Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This analytical treatise provides a technical exegesis of the practice of reciting the names of Mañjuśrī, interpreting the ritual and liturgical elements through the lens of tantric yoga and the Middle Way. The text argues that the praise and names are not mere devotional labels but are encoded in 'intentional language' (saṃdhyābhāṣā), serving as symbolic markers for internal somatic and cognitive processes. The author maps specific syllables and names onto the subtle body's channels, wheels, and apertures, linking them to the movement of winds and the realization of the five wisdoms. By decoding these symbolic conventions, the work commits the reader to a meditative practice where the recitation of names facilitates the transformation of ordinary consciousness into the wisdom body. The text integrates elements of Mahāmudrā and the Abhisambodhi Tantra, framing the attainment of the inconceivable as the result of aligning analytical discernment with the non-dual nature of the Dharmadhātu.
Provenance
About this text
An analytical treatise on the concise summary of the chanting of the names, the Nāmasaṃgītyupasaṃharāvitarka belongs to the classical Tibetan tradition. It is attributed to the Indian author Avadhūtipa Advayavajra. The work was translated into Tibetan by Śrī Vajrabodhi and zhu chen gyi lo tsa ba dpyal ser tsa bsod nams rgyal mtshan, and it is preserved in the Tengyur, volume ཚི, within the collection of Other Skillful Means Tantras. Spanning forty-five pages in this edition, the treatise employs intentional language (saṃdhyābhāṣā) to interpret ritual elements through the lens of tantric yoga and the Middle Way. It argues that the words of homage and praise are markers for abiding in the avadhūtī and that the arrangement of syllables corresponds to the six wheels of the subtle body. By analyzing afflictions and ignorance as conceptualizations of the mud, the work enacts a process of analytical discernment to achieve a state that is utterly luminous. A scholar or serious reader consults this text today to understand how the recitation of names is framed as a meditative practice intended to facilitate the transformation of ordinary consciousness into the wisdom body.
Sanskrit title
Nāmasaṃgītyupasaṃharāvitarka
Indian author
Avadhūtipa Advayavajra
Tibetan translators
zhu chen gyi lo tsa ba dpyal ser tsa bsod nams rgyal mtshan, Śrī Vajrabodhi
Cite thisAnuvāda, “Specific Debates Summarizing “Reciting the Names of Mañjuśrī”” (Toh 2094), machine draft, 2026.https://naxiai.com/tibetan/works/toh2094
Summary & commentary
Significance
The work is significant for its demonstration of how liturgical recitation is transformed into a sophisticated system of internal yoga in the Indo-Tibetan tradition. For the modern reader, it illustrates the intersection of linguistics, somatic mapping, and metaphysics in Vajrayāna Buddhism.
Structure
Passages
Section
Description
1-11
Introduction and Somatic Mapping
Establishes the use of intentional language and maps syllables and vowels to specific apertures and wheels of the subtle body.
12-52
Deity Emanations and Symbolic Names
Analyzes the names of various Tathāgatas, Bodhisattvas, and deities, interpreting them as symbols for specific wisdoms, mental states, or yogic achievements.
53-59
Yogic Integration and Wisdoms
Discusses the integration of the four maṇḍalas, the nature of the five wisdoms, and the realization of the Dharmadhātu through the sixteen great joys.
Themes
Intentional Language (saṃdhyābhāṣā) (2-10)
Subtle Body and Vowel Placement (4-7, 11, 53-54)
Tathāgata Nomenclature as Symbolic Code (16, 31, 40, 45, 50-52)
Non-duality and the Middle Way (3, 6, 56-57)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaSpecific Debates Summarizing “Reciting the Names of Mañjuśrī”·
In the language of India: Nāmasaṃgītyupadeśavivaraṇanāma. In the language of Tibet: mTshan yang dag par brjod pa’i nye bar bsdus pa’i rnam par rtog ge zhes bya ba (The Analytical Treatise on the Concise Summary of the Chanting of the Names). Homage to the noble Mañjuśrī Kumārabhūta. Homage to the glorious Vajrasattva, who possesses the body of wisdom.
Through the descent of that which is not enjoyment,
It truly arises from the clear light.
The Buddhas and the Bodhisattvas
Dwell there and dissolve; to them I prostrate.
The various terms of the Chanting of the Names,
Their many names shall now be explained.
Just as the sixth wheel is the mind,
By dissolving into the root wheel,
It causes movement and non-movement,
Because of the winds and consciousness.
Through habitual tendencies, the three—body and so forth—
Are constantly bound in the ordinary state.
The wise are never bound,
For they follow the manner of the habitual tendencies of nirvāṇa.
From the inseparability of emptiness and compassion,
Movement and non-movement truly arise.
From the four non-dualities, through reflections,
They act for the benefit of others.
Thus, having established the four methods,
In the very names of the meditative concentrations,
They are called "Bodhisattvas."
There are one hundred and sixty-two verses,
And likewise two more than that.
Furthermore, there are one hundred and fifty
Verses on the benefits.
This king of praises, arising from the Māyājāla,
Was taught by the Buddhas of the three times.
Thus, these many pith instructions,
As well as the four vehicles and other
Various systems of worldly treatises, [are contained herein].
It is taught through the intentional language (saṃdhyābhāṣā): the great arising of yoga, the sphere of experience produced by transformation. Thus, from the first verse up to the "wisdom body," all the words of homage and praise are the words of abiding in the avadhūtī. Then, through the arrangement of syllables, the inexhaustible words of the verses are the names of the six wheels situated at the ends of the channels. That is how the yoga scriptures are to be explained in brief. The avadhūtī is the support of all; it is the characteristic of the sixteen joys. From the channel-path of the ūrṇā aperture, it enters the aperture of Jālandhara. Through the power of the wisdom ritual, the downward and upward movements are perfectly completed. Relying upon the avadhūtī, it is the characteristic of consciousness. From those many natures, self-awareness is the supreme time. That which is free from sequence is the fierce one; then it possesses the nine flavors of the heroes and so forth. Born from the investigation of verbal symbols, just as it arises from the bliss of the father, it is the inseparability of emptiness and compassion. It is not born from verbal expression. Just as the mind of joy arises from bliss, it becomes like a mirror and also wrathful. Through the noble wisdom of bowing the body, preceded by the ritual of profound bowing, one should analyze the vital breath and effort. The Blessed One is always emptiness; the Tathāgata is the dharmadhātu. Joining the palms is the union of above and below. One sits before the eyes of relative truth; the ultimate is likewise not different. Through the yoga that has entered within the jewel—
Likewise, the fruit of liberation through enjoyment,
When analyzed as the Middle Way itself,
Becomes the attainment of the inconceivable.
Afflictions, secondary afflictions, and ignorance
Are the conceptualizations of the mud;
When analytical discernment is attained,
All that is without lineage is exhausted.
That which becomes utterly luminous,
Like the crest of a blazing lamp,
Is likewise the eternal Buddha,
Arisen from the action seal and so forth.
Through the Bhagavān, the yoga of the bhaga,
And the four truths of the self and so on,
Knowledge clarifies the objects of knowledge,
Abandoning both cyclic existence and nirvāṇa.
All ordinary natures that have passed away
Are the identity of the body of great vajra;
The thirty-three various aspects are the limit,
Which is designated by the name.
That which is the seal of the great purpose
Is what is held here.
The performance of the activities of the three times
Is the realization of the three vehicles, the Buddha.
The application of the letter Ma
Is the letter-free, yet also free from other letters;
Thus it is taught in the Māyājāla.
By realizing the meaning of the avadhūtī,
One is always supremely satisfied as oneself.
In that, the absence of intrinsic nature
Arises as truth in what is untrue.
The fruit of the entirety of great wisdom
Arises perfectly from the cause.
From the inseparability of cause and fruit,
The yogic body is not the fruit.
Thus, all that is to be done and not to be done,
By whomsoever [is realized], Vajra Vajradhara,
The inseparability of the known and the knower,
Is the enjoyment of the fruit in this very life.
In this way, the summarized meaning
Of what was spoken above shall be explained.
The application of the first syllable is as follows: at the end of a single verse, the avadhūtī is the support of all; that is the characteristic of consciousness. Those many natures also arise from the conceptualization of verbal conventions. Then, having entered the path of the heart and examined the vital winds and efforts, by analyzing them within the central channel itself, all that is without lineage is exhausted. That which becomes utterly luminous abandons both cyclic existence and nirvāṇa. All ordinary natures become buddhas through the realization of the three vehicles.
The application of the letter ma is as follows: having examined the meaning of the avadhūtī, one enjoys the fruit of this very state, which is the entirety of great wisdom. These are the throat wheel, established from the channels at the beginning and the end. That itself is the enjoyment wheel, from which consciousness descends. These sixteen verses are inseparable from Vajrapāṇi. Through the accomplishment of that, it is described as the method; furthermore, it is to be described as insight. Then, at the end of the words "the Blessed One Śākyamuni," this space is the six wheels. The two smiles are for the sake of others; in each of the six wheels there is one channel, which fills the space by way of cessation. The meaning of insight arises and is clearly accomplished. The three worlds are of three types; Brahmā fills the orifice of the feet. Upward from the two secret orifices, the three individually manifest the three. Thus, the world is the Vajra-holder; this is what is called "Excellent!" Through compassion, the world is made manifest.
That is the six limbs of the four. The limbs of Mahāmudrā are complete. The time of compassion is the sixteenth. The expression of the characteristics of the wisdom body is reached by the application of symbolic conventions. That is in the center of the heart, the secret place, the navel, and the forehead. By the yoga of contemplating the six limbs, they are empty; I am the Guru. These are their characteristics. That is the characteristic of the condensed meaning of all. By the first syllable of those, the meaning of the verses is established. This space is the six wheels; the emergence of the meaning of insight is clearly accomplished. By the three, the three are individually manifested. That is the basis of the six limbs. The limbs of Mahāmudrā are complete. I am the Guru who teaches them. By those six verses, the Great Sage gave the reply. Because that yoga of the Sage is the realization of self-awareness, from that which is like an echo or a reflection, the realization of Vajrapāṇi arose. The meaning of non-duality is to be expressed from knowledge. Then, from "and so forth" until "greatly beholding," two verses are born from the mantra. By the word "family" (kula), non-duality is established. All the faculties are of the family. At the beginning and end of the six wheels, wind and consciousness depend. The lord of yoga distinguishes them subtly; the stains of negative habitual tendencies are destroyed. Manifesting in the center of the faculties, one always proceeds without self or other. By the name Mahāmudrā, the family truly arises from appearance. The condensed meaning of those is as follows:
I shall express this in verse: At the beginning and end of the six wheels, the families truly arise from appearance. By arresting the upper and lower winds, the two, the non-dual, and that which is neither are revealed. Through the appearance of the gaze of wisdom, the movement of the six families is described. These are the self, the clear blessing, and the infinite radiance. Thus, in the center of the truth of all purposes is the ultimate truth; it is the unarisen dharma, perfectly gathered by illusion. Because the meaning of the syllables is for the sake of sentient beings in the clear realization, it is therefore always explained through the power of the profound pith instructions. By these summaries, the request, the response to the command, and likewise the realization of the appearance of the six families is the first.
By reciting these three verses, the eighty-four thousand heaps of dharma, though innumerable, are condensed and briefly expressed. Many such realities are first established through the symbols of syllables. The twelve great yogas were spoken by Vajradhara himself. I shall explain their characteristics in detail. Regarding the meaning of the knower and the known, I shall explain their characteristics with devotion. Always unified in non-duality, they abide in the center of the aperture of space. The six spaces of the avadhūtī are held to be in the center of the six wheels. Because there are two apertures for each of the six, there are twelve from doubling the six. In that regard, their seed syllables are two syllables each, in successive order.
Place A and Ā at the navel aperture. Place I and Ī in the two apertures of the heart. At the throat, place U and Ū. Place E and Ai in the two apertures of the forehead. At the crown wheel, place O and Au. Place Aṃ and Aḥ in the two secret apertures. These are explained as the short vowels; they reside in the apertures of the lower portion. Likewise, the long vowels are to be placed above. According to the system of method and insight, one should always bind the vital breath and effort in the very center of the six spaces. This is the state of the twelfth; it should be understood as the sequence of the stages of the grounds, the complete purity of the perfections. Furthermore, according to the system of the guru’s pith instructions, one should first understand how to hold and abide in the center of space. Reverse upward and look downward; perfectly gather E and O with the mind. In that way, those two, A and I, go downward from the navel and upward to the secret place. Furthermore, the two letters Ā and O look toward the navel and the crown. From the throat downward and from the heart upward are the two, I and U, as explained. Likewise, the letter E is at the forehead, and the letter U is at the throat. Similarly, the letters I and A should be placed below and above. Thus, Ā and I are perfectly joined; Ā and I are likewise the body itself. U, E, U, and O are likewise. Furthermore, one should always contemplate E and Ā. Similarly, Ā and O are perfectly joined; they should be contemplated above and below. By means of the thirty-six gazes, one enters the unsurpassed state. In the very center of the navel, the Primordial Buddha perfectly abides. His names are also others...
He was designated as the Youthful Mañjuśrī. The syllable dhīḥ indicates that very state. The thirty-three principal letters: oṃ oṃ are the supreme letters of Brahmā. ba abides within the three realms themselves. jra is that which constantly performs the play. tī destroys the fierce and inferior activities. kṣṇa is the perfection of letters. duḥ is the hardship of the ocean of existence. kha is compassion pure like space. cche is the severing of the mental latencies. da is the purity of views without exception. pra is the final clarity, free from stains. jñā is the meaning of the words of knowledge and the objects of knowledge. jñā is the dissolution of the inseparability of primordial wisdom and consciousness. na is non-abiding, name, and consciousness. mū is the root; u is said to be umā. ta is likewise austerity and recitation. ye is that which is done by the mind. jñā is the yoga of training in primordial wisdom. na is the absence of conceptualization regarding the unreal and the real. kā is the constant performance of physical actions. ya is that from which the supreme Buddha arises. vā is that in which the latencies constantly abide. gī is the expression that serves as the cause of liberation. śva is the great wind of the exhalation. ra is to cause it to descend into the orifices by the power of yoga. a is the time of the unchanging state. ra is described as the secret yoga. pa is the body like the filaments of a lotus. ca arises perfectly like the dripping of the moon. na is that there is not even the slightest birth of existence. ya arises perfectly from the three vehicles. te then, furthermore, in those three vehicles. na is the names and so forth, bound by the Perfect Buddha. ma is from that system of the Great Vajra.
Inexpressible buddhas appear; dwelling there in the buddha-fields themselves, they enter fully to ripen sentient beings. Thus, by means of the syllables of mantra, the meaning is expressed through symbolic designation. That meaning should be meditated upon constantly; in the heart, there are the eight, six, and so forth [spokes of the wheels]. Therefore, the emanations of the Bodhisattva Vajra are known to be without beginning or end. Likewise, from the Māyājāla, there are hundreds of thousands and countless emanations. These exist in the form of bliss, perfectly arising from three verses. Furthermore, "these others" and so forth, are born from this Fortunate Aeon. They are perfectly complete from the three syllables of the bodhicitta. From that, the bodies are born: the Dharma, Enjoyment, and Great Bliss. From the application of various yogas, emanations themselves are also constantly born. Because that is the Great Life-force, it is inexhaustible and completely free from birth. With the intention to discipline sentient beings, everything is expressed by speech. Because it is merely the Māyājāla, the Buddhas have taught it to be without a [material] continuum. Therefore, by those two verses and likewise the three from the Māyājāla, the five [verses] explain the crown wheel. They arise perfectly from the union of pairs. Furthermore, "it should be known in this way" and so forth, consists of fourteen verses. Among those, two verses and the remaining twelve, eight of which concern the heart wheel, and another four are to be known as belonging to the forehead wheel from among the wheels. Thus, all should be known.
This is the praise of the ultimate, the Dharmadhātu, the Lord of Speech. This concludes the second chapter, titled "The Analysis of the Crown Wheel," from the Abhisamayamañjarī.
Furthermore, one should recite the eight verses concerning the apertures of the heart. From the name of the first drop of mind up to the ālayavijñāna, these are designated by eighty-six names. Since these are easily found in other teachings, I have not described them here. As for their etymologies, according to the instructions of the training, they are "the Great, the Great, the Great," and so forth. Through the supreme system of the Mahāyāna, up until the very limit, there are sixty-five words. The "Great" is always [repeated], and likewise "attachment," "aversion," and so forth. From the divisions of the moon and the sun, there are sixty maṇḍalas. As was previously stated, Rāhu is the enjoyer; by means of these, the first meaning is to be expressed clearly. As for the deities of that [system], they are the Dharmadhātu, the Lord of Speech, and the Primordial Buddha in the heart, described as the Jñānasattva. In his heart are the seed-syllables, the nature of the five [afflictions] such as attachment. Each of these is divided into twelve entities, categorized as twelve syllables. The first is the short vowel, the second is likewise the long one, the third is joined with the bindu, the fourth is joined with the visarga, and the fifth has the r-ṣa bindu; these should be known as the number of vowels.
Just as in the yoga of the head, one reaches the far shore of yoga through grasping. Those five great short [syllables] abide in the central channel as passion and so forth. Because the long [syllables] are always great, they are thus designated as the "Great Great." Because the four, passion and so forth, are the first Buddha and likewise the second, the deities of the solar path reside in the maṇḍala of space. Furthermore, in the path of the left, in the six maṇḍalas of space, are the first Buddha and the second, as well as Vajratīkṣṇa, Vajrakośa, Jñānakāya, and the sixth, Vāgīśvara. Likewise, from the moon of the left are the deities of the wind maṇḍala: Viśvavajra, Vajrakarma, Rakṣa, Yakṣa, and Muṣṭi; and likewise Vajra, the first of all names, and Vajranṛtya. There, in the fire maṇḍala, are Dharmavajra, Vajradharma, Tīkṣṇa, Hetuvādī, and likewise the other, Vajragīta; these are endowed with "Vajra" at the beginning of their names and flow from the moon of the left. There, likewise, in the water maṇḍala, are Sattvavajra, Vajrasattva, Rāja, Brahmā, and likewise Suśobhana; and likewise the other, Vajralāsyā. From that, in the earth maṇḍala, are Ratnavajra, Vajraratna, Sūrya, Dhvaja, and likewise Hasa; and likewise the other, Vajramālā. Likewise, on the right, in the solar [maṇḍalas] of earth and so forth, are Gandhahasti, Jñānaketu, Jvālana, Arci, and Sūryaprabha.
Likewise, from the maṇḍala of fire, arise Puṣpavajra and Pāśa, as well as Maitreya and Mañjuśrī; likewise, all the skillful means arise. Furthermore, the wisdom that definitively destroys all the darkness of sorrow is the incense, the Vajrākarṣaṇī. Likewise, from the maṇḍala of fire, there are Sāgarabuddhi and Akṣayamati; likewise, Candraprabha and Amṛtaprabha; likewise, the lamp and the Śṛṅkhalā. There, from the maṇḍala of wind, are Pratibhānakūṭa, Mahāsthāmaprāpta, Gaganagañja as the third, Sarvanīvaraṇaviṣkambhin, and the Bhūtavajraghaṇṭā. Thus, through the yoga of the central channel, one should know the movement of Rāhula. Because they are always dissolved, the sixty-five [afflictions] such as desire and so forth are known to go to the far shore of wisdom at the end of each maṇḍala. At the end of the eight verses beginning with "Great," the intention is the ocean of wisdom; likewise, as long as there are the [four immeasurables] such as love, they are the supreme method of the Mahāyāna. The four are born from the crown of the head; the eight are from within the heart. This is the praise of the arising of wisdom in the nature of Vajramañjuśrī. Because the sixty-eight words are correctly situated at the end, thus, in the heart, the sound of the drop is without letters. This is the third chapter, the "Treatise on the Maṇḍala of the Dharmadhātu, the Lord of Speech," from the Abhisamaya.
Likewise, regarding the wheel of the forehead, how shall the Victor clarify the twenty-five verses of the dharmadhātu that lack a single line? By designating the initial names such as the Buddha Mahāvairocana and so forth, they are also expressed as characteristics; this is the recitation of one's own meditation. Like the dharmadhātu itself, the mind and non-mind are not conceptualized; this is the yoga within the Middle Way. Because that Great Vairocana abides in the locus of the sovereign mind, he is the Sarasvatī of pure activity. He is the Dharma of the Mahāyāna; for the sake of the needs of sentient beings, he is without birth and without cessation. Because he is solely for the sake of conditions, he is seen like a reflection or a mirage; he is not a real object of experience. Although he arises, he is not established as a self; nor is he something other than that. Because he is not produced by anything there, and because there is no agent who is not himself established, that Great Being is therefore an action performed by the mere name of the intellect. Thus, subsumed by names and words, Vairocana and the others truly arise. In that regard, the name "Buddha Siṃha" is the Great Sage who makes it clearly manifest. "Great Sage" refers to the Sage himself. He who gathers the body of the great system of Secret Mantra is the "Flower" known as "Arising." The one who possesses the nature of the great system of Secret Mantra is the Tathāgata Sunetra. The attainment of the ten perfections is described as the "Captain of All." Abiding in the ten perfections is the very name of Mahāmudrā.
The purity of the ten perfections is described as the Great Powerful One. The manner of the ten perfections is the name of the King of Constellations. The sovereign of the ten grounds is the Bodhisattva endowed with medicine. He is renowned as the Protector. The one who dwells upon the ten grounds is the Tathāgata named Victory Banner. The ten knowledges are the great rays of light; the pure self is the aggregate of liberation. The one who holds the ten pure knowledges is the Tathāgata Vairocana. The ten aspects are the Essence of the Sun. The ten meanings is the name of the Moon. The meaning is likewise the Radiant One. The Lord of Touch is the Excellent Radiance. The ten powers is the Sorrowless One. The Pervasive Lord is likewise the Graceful One. He who accomplishes the welfare of all without exception is described as the Holder of the Garland. The tenfold is the Light of Qualities. The Powerful One is the Teacher of Meaning. The Great One is the Possessor of the Lamp. The Unobstructed One is the Accomplished One. The Self without Elaboration is the Medicine. The Supreme Self is called the Glorious One. The Self of Suchness is the Ūrṇā-kośa. The Speaker of Truth is the Analytical One. He acts exactly as he speaks; he is the Tathāgata Śrīdeva. He is not the word of another and is difficult to perceive. The non-dual is the Crest of Qualities. The one endowed with non-duality is Rāhu. He dwells in the ultimate reality; the Bodhisattva is not a numbered entity. He possesses the lion’s roar of selflessness; he is the Tathāgata Brahma-voice. The sound of the "wild beasts" of the non-Buddhists is the name of the boundary of the teaching.
The one called Bhairava is endowed with reasoning; he is the all-pervading light-maker. The one called Amoghasiddhi is described as the Great Mountain. The Tathāgata Manojava is the Tathāgata named Vajra. The name of the Victor is Jayanāman; the one called Arjuna is the Fearless. The one with the mark of the Victorious Jewel is spoken of as the Universal Monarch Padma. Mahābala is Balasena; the Lord of the Assembly is Puṣpaprabha. The Teacher of the Assembly is Jñānaprabha; the Lord of the Assembly is Mahādeva. Brahmā is the Master of the Assembly. The Great Established One is Amitābha; the Long One is Nāgadatta. The manner of others is the sequence of the teaching; the Great Manner is Amoghadarśin. The Lord of Speech is Vīradatta; the Master of Speech is Anipāta. The One Skilled in Speech is Siṃhadhvaja; the One with Power over Speech is the Victor. The One with Infinite Speech is Dharmika; the One with Truthful Speech is Duryodhana. The Speaker of Truth is Arthakāma; the One who Demonstrates the Four Truths is the Tathāgata Nandaka. The Non-returner is Varuṇa; the Non-returner is Guṇabāhu. The one called Khaḍga is Viśālanetra; the Guide is called Pratyekabuddha. The one with the name Amoghasvara has arisen from various nirvāṇas; he is described as the One with a Noble Mind. The Great Element is the Single Cause; he always abides by the name of the Moon. The Arhat is the Hare-marked One; the One with Exhausted Defilements is Mahāyaśas. The Monk is Cūḍāmaṇi.
Known as "Free from Attachment," the Sage is "Lion’s Gait." "Attainer of Bliss" is the name of "Pure One." "Attainer of Fearlessness" is the Tathāgata "Victorious Purpose." "Become Cool" is "Wisdom Peak." "Untroubled" is "Well-Abiding." "Perfected in the Practice of Knowledge" is the Tathāgata "Wisdom Mark." The Sugata "Knower" is "Born of Limbs." "Supreme Knower of the World" is the name of "Nectar Intelligence." "Not Grasping as Mine" is "Fine Form." "Not Grasping as I" is "Possessor of Wisdom." Abiding in the manner of the two truths is the Tathāgata "Light-Ray Mark." Having reached the far shore of saṃsāra is the Buddha "White Light of the Arisen." "One Who Has Done What Was to Be Done" is "Auspicious." "Abiding on Dry Land" is "Crest of Truth." "Arisen from Wisdom Alone" is the Tathāgata "Lotus Mark." "Destroyer with the Great Weapon of Insight" is the name of "Human Vehicle." "Sublime Dharma" is "Hand of Bliss." The name "Dharma King" is also "Wisdom-Acting Intelligence." "Possessing Clarity" is "Not Without Light." "Illuminator of the World" is the Tathāgata "Given by Brahmā." "Supreme" is likewise "Jewel-Acting." "Lord of Dharma" is "Flower God." "Dharma King" is "Well-Considered Purpose." "Excellent Path" is "Lord of Dharma." "Teacher" is "Renowned Intelligence." "Amoghasiddhi" is "Vajra Crest." "Accomplisher of Intent" is "Benefactor." Having abandoned all conceptualization is the one named "Vigorous Play." The supreme realization of non-conceptuality—
Akṣaya is the deity of the many; Dharmadhātu is Gandhaketu. The Dharmadhātu is the mass of light; the supreme Dharmadhātu is the name Akṣaya. The supreme is likewise Ratnagarbha. The one called Puṇyavān is the one who beholds the city of Puṇyavān. The accumulation of merit is the waxing moon. Wisdom is the object of the mental consciousness; the activity of wisdom is the companion of qualities. Mahān is the meaning of the moon; Jñānavān is the essence of clarity. The one called Sadasajjña is the Tathāgata Siṃhaketu. The accumulation of the two collections is the gathering. The name Śrī is the reversal of the system. Nitya is the glory of the essence. Sarvajaya is the teacher who shows the end of entities. Yoga is the reading. Cintya is the gift of gold. The master of thought is the word "because." Likewise, Aparājita is the crest. Pratyātmavedya is the Victor. Acala is renowned as the perfect accomplishment. The supreme first is firm diligence. The word "Holder of the Three Bodies" is the name of the peerless one. The one who possesses the nature of the five bodies is the Buddha who has become utterly fearless. Buddha is the deity Arhat. In that regard, the master of the five wisdoms is the one named Mahādīpa. The Pervasive Lord is Lokaprabha. The one called Master of the Five Buddhas is renowned as Gandheśvara. The one who holds the crest of the peak of qualities is the one with the five eyes, who has become free from darkness. The one who holds non-attachment is Siṃhavikrama. He is the progenitor of all Buddhas. The Tathāgata is Ratnakīrti.
The Son of the Buddha is the nature of weariness; the Holy Dharma is the moon born in the mind. Insight perfectly reveals existence; it is adorned with the reflections of arising. The "place of birth" is the excellent jewel; because it arises from the Dharma, it is the word. The "stacked mountain" is the name of the crest; the "source of arising" is the origin of existence. Among those, the one is firm and hard, while the other possesses the wisdom of definitive meaning. The Lord of Vajras is the great bestower; "immediately upon birth" is the abode of jewels. Because it is the word of the self of beings, it is the designated name of the Lord of Victors. The Teacher arisen from space is the lion who subdues beings. The self-arisen is the abiding intellect; the knowledge of insight and wisdom is the name of the "parasol for the unfortunate." The Great One, the Foremost, the Tathāgata, is the glorious Vairocana. The Great Light is the lion’s roar; the Illuminator is the playful manifestation. The Illuminator is the light of the nāgas; the one called the "lamp of beings" is the name of the Flower Mountain. The star of wisdom is the one who delights in song; the Great Splendor is the Lord of Fragrance. The Radiant One is the extremely clear; the King of Knowledge-Mantras is the deity of power. The Supreme Mantra is the garland of qualities; the King of Secret Mantras is the hand of the nāgas. The one who performs great deeds is adorned with reflections; the Great Topknot is the expanded intellect. The marvelous topknot is the pervasive wisdom; the one who thus displays variety is called the "one with the eye of nectar." The Lord of Space speaks the truth; he is the supreme body of all Buddhas. The Tathāgata is the utterly peaceful intellect.
The one with eyes that delight all beings is named Infinite Form. The various forms are Vairocana. The progenitor is Ratnaketu. The one called Offering is free from desire. The one named Well-Drunk with Reverence is the sound of the Great Sage. The sequence of the Buddhas is Amoghasiddhi. Furthermore, the one called Holder of the Three Families is the Tathāgata Holder of Realization. The one called Mantrika is Puṣpaketu. The one who holds the great samaya mantra is named Vajreśvararāja. The term "Three Jewels" refers to the Buddha of Great Splendor. The Principal Holder is Amoghasiddhi. The teacher of the three supreme vehicles is the Tathāgata Amitāyus. Because of the Amoghapāśa, the other is asserted as the Lord of Wrath. The one who abides in the meaning of yoga and possesses wisdom is likewise the Vajrapāśa, designated by the name Indestructible Renown. He is explained as the Great Grasper, the Tathāgata Aśoka. The Vajrāṅkuśa is free from stain; the Great Lasso is the deity of Heat. Thus, all these names are born from within the avadhūtī. By entering even a single maṇḍala, one enters the sphere of activity of the Buddhas. Through knowing arising and ceasing, the arising and so forth of the body are completely abandoned. The great wisdom is the dharmadhātu; it consists of one hundred and eighty-one. Because ordinary delusion consists of the arising and destruction of entities and so forth, liberation comes from abandoning that very [delusion]; the wise abandon craving. In this way, Vairocana is perfected.
Regarding the application of the names of the mantras, that which is to be explained is as follows: in the systems of the three vehicles and so forth, many masters have spoken. They have not explained it, however, for in the Lalitavajra Commentary, it is summarized in just two causes; the remainder should be understood. Alternatively, it is taught elsewhere, yet not all is complete, because the Buddhas have spoken infinitely. Since not all are established as authoritative, the Dharma was taught by the Victor as many names for many phenomena within the state of the dharmadhātu. This concludes the fourth chapter, the Dharmavikalpa-nyāya, from the Abhisamayamañjarī.
By gathering many names, many aspects shall be explained. Accomplishing all through a few pith instructions: first is the mirror-like wisdom (ādarśajñāna). The various tantras and those within the tantras are here correctly summarized. Regarding the four-line verses and so forth, by means of the seventy-one names, three verses from among them are the primary parts; the remaining portions are separated, and the remaining seven are correctly explained. Within the hollow of the navel wheel, therefore, Vajrabhairava and the others are the space endowed with sound. In such an interval, Mañjuvajra always abides. From the Vajrabhairava Tantra: the wrathful Vajrabhairava has thirty-three hands, nine faces, and sixteen feet. Thus, in the form of symbols, he is the nature of the time of yoga. The sixteen joys are the feet themselves; the nine apertures are the faces themselves.
The hands are explained as the nature of the view; the other two are examined as having entered within. Thus, within these three, one is made to tremble through the application of the mind. The name "King of the Wrathful" is from the Krodhavijaya Tantra, for the purpose of enjoying all conceptual aggregates without exception. In that regard, this is the six-faced one, clearly shown as having six limbs. That very thing is in the Māyājāla as fifty-six entities; furthermore, it shall be explained in that same way. The combined number is sixty, to be known as the hands and feet. This is the very name of the King of the Wrathful. He brings all beings under his power through the terrifying form of the wrathful one. The nature of all those is from the Vajrapāṇyabhiṣeka; "six eyes" refers to the six elements, from wisdom and so forth, up to the skin and so on—that is how it should be known. Because the vows are also accomplished in each finger, "six arms" refers to the maṇḍala, which relies upon the moon and sun and is always dissolved therein. This is from the Vajramaṇḍalasantāna. "Power" is the ālayavijñāna; "life-force" is what is expressed by the name. This conduct is taught in the Yoga Tantras and from the Śrī Anuttara Tantra. The sound of the "skeleton with bared fangs" is to be demonstrated: first, the fangs are drawn back, and the tongue touches the letter Ha; then, it is taught that the tongue moves against the palate. This is from the Vajragarbhodaya Tantra. The explanation of "skeleton" is that its nature is the deception of death.
The blazing rakta is that which drips; this is from the Cakrasaṃvara Tantra. "Hala hala" is the binding; it is that which makes the breath of insight; this is the teaching on the union of the two, from the Amoghapāśa Tantra. That which is called "Hundred-Faced" is of the nature of the hundred channels; its primary [channel] is the zenith; this is from the Vajraśekhara Tantra. Yamāntaka is the bindu; the mind itself is within the six; its characteristics are also explained in the Guhyasamāja-uttara Tantra. The name "King of Obstructors" refers to the yogin of Amṛtakuṇḍalī; it is drawn in through the lower gate, from the Māyājāla and other tantras. The name "Vajravega" is where the seed-syllable is always produced; it is the prior gathering of bliss, from the Mahāsamaya Tantra. Furthermore, that which is called "Bhairava" is the total subduer of perverse heroes; having gone above and below, one gazes; this is from the Guhyābhiṣeka-bindu Tantra. That which is explained as "Vajrakīrti" has the non-dual sphere of activity at the navel; it is always from method and insight, from the Advayasamatā Tantra. The words "Vajragarbha" possess the characteristics and the signless; one should know them as having abandoned both; this is taught in the Candraguhyatilaka Tantra. "Māyāvajra" has the characteristic of the perfection of the two-in-two; existence and non-existence are true externally; this is taught in the Māyājāla. The words "Mahodara" are...
One goes to the great trichiliocosm. Furthermore, that which was perfectly taught below is that all else is non-existent; this is the phrase "I am the Vajra." From the two vajra apertures, one should perfectly descend [the winds] above and below; this is from the Vajrapātālatantra. Knowledge of the vajra source is that which arises from the nature of the four elements; it always holds the five nectars; this is from the Bhūtadāmara Tantra. That which is explained as the "Vajra Essence" becomes stainless at the crown of the head; it is the immutable wind itself; this is from the Vajrahṛdayālaṃkāra Tantra. The name "Space-like" refers to the number of the thirty-six constituents; it is free from both family and non-family; this is also from the Buddhatantra. The seed of immovable awakening is so called because the wind and the life-force are in motion; through that, reality itself is attained; this is from the Māyājāla Tantra. That which is explained as the "Single Lock of Hair" refers to the two tongues, upper and lower; their binding at the gateway of the vital point is from the Vajrapadma Tantra. Regarding the phrase "Elephant Hide," through the application of the deity’s mudrā, the mind enters the avadhūtī and is meditated upon in the center of the internal aperture; it causes beings to experience joy; body and speech both perfectly arise from the nature of the dharmadhātu; this is from the Cakrasaṃvara Tantra. The yoginīs are born from the [inner] locations; even while sporting in the midst of the assembly, through the application of the flavor of compassion, the seed of great bliss is extracted; this is the name for the proclamation of "Ha Ha."
The twelve cool ones go to the junctions; furthermore, at the end of the two hidden sound-junctions, this is from the Krodhavijaya Tantra. Regarding that which is called "the Great Renowned," it relies upon the self-arisen sound; by joining the two palms, it is polished, and by the meeting of the tongue and the uvula, it is proclaimed as "hi hi." This is explained according to the four lines mentioned above; the yogi should practice it accordingly. This is from the Krodhacandra-bindu Tantra. Regarding "the Terrifying," it is from the sequence of the supreme cessation; through diligent application, they will assemble. This is taught in the Compendium of All Tantras. "The Laughter" is the supreme satisfaction; it arises through the application of the action seal (karmamudrā). Continuous application is called the "Great Laughter." Because the seed-syllable has dissolved, it is the vast laughter of primordial wisdom (jñāna). This is a synonym for the "Vajra Laughter," practiced by the yogi endowed with mental focus. Regarding the explanation of "the Great Proclamation," it is the filling of the three channels. Alternatively, the joining of mouth to mouth is always performed by means of insight (prajñā). This is taught in the Glorious Uncommon Secret Ornament Tantra. The name "Vajrasattva" expresses supreme satisfaction. "The Great Being" is taught as the continuous descent. Likewise, "Vajrarāja" is the dissolution of the seed-syllable. Because the words of great bliss are always devoted to the activity of insight, the three—Vajrasattva and the others—are thus arranged in their proper order. This is the assembly of the speech of the supreme primordial one.
Likewise, other secret matters are also taught in the Yoga Tantras. These are the characteristics of method, whereas the Cakrasaṃvara alone is explained as the Wisdom Tantra. Therefore, it is called "Vajra Wrath"; from the Wisdom of Activity, the illusion of the blazing Caṇḍa is the path itself at the root of the vajra. That is the yoga of swift movement; the drinking of nectar ascends upward. It is not a self that enters into the authentic state; this is from the Vajra Secret Tantra. The name "Great Joy" is the great nature of one's own wisdom; it is neither abiding nor non-abiding. This is from the Secret Wealth Bindu Tantra. "Vajra Hūṃ" and the syllable "Hūṃ" are synonyms for the fourth meditative concentration; the mantra beginning with "Sumbha" is from the Tattvasaṃgraha Tantra. The name "Vajra Arrow Bearer" is to be explained in terms of the actual meaning: just as it is taught as the application of force, the meditation on that entity is the second. Therefore, the vajra and the arrow—the Vajra Arrow—is held as supreme. These are words of intentional meaning; this is from the Mahāsamaya Tantra. Regarding the name "Vajra Sword," that is also taught in two ways: the vajra is in the center of the five spaces, and the sword is the secret lotus. Thus, by holding both the vajra and the sword, they are the hand symbols; the summoning of the life-force from one another is from the Māyājāla Tantra. "Cutting all of those without exception" means cutting the arising of conceptual thoughts; it is the self taught as luminosity.
It severs the conceptualization of mind and mental factors; that which is called Viśvavajradhara is the yogi who, through yoga, holds the five winds, such as the life-sustaining wind and so forth, without exception. This is from the Abhisambodhi Tantra. In that context, "Vajrin" refers to the essence of inseparable wisdom; because he holds that, he is "Vajrin." Alternatively, the path of smoke and so forth is explained as the "sole vajra," and the essence of yoga is as previously described. Both [aspects] would then result in dissolution. This is from the Advayasamatā Tantra. Because of the phrase "from the battle," it severs the afflictions such as attachment; he is the Victor, the Conqueror, according to the Trailokyavijaya Tantra. "Blazing Vajra" is Virūpākṣa; this is the accomplishment of the inner meaning. Just like a reflection in a mirror, it is not real but a mere appearance; just as a dream appears, so too is it; just as an illusion is, so too is the other. Thus, regarding the blazing vajra, it is from the Vajrabhairava Tantra. Such an appearance is the "blazing lake-born vajra"; the channels are correctly explained as the lotus, and by the blazing, the mind is summoned. "Vajrāveśa" and so forth are the names of the four wrathful deities; the lord of yogis should always cause the vajra to descend. Likewise, there is also the "Great Descent," which enjoys the dissolution of the sensory domain. Seeing everything with a hundred eyes, one abandons the non-dual supreme family. The term "Vajra Eye" refers to the inexhaustible abode of the Buddhas. Through the ear, it is transmitted to the ear.
The guru should understand the disciple. Regarding that, the "vajra-hair" and so forth are taught to be divided into two. The first is the unchanging meaning; the yoginīs arise from oneself. The second, the "vajra-hair," consists of thirty-five million channels, or alternatively, eighty thousand in number; these are those that produce sprouts from the hair of the bodhicitta. Free from the stains of the ordinary, and because it thoroughly engages in activity, the vajra-hair remains as a single entity. The specific meaning of that is also taught in the Vajramaṇḍalarāja. The name "vajra-tip" is taught to be the "leaking"; the state of that time is also from the Vajraśekhara Tantra. Other things similar to those are to be described as the "grown nails." The unchanging is the arising; that vajra-tip was previously elsewhere. Because it is the word of the Vajragarbha, it dissolves within the source of phenomena (dharmodaya). The explanation of the firm skin is through the sequence of devotion to the lineage gurus. Knowing the Vajramālā and so forth, through the constant practice of the subtle, all conceptualizations are utterly destroyed; this is taught in the glorious sound. Regarding "adorned with vajra ornaments," this is the previously mentioned method of yoga. Adorned with perfect fortune, it is from the Krodhavijaya Tantra. Regarding the "ha ha" laughter, it is to be practiced constantly. From the crown of the head to the end of the jewel, the trembling and laughing is the Sage. "Laughter" is the drop of the life-force (prāṇabindu); one should contemplate their dissolution.
By treading upon the ground of the charnel grounds, one abides with a far-reaching resonance. The sixteen charnel grounds are constantly explained as the nature of the ten elements. The "ha ha" laughter is the path above, as taught in the Subāhuparipṛcchā-tantra. However, the description of all those is a sequence of words such as "secret" and so forth. The word "definitely renowned" means that, having emerged, it goes below. The sound of "entering" is the movement, according to the Ekavīra-tantra. That which is called the "vajra sound" is the sound in the center of the avadhūtī. Hearing all purposes is according to the Śatasāhasrikā-saṃgraha-tantra. That which is called the "six syllables" is to be bound within the six maṇḍalas. Through the yoga of supreme immutability, the manner of the six insights is from the tantra. The word "Mañjughoṣa" refers to the life-force always in the six wheels; the binding of the accomplished yoginīs is taught in the Āryamañjuśrī-tantra. The word "loud sound" is the sphere of non-dual wisdom; from that, all emanations arise, according to the Abhisamayālaṃkāra. The word "action of the three worlds" is of a subtle nature; the internal and external are indivisible, according to the Trailokyavijaya-tantra. Then, the "great single sound" is in the center of the supreme meditation. By the Dharma that teaches the single sound, for the subterranean, the earth, and the heavens, as well as the expanse of space and so forth, that very reality is shown by many verses. The "complete lotus" is the space; the element is the eighth consciousness.
It proceeds to the realization of yoga; it is the proclamation of the self-arisen sound. These are the four times. One should speak of them as the Buddhas and Bodhisattvas, or otherwise. That which is called "the resonant space" is the defining characteristic of all mantras. In the Tantra of Mañjuśrī, the yogi should always practice it. Thus, yoga is explained here by means of seventy-one names. Even the tantra of all elaborations is taught according to the stages of clear realization. The Yoga and Kriyā Tantras have arisen in great detail. The various forms are the great method, or they have arisen in diverse ways. Through the various rituals of the body of mirror-like wisdom, the text—whether clear or unclear—should be expressed from mouth to mouth. Thus, all the meditative absorptions of Akṣobhyavajra have been taught. Within the wisdom of the dharmadhātu and so forth, one always abides in the interior. Yoga arose previously; it is the individual discernment of the Buddhas. The wisdom of extreme clarity is the mirror of extreme clarity. This concludes the fifth chapter, the "Investigation of the Praise of Mirror-like Wisdom," from the Abhisamaya.
By the name of mantra, one is a Buddha; its defining characteristic shall be described. It is the wisdom of individual discernment. The yogi relies upon yoga; therefore, through meditative concentration, the Buddhas perform their enlightened activities. The name is "The Assembly of Meaningful Entities." From non-duality, duality arises.
The two are not truly existent; they are renowned as being like an illusion. For the sake of training sentient beings, these two appearances arise from a non-dual cause. In that regard, there are forty verses, and likewise another two additional ones. The names also number two hundred and seventy-five, beginning with "Suchness" and so forth, up to "Wisdom Light" at the end of the Clear Light. Thus, the seven previously mentioned, along with the other forty-two that were taught, and the fifteen of the Wisdom of Equality, are taught to be sixty in the navel wheel of the condensed [mandala].
Likewise, "Wisdom" is renowned; "Authentic" is the King Suchness; "Selfless" is the Light of Qualities; "Ultimate Reality" is the Great Distinction. "Letterless" is the Full Moon; "Proclaimer of Emptiness" is the Bull of the Herd. "Tathāgata" is the Light of the Lotus; "Profound" is the Excellent Austerity. "Vast" is the King of Lamps; "Dharma Conch" is the Crest of Lightning. "Great Sound" is the King of Light; "Dharma Ghaṇṭā" is the King of Clarity. The name "Great Resonance" is what is expressed as "Peerless Renown." "Non-abiding Nirvāṇa" is the Tathāgata renowned as the Lotus. "Great Drum of Dharma in the Ten Directions" is the Tathāgata named Flower. "Formless" is the Supreme Excellent Eye; "Beautiful Form" is the Meaning of No Renown. "Sublime" is the Renowned One; "Various Forms" is the Light of Merit. "Born of Mind" is the Distinction; "Glory of the Appearance of All Forms."
The name "One of Unobstructed Intellect" is the Tathāgata Rāhula, who holds all forms without exception. The "Peerless One" is the Light of Wisdom. The "Greatly Renowned One" is the One Endowed with Friends. The "Great Sovereign of the Three Realms" is designated by the name Lord of Wisdom. Abiding on the exceedingly high Noble Path is the Tathāgata Star Banner. The Banner of Dharma is Rāhula. The "Greatly Flourishing One" is the Great Medicine. The "King of Physicians for the Three Worlds" is the Youthful Body, the Lord of Merit, whose name is the Wanderer Elder. The "Elder" is the King of Stars. The name "Lord of Beings" is the Tathāgata Sound of the Victor. The "Thirty-two Marks" is the Rising of the Sun’s Rays. The "Charming One" is the Treasury of Dharma. The "Beautiful One in the Three Worlds" is the Tathāgata Fine Intelligence. The "Teacher of Qualities" is the Knower of the World, renowned by the name Lord of the Victor. The "Teacher of the World" is Vajra Army. The "Fearless One" is Vajra Peak. The "Protector Buddha" is Well-Abiding. The "Savior" is the Victor’s Intellect. The "Attainer of the Three Worlds" is Brahmā’s Melody. The "Refuge" is the Lord of Nāgas. The "Liberator" is the Lord of Clear Qualities. Because of these unsurpassed words, the Banner of the Super-knowledges of Names, the Enjoyment of the Limits of Space, is the Tathāgata Light Banner. The Ocean of the Wisdom of Omniscience is the Tathāgata Virtuous Name. Furthermore, he is called Brahmā. "Ignorance" is the Unpleasant Sound.
The eggshell is the dance of play; its perfect opening was granted by the Nāga. The net of existence is the crest-jewel of truth; its destroyer is the name of the Tathāgata. That which pacifies all afflictions without exception is the name Unconquerable Melody. Having reached the far shore of the ocean of saṃsāra is the Buddha Ratnaraśmi. Wearing the crown of the empowerment of wisdom is the Tathāgata Vāgghoṣadatta. Adorned by the perfect Buddha is the one named Siṃha. The pacification of the suffering of the three types of suffering is the name of the Sun of Various Cognitions. The hero of wisdom at the end of the three is the Dispeller, the Aggregate of Lotuses. The one called "Liberated from the Three" is the Flower. The one definitively liberated from the three obscurations is the Glorious One who Treads Upon and Overcomes. Having gone to the equality like space is the Tathāgata Puṇyabala. Having abandoned all stains of affliction is the name of the Supreme Intelligence. The one called "The Three Times" is the name of Clarity. The realization of having gone beyond time is the name Moon-Lamp. All sentient beings are inexhaustible; the Great Lord is the One with the Excellent Intelligence-Eye. The crown of those who wear the crest of qualities is the Tathāgata Aṅgadhvaja. Completely liberated from all afflictions is the name known as the Object of Insight. Abiding in the jewel like space is the Tathāgata Parama. Wearing the great wish-fulfilling jewel is the name of the Light Rays that Thoroughly Destroy. The one called the Supreme of All Jewels is the Buddha Jñānadatta. Because of this, the word "Pervasive" is used.
The Tathāgata Mañjughoṣa is the great wish-fulfilling tree; he is named the one whose desires are without effort, and is given the foremost title of Buddha. The supreme and great excellent vase is the Tathāgata named Purity. The one who acts for the benefit of all sentient beings is named the cognition of wisdom. The agent is the light of the Tathāgata; the one who acts for the benefit of others is the Lord of the Senses. The one who is affectionate toward sentient beings is the Tathāgata Holder of the Mind. The deity who knows good and evil is the one who knows the time, the Excellent Radiance. The one who possesses the samaya is the one of beautiful form; the one endowed with samaya is the Victor. The Pervasive Lord is the one who accomplishes the goal. The one who is the master of sentient beings is the Tathāgata Lion. The one who knows the time is the one endowed with fragrance. The one skilled in the three liberations is the Tathāgata named Renown. The one endowed with qualities is the King; the qualities are the supreme essence. The one who knows the Dharma has the radiance of merit; the one called Auspicious has a beautiful complexion. The one from whom auspiciousness arises is the one who desires to hear; the one called All-Auspicious is named King of Lamps. The auspicious one is the Heap of Jewels; the one called Renown is the deity without effort. Likewise, the Lord of Auspiciousness is the one who goes to liberation, the one called Fame. The virtuous one is the Golden Topknot. Because he is the word of great purity, Rāhula is his name of excellence. The one with great breath is the Sage; the one of great joy is the Sage of Nature. The one of great music is Moonlight; the word itself is Reverence.
The one called Golden-Hued Excellent Light, the one named Service, the virtuous sign; the god of the hero of perfect qualities, the supreme joy, the parasol of Dharma; the one called Glorious Lord of Renown, the Tathāgata of excellent qualities; the one called Endowed with the Supreme, the name of the Wanderer, the one called Bestower of the Supreme, the perfection of wisdom; the one called Chief, the subtle intellect; the refuge is the blazing radiance of all light rays; the sublime one is the medicine of refuge itself; the one called Great Terror Enemy is the name of the realization of complete liberation; the supreme excellence is the supreme insight; the one who dispels all fears without exception is the Tathāgata Jñānarāja (Victory of Wisdom); the one named Crest is the form of fear; the one called Topknot is the sudden destroyer; the one with the braided locks is the unimpeded renown; the one called Matted Hair is the heap of truth; the one named Muñja is the sweet speech; the one with the diadem is the renowned Lord of Speech; the one called Five-Faced is the peak of Dharma; the one with five crests is the light of liberation; the one with five tufts is the well-adorned; the one called Skull is the body of perfect peace; the one called Great Vow-Bearer is the name of the pure mind; the one with a shaven head is the lion with sharp fangs; the one who practices celibacy is the dispeller; the one called Supreme Vow is the name of the one honored by the world; the one of great asceticism is the lion’s touch; the one who has reached great asceticism is the name of the sign of Dharma; the one called Pure Abode is the fortunate one; Gautama is the color of Akṣobhya; the one called Holy Bird is the blazing Victor; the one called Brahmā is the realization; the one called Brahmin is the one with excellent eyes.
Brahmā is the intellect that knows the ultimate meaning. Nirvāṇa is the Brahmā who is the sign of fearless light rays, known as the attainment of the scent of light. Liberation is likewise joy; freedom is known as the meaningful journey. Complete liberation is the wrathful one, the color of ash; supreme liberation is called form. Peace is likewise the listener; peace is renowned as the principal one. Nirvāṇa is the bestower of the fierce; the one called "passing beyond sorrow" is renowned as the god Sūrya. Peace is the appearance of insight; the word "auspicious" is spoken. The limb that subdues Yama is the sign; the end of the removal of pleasure and pain is the Tathāgata who travels in a chariot. Detachment is refined gold; the exhaustion of the body of afflictions is the fortunate one named Śikhin. The Unconquerable is likewise the wealthy one; the Peerless is the one who relies on joy. The Unmanifest is the subduer of intoxication; the Invisible is the treasury of wisdom. The Non-illuminator is the city of Brahmā; the Timeless is Sandalwood. The All-pervading is the Sorrowless; the Pervasive is the Lion Light. The Subtle is the realm of the Crest; the Seed is the heart of the lotus. Because it is the word for the untainted, it is the name of Infinite Light Rays. The Stainless is the light of the gods; the Dustless is the sign of the flower of merit. The Undefiled is the fire-offering of knowledge; the Abandoned Fault is the lord of wisdom. The Faultless is the clear Brahmā; the Fully Awakened is the Jewel Hand. The Clear Intellect is the one possessing the senses; the All-Knowing is the peerless journey. The All-Aware is the chief who possesses doubt; the Sublime is the sign of offering.
Consciousness is the blazing one. The name "Abandoning the Nature of Phenomena" is the Tathāgata Buddha-Canopy. "Wisdom" is the supreme mud. "Holding the Manner of Non-duality" is the name of the one endowed with the light of wisdom. "Non-conceptual" is the accomplishment. "Spontaneously Accomplished" is the name of the Peacock. "Acting as the Buddha of the Three Times" is the Tathāgata Endowed with Dharma. "Without beginning or end" is the name of the Form endowed with benefit. The name of the Buddha's wisdom is likewise. "Primordial Buddha" is expressed as the name of Renown. "Without a continuum" is the Blazing Radiance. "The Single Eye of Wisdom" is the Tathāgata Without Remainder. "Stainless" is the Essence of Beryl. "The Body of Wisdom" is the Constellation. The Tathāgata is endowed with Divinity. "Lord of Speech" is the name of the One with the Rabbit [the Moon]. "Great Speaker" is the Light of Mindfulness. "King of Speakers" is the Light of Virtue. "Person of Speech" is the name of the Radiance from which all qualities arise. From "Supreme Speaker" and so forth, within half a verse, the Lord of Speech was previously taught as the nature of cause and effect; therefore, I have not explained it here. Otherwise, various intentions were taught. "The All-Seeing" is the Excellent Mind. "The Joyful" is the name of the Light of the Family. "The Garland of Splendor" is the Practice. "Beautiful to Behold" is the Ocean of Wisdom. "The Śrīvatsa" is the name of the Mountain, the Lord of Dharma.
The one with excellent light is the one who observes the hair. The power of ten million blazing qualities is the one called "Blazing Hand." The Tathāgata who is the lord of saṃsāra is the great physician, the one with the excellent melody. The one called "Supreme" is the one with excellent touch. The one with the name "Accomplished Purpose" is the chief. The one called "Extractor of Thorns" is the name of the glorious majesty of qualities. Regarding that, the unsurpassed word is the name of the wisdom of universal equality. The tree that is all medicinal plants without exception is called the "Melody of Nectar." The great enemy of the disease of afflictions is the Tathāgata "Auspicious Appearance." The "Drop of the Three Worlds" is the name of the one called "Excellent Intelligence." The "Supreme" is the mere meaning of liberation. The "Glorious One" is the pervasive lord. The "Mandala of Constellations" is the name of the one called "Supreme Play." The "Extending to the limits of space in the ten directions" is the Tathāgata of special insight and calm abiding. The "Assembly of the Great Dharma Banner" is said to be the one who has abandoned faults. The "Single Wide Parasol for Wanderers" is the Tathāgata "Sunlight." The "Mandala of Love and Compassion" is the name of the "Expanding Auspicious Intelligence." The "Glorious Lotus Dance" is the Tathāgata "Supreme Lotus." The "Jewel Parasol" is the "Sunlight," and is likewise called the "Great Pervasive Lord." The name "Distinct Speech Color" is the great king of all Buddhas. The Tathāgata "Excellent Limit" is the holder of the essential nature of all Buddhas. The name "Lord of the Assembly" is the yoga of all Buddhas.
This is the name of the Fearless One. The single teaching of all buddhas is the Tathāgata Wisdom-Thirst, whose name is the term "Vajra-Jewel." The name of the one characterized by conceptual elaboration is likewise taught as the six Tathāgatas.
The empowerment is the supreme intellect; the Lord of All Jewels is the Tathāgata Moon. The Lord of All Worlds is the one named Jewel Moonlight. The Lord of All Vajra Moonlight is the Great Mirror, the great heart of all buddhas. The one who has entered the hearts of all buddhas is the Tathāgata Brahma-Voice. The great body of all buddhas is the name "Melodious Speech." The speaker of the speech of all buddhas is taught as the Limit of Great Wisdom.
The Great Illumination of the Vajra Sun is the name of the intellect of universal equality. The Stainless Light of the Vajra Moon is called the Intellect of the Vajra Assembly. The Great Attachment and so forth, free from attachment, is the Tathāgata Endowed with Intellect. The blazing light of various colors is the name "Lord of Space." The Perfect Buddha in the Vajra Posture is the Tathāgata Lord of Speech. The perfect expression of the Buddha who holds the Dharma is the name "Hand of Qualities."
The glorious Buddha born from the lotus is the Glory of all Tathāgatas. The treasury of omniscient wisdom is the name "Noble Desire." The one who holds the various magical illusions—
The Tathāgata Prasenajit, the king; the one called King is the Mountain of Clarity. The one called Holder of the Buddha-lineage is the Sovereign King of Perfect Drum-Sound. The Great One with the Face of Desire is called the Excellent Wisdom of the Sharp Vajra. The Great Sword is the name of Śamatha; the Pure One is the Excellent Wisdom. The Supreme Syllable is the name of the One Who Abides Utterly; the Cutter of Suffering and so forth are spoken in half-verses, and since those are four lines, they are the Sugata Dharmadhvaja. The Victor-Holder is Free from Stain; the Profound Vajra is Rich in Wisdom. The words "Vajra Intelligence" are the Tathāgata Star-Free Sound. Likewise, the one called Jewel is the name of the Radiant Light of Qualities. Filling all the Perfections is the Tathāgata Lord of Sages, the King of all Buddhas. The name Beneficial Intelligence is the Pure Dharma of Selflessness; likewise, it is the Wheel of Proliferation. The Heart of Moonlight of Authentic Wisdom is the Tathāgata Moon-Face. The Great Diligence of the Net of Illusion is the Sugata Sun and Moon. The one called Supreme of All Tantras is the name of the Ocean of Qualities. The Unsurpassed Vajra Cross-Legged Posture is the name of the Sugata who Gathers Qualities. Holding all the Wisdom Bodies without exception is the Tathāgata Unsurpassed Peak. Samantabhadra is the Crest of Merit; Good Intelligence is the Domain of Eloquence. Kṣitigarbha is the name of the one born of the lineage; the Holder of Beings is of the Royal Lineage.
The great essence of all buddhas,
Named "Contemplating the Meaning of Liberation,"
With various signs of the emanation wheel,
Is taught as the second name;
It is the expression of the particular Lord.
The supreme nature of all things—
Because of that, those two phrases
Belong to the Supreme Tathāgata.
Holding the nature of all things,
Named "Wisdom Abandoned,"
The unborn dharma is the manifold meaning;
The Tathāgata is the realm of space.
Upholding the nature of all phenomena,
The Tathāgata is named "The One Who Honors."
The two phrases beginning with "In an instant"
Are the name of the one called "Glorious Army."
The clear realization of all phenomena
Is the name of the Sugata "Moon of Qualities."
The Sage of supreme intellect, who dispels beings,
Is also the name of Rāhula.
The immovable, the master of perfect clarity,
Is expressed as "Nectar Light."
The perfect Buddha who holds awakening,
The Tathāgata "Jewel Light,"
The direct presence of all buddhas,
Is the name of "Desiring the Moon."
Because of the words of the light of wisdom,
It is the name of the wise "Lion of Strength."
That which is called "Utterly Radiant"
Is taught as the "Wisdom Body."
Furthermore, the name of Vajra Mañjuśrī
Pervades all buddhas.
From the nature of the one and the many,
The inconceivable truly arises.
The wisdom of individual discernment
And the wisdom of self-awareness are born;
Yet, just as fire from wood
Does not arise without friction,
So too, wisdom from the body
Does not arise while bound by existence.
Therefore, from the sublime guru, there is no doubt that [realization] will arise through churning. Non-duality, which destroys all conceptual constructions, is born from churning. Thus, all perfections without exception are attained, for by that, one reaches the end of existence. Even while abiding in the center of the avadhūtī, the pure bodies of the Buddhas and so forth arise. This occurs at the time of a single maṇḍala; in relation to the former, it is the second. These are the foremost of supreme yoga, for those of middling and inferior faculties. For those of supreme faculties, there is the Pāramitāyāna. For those who are the supreme of the supreme, there are both the Pāramitās and the Secret Mantra. These are the paths of the six wheels, which liberate one from the bonds of existence. From the Upasaṃhāra: "The wheel located at the forehead and the navel is the analytical wisdom (pratyavekṣaṇā-jñāna); this is the sixth."
Just as the synonyms for the meaning are expressed, the wisdom of equality (samatā-jñāna) shall be described. With twenty-four verses and names exceeding one hundred and four, it is described as being endowed with yoga. First, having accomplished the desired goal, up to the end of the "Great Jewel," as many as there are faculties, for the sake of the goal, whatever is born shall cease. The names associated with that are spoken: as it was said, "born from speech," "accomplishing the desired goal," "the glory of accomplishing the Tathāgata," "the sublime sun of wisdom," and "the purifier of all lower realms"—these are the names of the "Accomplished Goal." "Supreme among all sentient beings" is...
The Tathāgata Meru-kūṭa is the protector named Rudradatta. The one called "Liberating all sentient beings" is the Tathāgata Padma-nāman. The "sole hero in the battle against afflictions" is the one named Vikrānta-kīrti. The "vanquisher of the pride of the enemy of ignorance" is the Tathāgata Jñānabala. The "wise one who destroys afflictions" is the one named Līlā-dhara, who is also known as Agni. The "hero who assumes an ugly form" is the Tathāgata Sukha-gandha. The two lines beginning with "Hundred-armed" refer to the name Anupama-vyūha. The lines beginning with "Glorious hand" refer to the Tathāgata Parvata-kīrti. The two lines beginning with "One" and so forth refer to the name Saṃsāra-anta-nidarśaka. The two lines beginning with "Brahmā" and so forth refer to the Tathāgata Candra-nāman. The "non-dual dharma" is Ratnacandra; the "ultimate truth" is Siṃharāja. The "fearless one" is Dhyānārtha; the "meaning of various cognitions and forms" is the Tathāgata Anupama. The "knower of the mind" is Vikrīḍita; the "qualities of consciousness" are Ratna. The "words of the lineage" are the name Siddhārtha. The "joy of all actual meanings without exception" is the name Mahākīrti-arhat. The "joy of emptiness" is Ratnaprabha; the "supreme intellect" is held to be twofold. One is bound by existence; the second is deluded by conduct. The "abandonment of the passion for existence" is the Ūrṇā-kośa of the Tathāgata. The "great joy of the three worlds" is the name Pratibhāna-kīrti. The "pure white cloud" is...
The Sugata Vajramaṇi; the autumn moon of excellent light is the one named Amitāyus. The maṇḍala of the rising sun is the Tathāgata Maṇivyuha. The nails are intensely red in luster; he is the one named Mahendrabhūti. The crest-jewel is the peak of fine sapphire; he is the Tathāgata Guṇaprabha. Wearing the finest hair of great sapphire, he is the one named Śrīkūṭaparvata. The great jewel of radiant glory is the Tathāgata Daśaraśmi. Adorned with the emanations of the Buddha, he is the one named Vigatadvaya. Shaking all a hundred world-systems, he is the Tathāgata Nāgabala. Possessing the great power of the bases of miraculous ability, he is the one named Manojña. The one who maintains great mindfulness is the Sugata Ratnacandra. The one whose name is "Suchness" is the king of samādhi through the four foundations of mindfulness; he is the Tathāgata Prabhākara. The flower and incense of the branches of enlightenment is the one named Nandīśvara. The ocean of the Tathāgata’s qualities is the Sugata Cūḍāraśmi. Knowing the way of the eightfold path, he is the one named Abhaya. The Perfect Buddha who knows the path is the Sugata Guṇagarbha. Greatly attached to all sentient beings, he is the one named Vimalakīrti. Unattached like space, he is the Tathāgata Śāntatejas. Entering the minds of all sentient beings, he is the one named Tāpakīrti. Swift in the minds of all sentient beings, he is—
The Tathāgata Many Gods knows the faculties and purposes of all sentient beings; he is known by the name Well-Equanimous, who captivates the minds of all beings, and is the desire of the five Buddhas. Knowing the reality of the five aggregates, the Tathāgata Jewel Form, who holds the five pure aggregates, is held to be the one called Victor’s Power. Abiding at the limit of all renunciations, he is the Sugata Lion-Winged. Skilled in all renunciations, he is known by the name Great City-Seeing. Abiding on the path of all renunciations, the Tathāgata Good Intelligence is the one who teaches all renunciations; he is known by the name World Light. Uprooting the root of existence through the twelve links, the Tathāgata Jewel God, who holds the twelve aspects of purity, is known by the name Fortunate Chariot. The aspect of the way of the four truths is the one known by the name Perfect Victor. Holding the realization of the eight cognitions, the Tathāgata Joyful Array is the twelve aspects of truth; he is known by the name Light’s Limit. Knowing the sixteen aspects of reality, the Tathāgata Great Ascetic, who is fully awakened in twenty aspects, is the Sugata known by the name Moon. The supreme knower of all who have awakened, the Tathāgata Firm Dharma, who emanates countless Buddhas, is known by the name Invincible Moon. Accomplishing ten million bodies, the Tathāgata Mountain Light, who realizes all in a single instant, is known by the name Brahma’s Melody.
The tathāgata who knows the meaning of all mental moments is the deity of truth; the two verses beginning with "Various vehicles" are the name known as "Accumulation of Qualities." The definitive emergence of the three vehicles is the Sugata named "Lion Moon." Abiding in the fruit of the single vehicle is the name known as "Jewel Armor." The master of the purification of the elements of affliction is the tathāgata named "Moon." That which exhausts the elements of karma is the name known as "Equal to Sound." Having crossed all rivers and oceans is the tathāgata of "Great Renown." Having crossed the wilderness of application is the name known as "Power of Splendor." The two lines beginning with "Affliction" are the tathāgata "Fame of Dharma." Possessing great compassion, insight, and skillful means is the name known as "Endowed with Joy." Performing the welfare of beings in an unfailing way is the tathāgata "Fine Fragrance." Having abandoned the objects of all perceptions is the name known as "Victory Banner of the Mountain King." The meaning of consciousness is the light of joy; the sound of "Holding Cessation" is called "Possessing the Offering Water." The one whose mind possesses the minds of all sentient beings is the name known as "Jewel of the End of Existence." The awareness of the minds of all buddhas is the tathāgata who "Speaks Truth." Abiding in the minds of all sentient beings is the name known as "Vairocana." Engaging in accordance with the minds of those beings is the name known as "Definitive Ascertainment." Satisfying the minds of all sentient beings is called "Limit of Renown." Delighting the minds of all sentient beings is the tathāgata "Holding the Mind."
The unerring perfection of accomplishment is the Buddha Siṃhaprabha. Having utterly abandoned all error, he is named the "Possessor of Life." The mind free from doubt regarding the three meanings is the Tathāgata Jagatrayaṇa, named "The Meaning of All." The Tathāgata Prāharika is the "Lord of All Qualities." The Tathāgata Yaśottara is the "Meaning of the Five Aggregates and the Three Times." The Bodhisattva Sumati is the "One Who Distinguishes All Moments." The one named Maṇicandra is the "One Fully Awakened in a Single Moment." The one named Ugratapas is the "One Who Maintains the Nature of All Buddhas." The "One Who Acts for the Benefit of Sentient Beings" is the "Radiant One." The "Bodyless One" is the "One Whose Body is Encircled by Jewels." The "Supreme Body" is the "One Who Has Transcended the World." The "Realizer of the Limits of the Body" is the one named Siṃhavāhana. He displays all forms without exception; he is called the "Ornament of Buddha Qualities." The "Great Jewel" is the "Jewel Crest." The Tathāgata Ratnaprabha—thus these have been spoken. These names are the essence of mantra; they are taught as being dependent upon the application of a single maṇḍala. All cognition, including conceptual thought, is the entity of the non-conceptual self. By resting in meditative equipoise upon the entity as an entity, the sphere of activity is the internal dharmadhātu. The Buddhas and Bodhisattvas dissolve into the focal point of suchness; this is the aspect of the conventional mode, while they dissolve into the limit of the ultimate. Self-awareness is supreme, and the path arises at the end of the secret place and the crown of the head.
If it is argued here: "If the names of those [tantras] are recited, they are the primary Yoga Tantras, because the Māyājāla and others were spoken. How is it that the internal nature is always explained as Yoga? Since the Guhyasamāja and others were not spoken [as such], the Blessed One is not truthful. Because agent and action are not established, one meditates on a deluded yoga. Therefore, are these not false? If they are, one will go to hell. Because they are taught perversely, they destroy oneself and others."
To this, the intended meaning is stated: This was taught for a specific purpose; it is not for the sake of worldly fools. For the Māyājāla is spoken of as the chief of all tantras. Just as previously, for the sake of conferring empowerment upon Vajrapāṇi, the Blessed One Śākyamuni fully turned the great maṇḍala of Dharmadhātuvāgīśvara. That which was prophesied throughout the three realms is also the system of the Māyājāla, not the intention of the Guhyasamāja and others. If it were not the Guhyasamāja and so forth, then the Blessed One would be a speaker of falsehood.
Furthermore, the Blessed One spoke at times in the form of books. From the Guhyasamāja onwards, up to the Yamāntaka, there are mantras and yantras; these are the words of both [the Buddha and the disciples]. Because they are not otherwise and are not unestablished, the Blessed One spoke in that way. That too is not [a matter of mere] scripture or logic.
The application of the Māyājāla is that for which the names are recited. Regarding the vajra words of all the tantras, the Tathāgata spoke them first. From beginningless time, they are not non-abiding; they are the discourse established from the worldly. At the time of the donor and the recipient, they are endowed with the faculties. In the later time, they become pure. Thus, in accordance with those words, they are taught as the "Vajra-Holder." From within the Guhyasamāja and others, the Māyājāla is the primary one. Regarding the distinctions of empowerment, even those who are fortunate may become unfortunate. Through accomplishment, one applies the inner nature; this is taught by the recitation of the names and so forth. The Yogācāra, the Kriyā, and so on—all other tantras likewise [teach this]. The recitation of the names is the king of subtle praises by all. Since that is the nature of delusion and the time of the five degenerations, the mind is solely difficult; it is the nature of dry dialectics. Furthermore, if the mind were to become peaceful through dry dialectics, then everyone would undoubtedly become a Buddha in direct perception. This concludes the seventh chapter, titled "The Dialectical Analysis Teaching the Names of the Wisdom of Equality" from the Saṃkṣipta.
Furthermore, what is to be expressed here is the Wisdom of Accomplishing Activities. Because of this, in these fifteen verses, there are those named the ninety-five. They have truly arisen from the Clear Light; they are the assemblies of Bodhisattvas. The teaching of their names is also for the sake of meditating on the nature of mind itself.
From "All Buddhas" up to "Glorious Supreme," these are all the names that serve as the signs of the yogic practitioner. That which is to be realized by all Buddhas is taught as the King who Subjugates. The term "Buddha-Enlightenment" is the name of the utterly peaceful nectar. The "Unsurpassed Tathāgata" is the one possessing the meditative concentration of the equality of Buddhas; it is without letters and free from conceptualization. "Arising from Secret Mantra" is the name of the utterly pacified stains. "Secret Mantra" refers to the third family, the Buddha who teaches the deluded. "Producer of all Secret Mantra meanings" is the Tathāgata Līlā (Play). What is explained as the "Great Bindu" is the name of the virtuous and excellent. Because it is a word without letters, it is also the force of the wisdom of aspects. The five letters are the Lord of Speech. "Great Emptiness" is Mahādeva. The "Empty Bindu" is Gambhīramati (Profound Intelligence). What is called the "Six Letters" is the Tathāgata Amitāyus. "Possessing all aspects yet aspectless" is the name of Dharmabala (Power of Dharma). "Holder of the half of sixteen half-bindus" is the Buddha worshipped by the three worlds. "Time and non-time" is the Tathāgata Rāhūdivaraja (Sun-Essence). "Crowned with the peak of the four meditative concentrations" is the Tathāgata Vijayaketu (Victory Banner). "Knowing the time of meditative concentration" is the name of the Honored Physician. "Holder of the lineage and the family of samādhi" is the Tathāgata Puṣpaprabha (Flower Light). "The body of samādhi, the supreme body" is the name of Śubhaśikha (Virtuous Topknot).
The sovereign of all Sambhogakāyas, the Tathāgata Amṛtaprabha; the Nirmāṇakāya, the supreme body, the Bodhisattva Vajraprabha; the bearer of the Buddha’s emanation lineage, known by the name Sāgarasthira; the various emanations in the ten directions, the Sugata Ratnaskandha; acting for the benefit of beings exactly as needed, known by the name Līlābala; the god of gods, Sūrya; the lord of gods, Śuddhaprabha; the lord of asuras, Ratnacūḍa; the master of existence, known by the name Śrīsamānākhya; the immortal lord, Siṃhagati; the guru of the gods, spoken of by the Tathāgata; the destroyer, Kusumadatta; the lord of destroyers, Vimuktiprabha; having crossed the wilderness of existence, the Tathāgata Padmākhya; the one, Jñānatyāga; the teacher, Līlavyūha; the words "guru of beings," the name Amoghadhṛti; the renowned and so forth, Sthiraprabha; the great one, Dhvajāgrakeśarin; donning the armor of loving-kindness, the Tathāgata Sukhāśaya; wearing the mail of compassion, known by the name Vimuktirāja; the sword of insight and the bow and arrow, knowing the way of the Bodhisattvas, dispelling the battlefront of afflictions and ignorance, the Buddha known as Sāgara; the enemy of Māra, Ratnadhara; the subduer of Māra, Aparājita; the hero who delights beings; the dispeller of the fear of the four Māras.
The Tathāgata Mahāghoṣa, who conquers the hosts of Māra, the Tathāgata named Vinīta, is explicitly proclaimed as the Perfect Buddha. The deities of the six maṇḍalas, the Buddhas and Bodhisattvas—all of them are Perfect Buddhas. Furthermore, others abide within, bearing the name "Guide of the World," who abandon the stains of existence. "Homage" is the supreme limit; "offering" is the sound of many gods. The object of praise is the power of jewels, always worthy of veneration. The Tathāgata Padmapāṇi is called "Worthy of Honor and Offering," the Tathāgata who is Victorious over Enemies. "Homage" is the accomplishment of conceptualization; the supreme guru is the excellent object. He traverses the three worlds in a single stride, bearing the name "Non-conceptual Light." Like space, he is limitless and formless. The Tathāgata Siṃhanāda is the one who speaks of the three knowledges. The listener is one whose dust is washed away. "Pure" is the name of the Immovable One. The six superknowledges are the name of Intelligence. The sound called "Possessing the Six Subsequent [Knowledges]" is the King of the Lamp of Merit. "Bodhisattva" is expressed as the sound of conceptualization. "Great Being" is Gautama, the power of majesty that transcends the world. The term "Great Illusion" is the name for the forms of the intellects. The limit of the perfection of insight is the Tathāgata Sucandra. That very insight is the name of the Flower of the Factors of Enlightenment.
"Attained" is the Teacher. "Self-knowing" is the one of excellent majesty. "Knowing others" is the term for the one called Wisdom-Majesty-Strength. "All" is the one of virtuous light. "To all" is the one of the power of reliance. "Because of which, the supreme person" is the name of the Son of the Gods. "Beyond all examples" is the Tathāgata, the Utterly Peaceful. "Object of knowledge" is the one with the face of the sun. "Lord of the objects of knowledge" is the one of the light of liberation. "Supreme" is said to be the one of the light of ethical discipline. "Patron of the Dharma" is the name of the one called Asceticism. "The Chief" is likewise the one without dust. He teaches the meaning of the four seals. The Tathāgata is the Ocean of Speech. "Supreme object of veneration" is said to be the name of the Eye Salve. "The one who goes" is the one victorious over all. "The three renunciations" is the one of the light of sentient beings. "Those who travel" is the one of stainless knowledge. "The ultimate truth" is said to be the one called Lord of Mindfulness. "Pure Glory" is the one with a beautiful face. "Fortunate in the three worlds" is the name of the one called Infinite Victory Banner. "Great" is the one of supreme intellect. "All riches" is the one called Peaceful Army, the Utterly Peaceful. "Glorious" is the one who desires jewels. "Mañjuśrī" is the Lord of Dharma. "Glorious and supreme" is the name of the Tathāgata, the Multiform Deity. These expressions of the meaning of all words are the names themselves, the characteristics of mantra. In that way, they are like arrows in the eye. The names of the Buddhas arise from application. Even in the center of a single maṇḍala...
As previously explained, the fourth is based on dependence. The yoga relying on the avadhūti involves the four maṇḍalas of earth and so forth. In the right and left [channels], the sun and moon flow. Within each maṇḍala, four maṇḍalas are further analyzed. Alternatively, even within a single central [channel], everything arises pervasively. According to the sequence, multiplied by four, there are twenty-one thousand six hundred. By counting those, the qualities become eighty-four thousand. The remaining six hundred, through the multiplication of six and eight, become one thousand six hundred. In each of these, according to the sequence, one should know there are six hundred. The qualities of those six hundred, when known as the number that teaches them all, are forty-three thousand. That is the multiplication of one hundred. The total number of both combined is four million three hundred thousand. This is taught as the agent and the action. Thus, in the six wheels, the movement of the breath is the gods. Two wheels are to be explained: one is to be meditated upon internally, from the crown of the head to the secret place, as taught in the tantras and within the tantras. The second is the Vajradhātu and so forth, up to the all-accomplishing wisdom. These, in their respective order, are at the throat, crown, heart, forehead, and likewise the secret and navel. Alternatively, the synonyms are: the wheel of the crown is named the Lord of Speech and the Expanse of Reality (dharmadhātu). The purity of the expanse of reality...
The name is spoken of as being in the throat. The maṇḍala of phenomena is asserted to be the body of mirror-like wisdom. The wisdom of individual discernment is that which bears the name of the navel wheel. That which is spoken of as the forehead wheel is the wisdom of equality. The wisdom of all-accomplishing action is the nature of the secret wheel. Thus, in all the Yoga Tantras, the great King of Teachers pervades them. He is the nature of the fivefold wisdom and the actual nature of the five Buddhas. The Buddhas and Bodhisattvas are the lineage transmitted higher and higher. All others, the remaining ones, the great masters such as the preceptors and so forth, are to be meditated upon by all; by merely reading [this], one will be liberated. This concludes the eighth chapter, the "Analysis of the Wheel of All-Accomplishing Wisdom," from the Compendium.
Now, the five wisdoms of those yogas will be explained. From the words of homage and prostration up to the end of the words "the wisdom body itself," because the words of the verses consist of twenty [syllables], they are the action and the agent. The verses of the Great Being are the Action Tantra itself. As for the explanation of the remaining four, because of the sequence of how the actions are performed, those are the five wisdoms themselves. As for the sequence of cause and so forth: the wisdom of cause and conditions, the wisdom of the vital points, and likewise the others—the wisdom of meditation is taught, and the fifth is the wisdom of liberation. The cause is correctly explained as the mirror-like [wisdom], and the condition is the expanse of phenomena itself.
Discriminating awareness is the essential point;
Equanimity is the supreme meditation;
The wisdom of liberation is the all-accomplishing [wisdom].
Thus, one should understand them in their proper sequence.
The four types of causal wisdom
Are asserted as being external and internal.
The external is characterized by examples,
While the internal is illustrated by those very examples.
Regarding the phrase "homage to the Vajra Bestower of Boons,"
From the nature of the four joys
Up to the ultimate reality,
These are the supreme four enjoyments of bliss.
Because the term "emptiness"
Is always attained as non-recollection in the ground,
Likewise, the term "essence"
Refers to the inseparability of bliss and emptiness.
Furthermore, regarding the phrase "Buddha-awakening,"
Yogis have previously awakened.
There are no other examples for these;
Bliss is also described as the supreme praise.
The fourfold homage and prostration
Possess the nature of the offering and the object of offering.
The act of constantly making offerings
Is also directed toward the previously mentioned mirror-like wisdom.
Likewise, the name "offering"
Refers to the actual Vajra-Holder Guru;
That very state is explained as luminosity.
Homage is paid to the union of above and below.
Thus, the yoga has been explained
As the supreme illustration through examples.
Through the union of the two external [elements],
There is also the wisdom of insight.
Through the application of method and cause,
It is not an external teaching.
Therefore, the terms "Buddha," "attachment," and so forth,
Which are sixteen in number,
Likewise correspond to the sixteen joys;
Each term marks the end of a [joy].
In that regard, the term "Buddha-attachment"
Is the characteristic of the four joys.
When the Lord of Yogins acted, the beginning, the end, and the very middle were present. From the words "his great passion" up to the end of "that which is the fourth," it is taught that because the dharmadhātu is always the supreme vajra, it is the basis called the "body of the Buddha" and is taught as the "ultimate reality" (bhūtakoṭi). What is called the "dharmakāya" is the fourth, the "beyond-joy" (viramānanda). The very words of the Buddha’s delight likewise arise from the essence of emptiness; at the very time of the coemergent (sahaja), it is taught as the abandonment of duality. Likewise, the play of the Buddha is the condition for the awakening of the Buddha. From the four joys and so forth, up to the remainder of the fourth, because the words of the Buddha’s smile are the teaching of individual discernment (pratyavekṣaṇā). Furthermore, in the explanation of the essential wisdom, the first of the twelve is the gateway of the essential. The words "the explanation of the Buddha" are of the nature of the activity of karma; they are correctly explained in two aspects: as external and as internal. The name "Buddhahood" itself is through the symbol of the action seal (karmamudrā). In that, the avadhūtī resides; it is explained as the vital breath and the wind. The words "the arising of the Buddha" are also taught as enjoyment (saṃbhoga). All emanations without exception, the coemergent, and the supreme dharmakāya—because these arise from non-existence, and non-existence is always emptiness, it is explained as the very arising of wisdom. The four bodies are innumerable; therein, furthermore, the Buddha arises. The nature itself is endowed with the bodies; the characteristic of what is called "space" is—
In relation to the fourth, the fifth is its nature, the state of buddhahood itself. Arisen from space and thoroughly examined, space is explained as the coemergent. The yogi and that which is born from oneself are the words arisen from wisdom. Just as the mind is the limit of the fourth, it is completely transcendent of existence and non-existence. The supreme buddha of self-awareness—even the very word "māyā" (illusion)—is asserted as the inner nature of the explanation. The yoginīs are the words of "māyā"; the net is supreme bliss. The manner of the "play of the buddhas" consists of the yogatantras and yoginītantras. Everything is merely coemergent, born from within the four meditative concentrations. "All and all" refers to the sixteen, the half-and-half bindus, taught as both the knower and the known. The "vajra essence" with its peak is the very name of "joy," which is born in the secret place; it should be understood through the sixteen words. From the first up to the end of "fullness," the first is the joy of touch. Likewise, there is the joy of passion and the joy of desire; these three are also asserted as the supreme "tortoise joy." The "moon joy" is the Tathāgata; the "skeleton joy" is the sixth. That which is taught as the seventh is the "sound joy" without exception. The "fear joy" is taught as the eighth. Likewise, there is the "varied joy," which is the tenth joy of the ten. Furthermore, there is the "heart joy"; the twelfth is the "space joy." That is joy and supreme joy; that which is taught as the fifteenth is asserted as the coemergent joy.
The characteristic of the sixteenth is explained as the "beyond-joy." These sixteen great joys are in the center of the moon-like [disk]. They are correctly explained in the white fortnight; through the distinctions of the three full moons, they are explained in their proper sequence. These are the three joys, the third of the three. That which is endowed with the grasping of all is the transition in its proper sequence; that very insight is all-pervasive. The method is also taught as sixteen, and is always explained as emptiness. From the first [day] until the new moon, because of the words of homage, it is named the sixteenth. The perfection of non-dual yoga is held to be the non-duality of the white and black fortnights. Whoever practices as the Great Self goes beyond cyclic existence. The coemergent is purity; the coemergent is also realization. The coemergent is the guru; the object of offering is also the coemergent. The disciple is likewise the wise one; the offerer is the actual meditation. Because the coemergent is non-dual, the coemergent is the supreme activity; it is also explained as the activity of the coemergent. Rising, lying down, and so forth are also that. As long as there is only the coemergent, the nature of mind is the domain of rest. From that, out of the duality of agent and action, non-duality arises. That is the characteristic of non-conceptuality, from the mouth of the Yoginī. What they have spoken of those is the mindfulness of the self alone. Alternatively, for those with faith, from the lineage of their own disciples, there is delight, recitation, listening, and meditation.
It is taught to others after examining their fortune and lack of fortune. Regarding the verses of the secret wheel, in their proper order: the ninth, the fifteenth, and five; likewise, the two above and below; and the single one in the center of the crown. These thirty-two supreme [verses] are fully summarized.
From the Compendium of the Praise of the Five Wisdoms, titled The Investigation of the Summarized Meaning, this is the ninth [chapter].
Furthermore, the benefits are contained within five verses. These, such as the vajra and so forth, were spoken within the praises. Others are also easy to find, but I have not explained them in this compendium. To the guru Vajradhara, to the countless forms of the Buddhas, and to the supreme assembly of Bodhisattvas, I pray for forgiveness for all [faults].
Having summarized the Māyājāla and other [tantras], the supreme introduction has been spoken. By this merit, may the world likewise aspire to the display [of reality]. At the subtle site of Purī, having been requested by others, and having seen the supreme signs, this was composed by Advayavajra.
From the Compendium, titled The Investigation of the Easy-to-Realize Benefits, this is the tenth [chapter].
The Compendium of the Chanting of the Names, titled The Investigation, composed by the great scholar, the thoroughly trained Śrī Advayavajra, is complete.
The Indian abbot, the great Śrī Vajrabodhi, and...
It was translated and finalized by the chief editor and translator, Pyal Sertsa Sönam Gyaltsen. Through the miraculous emanations of the Bodhisattvas, at the supreme site of Minlung Monastery, for the sake of the many fortunate ones destined for the completion stage, this was well translated.
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.