any doubt. For the sake of the current teachers of the Dharma and the listeners of the Dharma, I shall now explain this protection of the way of secret mantra, so that in the future, whether it be Māras or the retinues of Māras, gods, nāgas, nāga women, or old nāgas...' "
Whether it be a male nāga, a female nāga, a male nāga son, or a female nāga daughter—and so on in detail—whether it be a piśāca, a female piśāca, an old male piśāca, or an old female piśāca; or a male piśāca attendant, a female piśāca attendant, a male piśāca attendant, or a female piśāca attendant; or anyone, from a human to a non-human, who is an adversary seeking an opening or looking for an opportunity against the Dharma-preacher or the Dharma-listener; or if they should cause harm or injury to even a single pore of the Dharma-preacher or Dharma-listener, or cause them fear, or steal their vitality, or release a great breath upon their body, or even if they should look upon them with a hostile mind for a single moment, I shall repel those beings, from Māra down to the non-humans, and I shall punish, subdue, paralyze, stiffen, and delude them, and I shall inflict diseases upon them. Therefore, I pray that the Buddhas, the Blessed Ones, grant their blessing to the utterance of the words of the maṇḍala of melody, which shall fill this entire buddhafield of mine without exception with its sound. Who will become my allies in this? Then, those Buddhas, the Blessed Ones, granted their consent by remaining silent. Then, Śakra named Śikhidhara, his body adorned with ornaments of Jambū-river gold, sat not very far away. Then Śakra Śikhidhara spoke thus to Brahmā Saṃpatsvāmī:
"Sister, do not sit before the Tathāgata Amitāyus. Sister, do not be heedless here. Do not harm the Blessed One. Why is that? For the childish delight in conceptual elaboration, whereas the Tathāgata is free from elaboration. Yet, he also teaches conditioned phenomena characterized by arising and ceasing. The Tathāgata has attained the mode of suchness in all forms, letters, and the distinctions of words. Sister, the Tathāgata is thus: because he is one in equality with space, he does not act in contradiction to suchness. In space, there is no superimposition of the characteristic of destruction by the three conditioned forces. Just as space does not conceptualize or discriminate regarding conditioned forces, likewise the Tathāgata does not take delight in the qualities of sensory desire. He does not conceptualize, he does not discriminate; he does not dwell, he does not cling. Likewise, he does not take delight in or cling to a life-force, a being, a nourisher, a person, or an individual. If he does not take delight in or cling to the aggregates, elements, and sense bases, sister, how could you take delight in the body of the Tathāgata? The Tathāgata Amitāyus said: 'Lord of Gods, speak with discernment, lest it result in an unpleasant consequence for you. This great holy being has performed services for many Buddhas and has cultivated roots of virtue under the Blessed Buddhas.'"
"This noble being has manifested in the form of a woman, having adorned herself well in order to make an offering to the Tathāgata. Therefore, do not address her as 'woman'." Then Śakra Śikhidhara said to Brahmā Saṃpatsvāmī: "Noble son, out of compassion for me, please grant me your forgiveness. May I not incur an unpleasant result from having spoken those words." Then the bodhisattva Kautūhalika asked: "Blessed One, if Śakra does not confess those words, what will the ripening of that result be?" The Tathāgata Amitāyus replied: "Noble son, if he does not confess, for eighty-four thousand lifetimes he will take birth in the inferior womb of a woman, the object of desire. Therefore, noble son, one must guard the actions of speech by all means."
For this reason, these fourteen root downfalls are inexhaustible points, like the vital core of the mantras; thus, one must guard them with great effort. If they are impaired, they should be restored as explained below. Otherwise, like a tāla tree whose fruit has withered, one will be unable to produce the result through the remaining yogas and so forth. If one asks: "How then should one interpret the statement that even if one's ethical discipline is utterly degenerate, if one practices while possessing bodhicitta, one will achieve accomplishment, and thus one should practice without losing heart?"
It is clear that this was spoken in order to restore the practitioner from a downfall, or to provide the empowerment of the initial time, or to hold those whose hopes have been severed through compassion. Thus, in this section on the classification of the root downfalls, I have merely provided a brief analysis of the text; however, those who desire excellence should respectfully please the guru and engage with these excellent oral instructions passed from mouth to mouth. Likewise, in this and other tantras, a disciple who is respectful toward the guru cannot fathom [the meaning] through the workings of their own intellect alone, for it depends upon the guru. Those who are disparaged by such statements as "boasting of secret mantra" or "puffed up by seeing the volumes" remain ignorant.
Now, the branch downfalls are taught: "One should not wander begging," which means one should not beg for food out of attachment. "Yoga practice" refers to the meditative absorption of a deity yoga practitioner. "Secret mantra" refers to [mantras] such as hrīḥ ṣṭrīḥ. "Sacred substances and so forth" refers to the five meats, the five torma offerings, the naivedya (divine food), and so on. Regarding the phrase "having become contemptuous of the guru" and so forth, if a root downfall occurs, one must re-enter the maṇḍala and receive empowerment. As it is said: "When a root downfall occurs, in order to purify it, one enters the maṇḍala; having received the command, even the eldest [downfall] becomes a minor one." "Endowed with faith" means one should possess faith, for: "In people who lack faith, the white dharmas will not arise."
"Just as a green sprout does not grow from a seed scorched by fire," so it is said in the verse. Regarding the term "guru" (bla ma), it refers to one who is to be revered. As stated in the Vajrapāṇi Empowerment Tantra:
"Just as the sun and the moon,
The wise consider to be the eyes of the world,
So too, for these living beings,
This master is considered to be like an eye.
Just as the element of fire
Burns away all fuel,
So too, the one called 'master'
Burns away the fuel of misfortune.
Just as the element of water
Cuts through all the world's heat,
So too, the master should be known
To cut through all suffering.
Just as the element of wind
Constantly sustains the entire world,
So too, the master for the student
Accomplishes all that is virtuous.
Just as the earth is renowned
As the dwelling place for all embodied beings,
So too, the master is renowned
As the dwelling place of all dharmas.
Just as the Blessed One Vairocana
Realizes all dharmas,
So too, the one called 'master'
Realizes all dharmas.
Just as the glorious Vajradhara
Holds all secrets,
So too, here, the master
Holds the secrets of the mantras.
He always speaks the praises
Of the Three Jewels,
And he speaks those very praises
That all the Bodhisattvas utter.
Just as the Buddha, the Blessed One,
Acts as the eye that shows the authentic path..."
Likewise, one who is fearless regarding mantra is the eye that shows the path in this Mahāyāna. One should view a mantra practitioner as being like me; one should not view them as being different from me. One should grasp the qualities of the master, and never grasp at their faults. If one grasps at qualities, one will attain siddhi; if one grasps at faults, there is no siddhi. Likewise, one's life will be short and one will fall into the lower realms. Those who revile the master will be born into castes such as fishermen and the like. Even if they commit every kind of transgression, the wise should never disparage the guru. Those who desire the Dharma should always please the master. On whatever ground that Son of the Conquerors dwells, that ground becomes a stūpa. There, I and all the Sons of the Conquerors are present; there is not the slightest distinction or separation. Thus it was said. Some read, "one should possess faith in the guru." Here, the three ways of honoring the guru are taught in terms of the three doors of body, speech, and mind, or they are repeated for the sake of showing extreme respect; these three are intended for the initial abandonment [of faults]. Regarding "guarding the samaya," it means not to abandon the samaya. As it is said in the Guhyacandratilaka: "Those who desire the meaning of the mantra samaya should strive to guard the samaya. If one acts otherwise, the goals of the mantra practitioner, such as the mantras and so forth, will not be accomplished. Even the gods, if their samaya is impaired, will not grant their requests even if petitioned. In this world there is great suffering, and in the next world there are the hells. Those who desire to practice the samaya will attain [the results]; the deluded self will attain [the opposite]."
Likewise, that disciple will also, with a weak intellect, encounter suffering; the meaning of the mantra will not ripen for them. The supreme bliss of the deities will never be bestowed upon a disciple who lacks the samaya. Therefore, the samaya is the most important; having established it first, one should bestow [the teachings]. Thus it is said.
Regarding the phrase "steadfastly generate compassion," it is because the stage of steadfastness is distinguished by compassion: "Through mantra recitation, likewise through fire offerings, meditating on reality, and making offerings, the mantra will be accomplished through compassion; otherwise, one will become supremely afflicted." Thus it is said.
Regarding the phrase "completely abandon all faults," it means one should not engage in activities that disparage the world or the treatises. As it is said:
"One should abandon: posturing, making offerings, dancing, singing, beating drums, and being scrutinized by the public; excessive pride, inquisitiveness, and great desire; the desire to watch gambling gatherings; sleeping at improper times, speaking what is unproductive, reading and reciting inferior treatises and poetry; attachment, malice, arrogance, and intoxication; harboring resentment, laziness, and deceit. One should also abandon meat, alcohol, garlic, onions, and leeks; sesame oil, sesame seeds, radishes, and surana; the food of spirits, sacrificial cakes, and bali offerings; and the offerings made to Garuḍa. I have declared that the food of a mantra practitioner consists of the three white foods, roots, stalks, fruits, and vegetables; yogurt, barley, milk, and butter; sesame oil, dregs, buttermilk, and ol-koṅ; and various soups."
Thus it is said. Furthermore, it is explained elsewhere:
Next, the discipline of reciting secret mantras is explained: by abiding in it, the practitioner will swiftly attain the accomplishments through recitation. One should not harbor hatred toward any secret mantras, any deities, or even those practitioners of great power. The wise should not compose secret mantras or their rituals according to their own inventions. One should never show contempt even for those who are base. Even if the guru who reveals the maṇḍala should engage in improper conduct, the wise should never disparage him, whether with body or mind. The wise should not, out of anger, perform summoning, binding, cutting, or subjugating against vidyā-mantras. One should not perform such wrathful activities. One should not recite secret mantras unless authorized by another. The wise who know the rituals should not give mantras to those who have not performed services. The wise who know the tantras should not give the secret mantra rituals, mudrās, tantras, or explanations of the maṇḍala to those who have not entered the maṇḍala. One should not consume anything resembling weapons, nor likewise images of sentient beings, nor various forms of mudrās. One should not disparage medicinal substances, nor touch them with impurity. A wise practitioner should not step over them with their feet. One should not engage in disputes with followers of the Mahāyāna or those possessed of insight. Upon hearing of the great power of bodhisattvas, one should not disparage them. One should never use mantras to compete with other practitioners.
One should not employ violent conduct out of anger for even a minor offense. One who abides by the ritual of recitation should not engage in singing, dancing, or play. One should not use garlands, pigments, or ointments for the sake of beauty. One should not leap, jump, run, or act with violent haste. One should abandon all things that constitute faults arising from the body. One should not speak words that are perverse, fierce, harsh, or divisive. Abiding in the Dharma of truth, one should not engage in meaningless talk, nor should one engage in disputes with non-Buddhists. One who recites mantras should not speak with outcasts and the like, nor with those of base character. Except for a single mantra assistant, the wise practitioner should not speak with anyone else while performing the recitation. One should not anoint the body with sesame oil, nor should one eat sesame. One should completely avoid radishes, garlic, onions, various types of pickled foods, cung-peṅ, srin-ril, and likewise ma-śa bean porridge, sesame cung-peṅ, and la-tu. One who seeks accomplishment should avoid all food of the log-’dren (misleaders) and all food offered as gtor-ma (offering cakes). One who recites mantras should also avoid krisara and milk porridge. One should not touch with one's feet vehicles such as chariots, nor likewise lotuses and the like, nor even leftover food that has been discarded. One who recites mantras should avoid all forms of flirtatious conduct, the wearing of shoes, the holding of parasols, and all grooming of the body.
One should not rub foot with foot, nor hand with hand. One should not discard excrement or urine into water, nor even near it. One should not eat from the hollow of one's cupped hands, nor from a bronze vessel. One should not eat from the back of a leaf, nor should the wise eat food with attachment. The practitioner of intelligence should not sleep on a bed, a raised couch, or in an unclean place together with others. One should not sleep on one's back or face down, nor should one eat again and again, nor eat what is too small or too large. One should not eat what is inedible, nor eat anything that is suspected [of being harmful]. One should not take pleasure in wonders, nor look at all manner of spectacles. One should not develop a mind of attachment through longing for the beautiful form of a woman. Likewise, regarding food and conduct, one who abides by the ritual of mantra recitation must never be unrestrained in body, speech, or mind. The wise practitioner of mantra recitation should not wear dyed garments, nor likewise those that are old, foul-smelling, or worn as a single layer. One should never disparage oneself, nor be displeased with oneself. One should not become despondent, nor be discouraged by illnesses. Except for the response to a command, one should not abandon one's secret mantra. One should not disparage it with a deluded mind, nor relax one's diligence. Without the mind wandering elsewhere, one should not harbor many thoughts. Free from a mind of attachment to impurity, the reciter should recite the secret mantra. One should not perform the activities of malevolent spirits, nor should one perform protection or exorcism.
One should not perform the activity of poison by reciting one’s own mantra or those of others. Except for the purpose of accomplishment, one should not employ other mantras. One should not even use one’s own mantra to wake someone from sleep. The wise should recite [the mantra] three times and perform ablutions three times a day.
It is said: "The practitioner who knows the ritual should take up the vows, diligently guard the samaya, and apply themselves to the practice of recitation. They should always construct maṇḍalas and always read the scriptures. The learned should always build stūpas and always perform virtuous deeds. They should take refuge three times a day and confess their misdeeds three times a day. The wise practitioner should generate the mind of awakening (bodhicitta) three times a day and make aspiration prayers three times a day. Having seen the tantras and knowing the rituals, they should perform each ritual practice as desired and to the best of their ability. They should always be diligent in renunciation. Endowed with compassion and free from stinginess, they should always be patient and possess loving-kindness. They should always possess diligence and constantly meditate upon the six recollections. Having heard the various dharma teachings, they should cultivate devotion. They should read the rituals of the secret mantras and honor the mantras and mudrās. The wise should draw the maṇḍala according to the ritual. Having stabilized the mind of awakening and become certain of the authentic deity, the learned should bind the samaya mudrās, [and then approach] the monks and so forth."
One should uphold the fourfold assembly and teach the tantra oneself. The wise should understand all the scriptural transmissions of the secret mantra in their authentic and extensive form. On the eighth, the fourteenth, and the fifteenth, the practitioner should perform offerings in particular during the fortnight of miracles. Regarding recitation, fire offerings, and offerings, as well as the taking of vows, one should be especially respectful and diligent in these meritorious acts. Furthermore: "During recitation, fire offerings, and offerings, one should always wear an upper garment. There is no fault in sleeping or bathing; these too should be consecrated with mantras. One should always wear wooden sandals on the ground outside, but should avoid them in the presence of deities, the guru, and places of worship. With the engagement of body, speech, and mind, one should always make offerings to the objects of worship. Those who are constantly diligent and desire the accomplishments of recitation should prostrate upon seeing a stūpa and should also prostrate upon seeing a monk. Upon seeing deities, one should perform services; upon seeing the guru, one should make offerings. Having heard the profound Dharma being explained, one should generate faith. One should take great joy in the power of the Bodhisattvas, the leaders of the herd. Upon hearing of the various activities of mantra, one should be inspired in mind. The practitioner who desires accomplishment should, with an intelligent mind, generate diligence. 'This is to be done, this is not to be done'—thus one should constantly reflect upon the training vows and the discipline of the vidyā-mantras as they are taught."
Those who are attached to their own happiness should abandon it day and night. Having done this, one should think, "I must do that," and remain without distraction. Whatever misdeeds of negligence were committed during the day should be individually confessed at dusk. One should also take great joy in what has been well done, and confess what was done at night the following morning. The practitioner should apply themselves with diligence to recitation, fire offerings, ritual purity, the worship of vidyā-mantras, the vows, and the discipline of the vidyā-mantras.
Furthermore, it is said: "From this day forward, you must maintain firm faith in the Buddha, the Dharma, and the Saṅgha, as well as in the assembly of bodhisattvas, vidyā-mantras, and secret mantras. Always have exceptional devotion to the Mahāyāna. Be affectionate toward those who possess the samaya and show respect to the guru. Do not harbor malice toward any of the deities, and perform offerings at the proper times. Do not disparage the scriptures of other teachers, and do not treat guests with neglect. Maintain a very firm mind of loving-kindness toward all living beings. Those who delight in this Mahāyāna should apply themselves to the accumulation of merit. Strive in recitation and manifest yourself in the conduct of secret mantras. You must also guard the samayas taught in the secret mantra sources. Do not give the secret mantras or mudrās to those who lack the samaya. Protect the secret mantra tantras well, and I myself shall ensure that you understand them." Thus it was said; one should train in such activities.
These samayas have been extracted from the Kriyātantras; however, even practitioners of Mahāyoga should observe them as appropriate, according to the influence of place, time, and intention. Those who claim to be practitioners of Mahāyoga yet assert that there is no need for ritual purity or restraint will become ruined. For even in the Kriyātantras, it is taught that through the power of intention and so forth, one may act with relaxation, as it is said:
"Whether pure or impure,
Whether eating food or not,
Whether having bathed or not—
By recollecting my own nature, I shall achieve [success]."
Nevertheless, for the most part, even practitioners of Mahāyoga must not transgress the samayas as they have been taught. Furthermore, for practitioners who prioritize yoga, even the food and so forth used to nourish the body are permitted for those noble Śrāvakas who have few desires, are content, strive for the qualities of purification, seek liberation, and have vowed to dwell in the four types of secluded places. As it is said, at that time the Blessed One addressed the Venerable Ājñātakauṇḍinya:
"Today, those monks who dwell in the outskirts and cultivate meditative concentration may dwell in excellent dwellings, enjoy excellent paths and excellent food, and are permitted not to perform any of the communal duties of the Saṅgha. Why is that? If those who cultivate meditative concentration become distressed by a lack of the requisites for life..."
Because negative mental states and mental factors arise and all meditative concentrations (samādhi) are not accomplished, one will fall into the Avīci hell and experience immeasurable, unbearable, and great sufferings. If those who cultivate meditative concentration possess the necessities of life, even many concentrations not previously accomplished will be achieved, and those already achieved will not decline. By the power of that, all non-virtuous phenomena (akuśala-dharma) do not arise; as it is stated extensively in that text, from non-virtuous thoughts and investigations up to the point where one is born as a god in the higher realms and attains nirvāṇa.
However, those who have not seen or heard the vast scriptures included in the Pitakas, such as the collection of the Blessed One’s precious sūtra teachings, and likewise have not heard or seen the extensive root, subsequent, and further subsequent tantras of the Kriyā and Yoga classes—which definitively resolve points of confusion—will, by grasping the literal words of certain abbreviated tantras, find that the methods of the pāramitās and the Kriyā tantras and so forth, which teach activities and rituals, are paths of suffering where one lacks the enjoyment of whatever specific foods and so forth one desires. In this ocean-like Mahāyoga tantra, however, one may enjoy whatever one pleases without ever declining in any way or at any time; it depends entirely on how one enjoys it as one pleases.
Those who claim that women, alcohol, meat, and so forth are great offerings that cause excellent offerings to be swiftly accomplished are utterly depraved. Therefore, the Blessed One, who perceives the three times without obscuration, foresaw the emergence of such a system and said: "Seven hundred years after I have passed into parinirvāṇa, the wicked Māra will divide and explain my teaching." To ensure this was recognized, he sealed his own teaching with the three seals of the Dharma, making it impossible to waver. By distinguishing between the "black" teaching and the "great" teaching, he established his own teaching as something to be examined like a diamond. Therefore, those who have entered the teaching nowadays should not, without careful investigation, engage in the sinful words of others; rather, they should examine them with a discerning mind.
If one asks: "Wasn't the logician already refuted earlier?" Here, one must certainly investigate whether the one who bestows the oral transmission is a fit guru or not. If a teaching is sealed by any of the seals—such as the instruction to abandon natural misdeeds and so forth—and is pervaded by the "great" teaching, one should certainly accept that teaching. The phrase "meditative concentration of the mind" is easy to understand. The phrase "in that way" and so forth indicates that only the sublime disciples are to be accepted. The phrase "then" and so forth indicates that, because it is certainly true in that way, they became silent out of conviction, thinking, "We have no need to dispute or press this point."
Seeing the necessity of inspiring faith in all others within their mental continuums, he spoke this intentionally without being asked; this is what is meant by the term "intentional utterance" (udāna), which refers to a statement made without waiting for a question from another. If one asks how it is said: "The wheel of Yamāntaka..." and so forth. If the Glorious Guhyasamāja is the pinnacle of all tantras, even there the methods taught in this tantra do not appear. Therefore, since this tantra is the supreme among even that tantra, what need is there to mention others such as Vajrabhairava?
Now, with the words "Emaho! The supreme nirvāṇa..." and so forth, the ultimate bodhicitta is shown. The first part was spoken by the Victors of the five families. "Emaho" expresses joy. "Supreme nirvāṇa" refers to non-abiding nirvāṇa, which is superior to the nirvāṇa of the śrāvakas and others because it is the inexhaustible perfection of the welfare of oneself and others. If one asks what that non-abiding nirvāṇa is: "Emaho! The terrifying wrathful one," it is said. Because the very body of this glorious Yamāntaka appears yet remains unstained, it is non-abiding nirvāṇa; therefore, it is most wonderful. Consequently, because saṃsāra has no beginning or end, it is uninterrupted; and because it does not act through the dependent or the thoroughly established natures, it is said: "Emaho! The stream of saṃsāra."
The uninterrupted state in which the wisdom that takes suchness as its object during manifest enlightenment and so forth has become completely purified is called "saṃsāra." Accordingly, it is said: "Saṃsāra and nirvāṇa—these two do not exist. The thorough knowledge of saṃsāra is explained as nirvāṇa." From that perspective, if one examines all phenomena according to their actual nature, since there is not even the slightest nirvāṇa from the very beginning, the phrase "Ema ho! All phenomena are from the very beginning utterly beyond sorrow" is applied. In that way, although these phenomena arise and perish, their continuity is never interrupted. As it is said: "That which is called 'imputed' is a mere imputation; no end to saṃsāra is observed." Furthermore, although it is nirvāṇa, it becomes saṃsāra; and although it is the cause of saṃsāra, it does not abandon nirvāṇa. Because these two truths, which are mutually contradictory yet not the domain of the foolish, are thus, it is said: "Ema ho! How truly wondrous this is!" If one asks, "What is the benefit of knowing that these contradictory points are not contradictory?" the answer is: "Those faults that bind the foolish become qualities for that yogi." As it is said: "The very phenomena by which the foolish are bound in the state of saṃsāra, by those same phenomena, the yogi goes to the end of saṃsāra." Why is that? Because one does not perceive any phenomenon whatsoever that binds.
"It is neither a thing nor a non-thing," and so forth, is what was taught. When these are examined through reasoning, they lack the power to abide, and thus are not non-things. However, because the nature of phenomena (dharmatā) appears clearly and directly to perception, they are also not non-things. In that way, they abide as mere illusions, transcending the extremes of permanence and nihilism. To know this, no harm whatsoever occurs, for it is the antidote to the collection of faults. As it is said:
"The wise who are skilled in the selflessness of phenomena,
By training in the absence of intrinsic nature,
Abandon the obscurations of the afflictions
That arise from cognitive distortions, without exception."
Furthermore, there is no realization of a subtle intrinsic nature. As for the assertion of elements such as the eye and so forth, or the assertion of elements such as time—as in "Time awakens one from sleep" and so forth—all of these have mere conceptualization as their core and lack intrinsic nature. Even the "substantially virtuous, unindicatable substance" posited by the Vaibhāṣikas is untenable, as it is clarified in the Laṅkāvatāra Sūtra and other texts:
"Nirvāṇa is not a transcendent state."
If one asks, "Then what is it?" for the time being, it is simply this: the all-ground consciousness (ālayavijñāna), which is without any spatial limitation, is the nature of the manifold. As it is said:
"Whatever forms exist upon the earth,
And even the dwellings situated in the celestial realms—
Whatever appears in various ways,
All of that is the appearance of the all-ground.
The all-ground is everywhere;
Everywhere are hands, mouths, and heads.
Whether simultaneously or sequentially,
It remains pervading all the worlds."
"Consciousness is equal to the ground of space," so it is said. If one thinks that this [statement] would be undermined, it is said: "Space is likewise without self-nature." This teaches that when that [consciousness] undergoes a complete transformation, because it is naturally luminous, it is like space; and since in authentic wisdom there is no self of subject and object whatsoever, there is no undermining of this. That very [point] is stated: "This dharma is great bliss." As it is asked, "What is bliss?" it is said: "That which is without conceptualization is bliss." This exists in the ultimate sense; the refutation of even this much is clarified in the sutras by the examples of the bird that crushes [its shell] and the tiger. Because this is a dharma that is independent and free from dependence, it is said: "It is not earth, water, or fire; it is not wind, nor likewise space." It is as explained: "Through ethical discipline, wisdom, and meditative concentration, may you attain the state of nirvana—peaceful, disciplined, and stainless—which is ageless, deathless, and inexhaustible, and which is free from earth, water, fire, wind, sun, and moon." Furthermore, to show that this state arises from the realization of the dharmadhātu, it is said: "Through the application of Vajrasattva, this birth is firmly established." "Vajrasattva" refers to the dharmadhātu, because it is indivisible and the cause of the various qualities of a Buddha. "Through the application to that" means that through the union of the two, which is extremely clear, the previously explained non-abiding nirvana—the Mahāmudrā of union—arises.
"This birth is perfectly established," it is said. As it has been stated: "The Victor, having realized the nature of phenomena—which is bodiless, utterly peaceful, non-dual, and without intrinsic nature—displays the excellent form body, adorned with the marks, to teach all wandering beings without exception according to their needs."
To the extent that this is true, it is said: "All other things that are called 'entities' are renowned as being non-entities." The phrase "for those who evaluate through reasoning" is the remainder of the sentence. How so? When the yogi’s mind appears as a distinguished object and is separated from the union of yoga, the cognition that apprehends that distinguished object does not perceive permanence, nor does it perceive annihilation, nor do hands, faces, or colors appear. Therefore, the term "renowned" refers to the fact that the way the object is experienced is venerated from one person to the next. Nevertheless, in its object, there remains only suchness, characterized by the sublime joy previously explained.
Furthermore, its characteristics are described as: "Free from all existence and attachment, it abandons the beginning and the middle." Here, "existence" refers to the mind that continuously engages in saṃsāra, which is said to be: "The mind endowed with the collection of afflictions such as attachment is declared to be saṃsāra." It is the complete abandonment of that. Its nature is described as: "Liberated from afflictions, like crystal or the moon, it is proclaimed to be at the far shore of the ocean of existence."
Therefore, "all" refers to everything from the peak of existence (bhavāgra) downward, excluding only this [state]. Regarding "detachment": there are noble Śrāvakas who, terrified of cyclic existence, perceive the cessation of consciousness—like the extinguishing of a lamp—as a blissful state, though it is devoid of true bliss. They turn their backs on the inconceivable body and wisdom, thinking: "With a body free from dejection, one should remain prepared for sensation; the liberation is like a lamp; their mind has passed into nirvāṇa." This is what is meant by being detached from the three realms and even from non-abiding nirvāṇa. However, this is not the case here. Because they have applied themselves to the causes for countless eons, just as the end of saṃsāra is inexhaustible, their lifespan is also without end. As it is said: "As far as the limits of space extend, so too are the limits of sentient beings without exception. As far as the limits of karma and afflictions extend, so too are the limits of my aspirations." Since aspirations produce results according to how they are made, it is said: "All phenomena depend on conditions and rely upon the peak of intention. Whatever aspiration one makes, one will obtain a result corresponding to it." Thus, "abandoning the beginning and the middle" means that by the previous teaching that saṃsāra has no beginning, the beginning is abandoned. For that which has no beginning, a middle is impossible, because a middle is merely dependent upon the parts of a beginning and an end. Therefore, the middle is also abandoned.
For that very reason, the fact that this [nirvāṇa] is without end is so extremely clear that it was not explicitly stated. If it is neither the nirvāṇa of the roots of virtue that is unteachable, nor the nirvāṇa that is like the extinguishing of a lamp, then how is it that the Tathāgatas are said to have "passed into parinirvāṇa"?
In terms of ten points, the absence of interruption and the mere production of appearances in other bodies are established as "nirvāṇa." As it is said in the Noble Chapter on Transcending the World: "O Sons of the Victorious One, the Tathāgatas, Arhats, perfectly complete Buddhas, having finished their buddha-activities, demonstrate the great parinirvāṇa by beholding ten points. What are the ten? They are: (1) to demonstrate correctly and as it is the impermanence of conditioned phenomena; (2) to demonstrate that all conditioned things are unreliable; (3) to correctly demonstrate that the direction of nirvāṇa is a state of bliss, free from all fear and anxiety; (4) to correctly demonstrate the impermanence of the physical body to gods and humans who are attached to it; (5) to correctly apply them to the dharmakāya; (6) to correctly demonstrate the irreversible power of transformation; (7) to correctly demonstrate that all conditioned phenomena are, in brief, unfit to be causes and are without mastery; (8) to correctly demonstrate that nirvāṇa is the supreme essence, the nature of phenomena (dharmatā) that is fearless;..."
It is fully taught that [the Buddha] becomes free from the fear of arising and destruction. O Son of the Conqueror, by the very nature of the Buddha Bhagavān, all the Buddha’s activities are brought to completion; all his intentions are fully realized, the wheel of Dharma is thoroughly turned, and all those to be trained are thoroughly disciplined. Then, all bodhisattvas are thoroughly prophesied, and he passes into the great parinirvāṇa, the peerless state. O Son of the Conqueror, having perfectly perceived these ten points, the Tathāgata, Arhat, Samyaksambuddha, demonstrates the great parinirvāṇa, the peerless state. Thus, in accordance with the ultimate bodhicitta as it has been described, the yogi should abide through either the mental engagement of devotion or the mental engagement of suchness. Therefore, this is established as both the path and its result. To clarify that very point, the queens also spoke the words beginning with "Then," and so forth; it is easy to understand, and this also expresses just what was previously explained. Regarding the definition of this great parinirvāṇa, it is stated elsewhere: "Just as space does not abide anywhere in any direction, so the Lord of Secret Mantra does not abide in any phenomena. Just as things abide in space and are always manifest..."
That does not abide in any location; the Lord of Secret Mantra is likewise. Just as space is asserted to be free from the three times and so forth, so too the Lord of Secret Mantra appears even though the three times do not exist. It is a basis for designation as a mere name, free from an agent and the like. Just as the wise apply the conventional term "space," yet apart from the name, not even the slightest thing exists—just like space—so too the Sovereign of Secret Mantra is merely an appearance in conventional terms. It is not fire, water, or wind; it is not earth or the sun, nor is it the moon or any of the planets. It is not day or night, nor is it arising or ceasing. It is not death or decay; it is not a moment or an instant, nor is it years and so forth. It is not the destruction or formation [of the world], nor is there any number of eons. It does not exist even in the midst of what arises from virtuous or non-virtuous karma. Those who desire the state of omniscience should always strive in that which is free from all such various conceptual constructions. Thus it was said.
What is called "enlightenment" (bodhi) is non-conceptual and naturally luminous. As it is said: "Enlightenment has the characteristic of space; it has abandoned all conceptualization." The mind that has that very nature is the "enlightenment mind" (bodhicitta). Furthermore, it is said: "Śāriputra, that mind is the nature of enlightenment; therefore, it is called the 'enlightenment mind'."
Regarding the term "introductory narrative" (nidāna), it is because the instructions in their entirety are bestowed herein. Regarding the term "chapter" (parivarta), it is as before. This is the explanation of the seventeenth chapter.
Now, in order to summarize the text, it says: "By the Great Lord of Secrets, the distinguished Vajra Family," and so forth. The yakṣas who uphold the fierce secret mantras are the "Secret Ones." Because he was born as their sovereign in order to subdue them, he is the "Lord" (pati). Furthermore, because he was empowered to uphold the secret meaning of all the Tathāgatas, he is the "Lord of Secrets" (Guhyapati). Because his specific power is fully distinguished, he is "Great" (mahā). Because he arose from the vajra symbol, he is of the "Vajra Family" (vajrakula). Alternatively, because he was born into the family of the yakṣas who hold vajras in their hands, he is of the "Vajra Family." Because he possesses the qualities previously taught, he is "distinguished." Therefore, he spoke those words.
If one asks why he spoke them, it says "Nata-kubera." These are the hosts of Māra, the "Nata" dancers, who perform many illusory female forms of goddesses and most terrifying dances. Because they turn all wandering beings away from the path and cause them to perish, they are "evil" (ku). Since the activities of Māra are evil, they are "Kubera." To turn them back, he is "Vera"; thus the phrase should be connected as "he spoke those words." If one asks what is intended by the "perversity of the hosts of Māra":
This is taught to demonstrate that the fruit of karma is never lost, even when Śakra appears in the form of a false Vairocana, and for ten purposes. As it is said in the Noble Chapter on the Supramundane: "O Son of the Conqueror, having correctly perceived these ten points, a bodhisattva seated at the supreme seat of enlightenment displays the subduing of Māra. What are the ten? They are as follows: in the vast expanse of the world-systems of total affliction, a bodhisattva displays the subduing of Māra in order to correctly demonstrate the greatness of the bodhisattva’s power to those sentient beings who are inclined toward fighting and war. To sever the doubts and hesitations of humans and gods who have fallen into uncertainty, he displays the subduing of Māra. To bring the hosts of Māra to full maturity, he displays the subduing of Māra. To gather together those humans and gods who are inclined toward fighting and war, and to discipline the assembled gods and humans, he displays the subduing of Māra. To demonstrate that the power of a bodhisattva is invincible, he displays the subduing of Māra. To inspire faith and enthusiasm in other sentient beings, he displays the subduing of Māra. Out of compassion for future generations, he displays the subduing of Māra. To fully demonstrate the activities of Māra up until the seat of enlightenment, and to demonstrate that the bodhisattva has transcended all paths of Māra, he displays the subduing of Māra."
He demonstrates the subduing of Māra in order to fully show how the power of the afflictions is diminished and rendered powerless, to express the roots of virtue, and to perfectly demonstrate the power of loving-kindness. He demonstrates the bodhisattva’s subduing of Māra so that the nature of phenomena may be followed throughout the infinite world systems of total affliction. "O Son of the Conqueror, it is because of seeing these ten points of significance that the bodhisattva demonstrates the subduing of Māra," he said.
Others explain this as the nine dramatic sentiments that captivate beings:
"The graceful, the heroic, and the terrifying;
The comic, the furious, and the awe-inspiring;
The compassionate, the marvelous, and the peaceful—
Possessing the nine sentiments of the blazing dance."
Because he performs this dance, he is called ṇaṭaku. Here, ku means kurvanti, which means "to do" or "an agent/abbot." Since he places beings upon the sublime path, he is the "dance," the supreme excellence. Therefore, as he is the supreme dancer, the Vajrapāṇyabhiṣeka Tantra says: "Come here, ṇaṭakubera!" This is explained as the Blessed One Śākyamuni himself calling out to him in a pleasant manner, and there is nothing incorrect in this. Thus, in this tantra as well, for those who see these ten points of significance and in order to demonstrate the power of Secret Mantra, he demonstrates the peerless subduing of Māra and teaches, "Accomplish such a state for those beings who are to arise!"
In this age of strife, oppressed by the five degenerations, I, one of inferior intellect like myself, have here analyzed these summaries.
May I, without being harmed by the glorious Yama, attain the solitary state of Cakrasaṃvara. This concludes the Precious Lamp: A Commentary on the Difficult Points of the Great King of Tantras known as the Glorious Black Yamāri, composed in a concise manner by the great learned master Ratnākaraśānti. It was translated, edited, and finalized through faith by the Ācārya Vinaya-candra and the translator, the monk Chökyi Sherab.
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.