Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a systematic exegesis of the "Reciting the Names of Mañjuśrī," framing the practice of name recitation not as a mere devotional act, but as a sophisticated method for realizing the non-dual nature of reality. The author argues that the essence of all phenomena is devoid of conceptual elaboration and that the specific structure of the liturgy—from the initial homage to the final syllables—serves as a map for the practitioner to transition from conceptual thought to the spontaneously present wisdom of the path. By analyzing the text's sections, the author links the recitation to advanced tantric concepts such as the Vajra Expanse, Mahāmudrā, and the wisdom of a single instant. The work commits the reader to a rigorous integration of meditative concentration, ethical conduct (right livelihood), and the realization of the inseparability of the five aggregates and five wisdoms, ultimately aiming for the uprooting of the root of existence and the attainment of complete buddhahood.
Provenance
About this text
A commentary on the recitation of the names of Mañjuśrī, the Āryamañjuśrīnāmasaṃgītiṭīkāsārābhisamaya is a work of the classical Tibetan period. It is attributed to the Indian author Avadhūtipa Advayavajra. The text was translated into Tibetan by Prajñāśrījñānakīrti and is preserved in the Tengyur, volume ཚི, where it comprises 69 pages. Within the Tibetan canon, it is situated among the Other Skillful Means Tantras. The work argues that the nature of all phenomena is devoid of conceptual elaborations and is not stained by imputed thoughts, appearing as multiplicity only according to the capacities of the minds of those to be trained. It frames the practice of name recitation as a sophisticated method for realizing the non-dual nature of reality, asserting that the essence of the eighty-four thousand heaps of Dharma is contained within two syllables. A scholar or serious reader consults this text today to understand how the author links the liturgy of the Mañjuśrī name recitation to advanced tantric concepts, including the Vajra Expanse, Mahāmudrā, and the wisdom of a single instant, while integrating meditative concentration and ethical conduct with the realization of the inseparability of the five aggregates.
Cite thisAnuvāda, “A Commentary on “Reciting the Names of Mañjuśrī” called “The Clear Realization of the Essence”” (Toh 2098), machine draft, 2026.https://naxiai.com/tibetan/works/toh2098
Summary & commentary
Significance
The work is significant for demonstrating how name recitation is integrated into the higher tantric frameworks of the Indo-Tibetan tradition, moving beyond simple petition to a direct realization of the dharmakāya. For the modern reader, it illustrates the technical precision with which Tibetan scholars bridge the gap between ritual practice and non-conceptual philosophy.
Structure
Passages
Section
Description
1-12
Introductory and Liturgical Analysis
Analysis of the text's opening, including the homage, requests for benefit, and the mapping of specific liturgical phrases to the nature of the Vajra Expanse and the wisdom of yoga.
17-94
Technical and Philosophical Exegesis
Detailed explanations of the nature of non-clinging, the role of the guru, the transformation of the six consciousnesses into wisdom, and the mechanics of attaining buddhahood in a single instant.
Themes
Non-duality and Suchness (2, 25, 49)
The Nature of Wisdom and Consciousness (6, 7, 57, 87, 91)
Tantric Realization and Mahāmudrā (9, 10, 11, 93)
Ethical Conduct and Right Livelihood (86)
Soteriological Process and Uprooting Afflictions (88, 89, 90, 92)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Commentary on “Reciting the Names of Mañjuśrī” called “The Clear Realization of the Essence”·
In the language of India: Āryamañjuśrīnāmasaṃgītiṭīkā-sāranirṇaya-nāma. In the language of Tibet: ’Phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i ’grel pa snying po mngon par rtogs pa zhes bya ba. Homage to the noble Mañjuśrī Kumārabhūta!
To the dharmakāya, pure and unconditioned, which transcends the objects of the senses such as form, the deity who liberates the stages and paths like a rainbow and nurtures like a mother’s milk for her child—to the lotus feet of that supreme holy being who provides certain instruction, I bow my head. Having condensed the meaning of the extensive words, I shall explain the realization of the essence, a source of immeasurable means.
Although my intellect is dull and I lack mastery in the fields of knowledge, through the kindness of the Venerable One, I have realized the essence of all the tantras. Having also seen other scriptures such as the excellent speech, I shall explain the realization of the essence.
This tantra is not of the sequential type; from the Mañjuśrī-māyājāla, it consists of the four bindus and the nine, divided into two arrows. It is the application of the two stages; listen as I explain the tantra of tantras. In this regard, this tantra is like a precious jewel because it is perfectly suited to the four faculties. Some claim it is exclusively the method and wisdom tantras of the Kriyā, Caryā, Yoga, and Mahāyoga tantras, but they are not individuals who practice the essence. Why is that?
The nature of all phenomena is devoid of all conceptual elaborations and is not stained by any imputed thoughts; thus, while it is a single unity in which multiplicity does not abide, it appears as many according to the specific capacities of the minds of those to be trained, and they grasp these appearances as true within their own respective conceptualizations. Therefore, it is said:
"The Buddhas have not spoken even a single syllable in any place, yet they satisfy [beings] with the rain of Dharma; this abides for the sake of leading sentient beings into [the path]."
Consequently, I shall primarily teach the result that arises below. Furthermore, it is said:
"Because the dharmadhātu is indivisible, there is no distinction of vehicles from the perspective of the Principal One. Yet, that by which the three vehicles are taught is my very skill in means."
Thus, the vehicles of the Śrāvakas, Pratyekabuddhas, and the Mahāyāna are taught according to the distinctions of inferior, middling, and superior [capacities]. It is also logical to present them as tantras, for since they arose previously, a single continuum is established as many; in that way, a single continuum is understood as many. As it is said in the Ḍākinīvajrapañjara:
"In order to gather men, the Yoga Tantra is explained. In order to gather women, the Yoginī Tantra is explained. For the inferior, there is the Kriyā Tantra; for those superior to that, the Kriyā-yoga. For the supreme sentient beings, there is the superior Yoga; for those superior to that, the Unsurpassed Yoga."
Therefore, one should understand the distinctions based on the support and so forth.
It is not sufficient merely to present the introductory setting (nidāna), as was done previously. For those of the highest and most superior faculties, the very statement, "Evaṃ mayā śrutam samayam ekam," will cause them to strive toward the essence. Indeed, all [teachings] are complete in this:
"The eighty-four thousand heaps of Dharma,
The number of them all,
Are shown to have these two syllables
As their basis and their parents.
The syllable E is the mother,
And Vaṃ is known as the father.
The bindu is the union of these two;
That union is most wondrous."
Thus it is said. It is not that [the essence] is unchanging in all respects; rather, from the union of the conditioned method and wisdom, the Buddha-dharma equal to space is taught. Therefore, the union of the male and female is the neutral (napuṃsaka); the singular mode of its engagement, the coemergent nature, is definitively expressed as the Mahāmudrā. Accordingly, it is said:
"The single one is the omniscient,
The all-pervading, most subtle."
This should also be understood from other texts. Having thus established the nature of the meaning, the summary of the meaning is presented for the purpose of applying the collection of words to the mind:
From "Then the glorious Vajradhara..." up to "...repeatedly brandishing [the vajra]," the uncommon retinue is shown. From "Bhṛkuṭīpaṅktimatī and so forth..." up to "...together with those who bow their bodies," the common retinue is shown.
The section from "The Tathāgata, the Blessed One" up to "sat before him and spoke thus" teaches the expression of homage. The section from "O Pervasive Lord, for my benefit" up to "so that I may attain enlightenment" teaches the request for one's own benefit. The section from "My mind is agitated by the afflictions" up to "may the unsurpassed fruit be attained" teaches the request for the benefit of others. The section from "The Perfect Buddha, the Blessed One" up to "with supreme knowledge of the faculties' intentions" teaches the state of the perfection of abandonment and wisdom. The section from "The wisdom body of the Blessed One" up to "please explain the song that was sung" teaches the request for the meaning of the authentic name. The section from "O Protector, of all the Perfect Buddhas" up to "I wish to explain it to sentient beings" is the request for the meaning of non-abiding nirvāṇa. These demonstrate the introduction of the introductory narrative and constitute the excellence of the retinue. The section from "Vajrapāṇi, the Lord of Secrets" up to "bowed his body and sat before him" teaches the application of devotion in listening to the tantra. The section from "Then the Blessed Śākyamuni" up to "displayed a smile that purifies" teaches the application of subduing the māras through the blessing of the tongue. The section from "With the melodious voice of Brahmā" up to "Excellent, glorious Vajradhara" [teaches the response].
The section ending with those words teaches the inspired utterance of the retinue of Brahmā’s speech. The section from “Vajrapāṇi, you are excellent!” up to “Listen with a one-pointed mind!” teaches the application of the listener to hearing. A single line teaches the connection. These constitute the perfection of the preparation.
Then, from “The Blessed One, Śākyamuni” up to “Having gazed upon the great Uṣṇīṣa of the great family,” the observation of the family is taught. From “The Lord of Speech spoke in verse” up to the end of the fourth and fifth sections, the vajra-samādhi of bodhicitta is taught and explained. From “In this way, the Buddha, the Blessed One” up to “He makes all words perfectly clear,” it is taught that all phenomena abide within the body of a single syllable. From “The great offering, the great passion” up to “It dispels all attachments,” the offering of the purification of afflictions and the families is taught. From “The great desire, the great bliss” up to “The great illusion, the great magical display,” the purification of the elements and the sixteen greatnesses is taught. From “The great benefactor, the great leader” up to “The ocean of the wisdom of intention,” the purification of the collections of consciousness and the goddesses is taught. From “The immeasurable nature of great love” up to “The supreme way of the Mahāyāna,” the purification of the stages and the sixteen auspicious eons is taught.
These are the teachings on the essence of the suchness of the purity of the great maṇḍala of the Vajra Expanse. From the words, "The great Buddha Vairocana," up to "The nature of the great system of Secret Mantra," the nature of the expanse of reality (dharmadhātu) is shown. From "The attainment of the ten perfections" up to "The great one possessing the ten powers," the praise of the perfection of the qualities of the path is shown. From "The beginningless, non-proliferated self" up to "Abiding in the ultimate reality," the praise of the blessings of the mind is shown. From "Possessing the lion’s roar of selflessness" up to "The great powerful universal monarch," the praise of the blessings of the speech is shown. From "The master of the assembly, the lord of the assembly" up to "The great system that does not depend on others," the praise of the blessings of the body is shown. From "The lord of words, the master of words, the eloquent speaker" up to "The teacher of the four truths," the state of being the guide for wandering beings is shown. From "The non-returner, the one who does not come back" up to "The Sugata, the supreme knower of the world," the bodies of the three vehicles are shown to be wisdom. From "Not grasping at 'mine,' not grasping at 'I'" up to "The supreme illuminator of the world," the wisdom of Mañjuśrī, the Wisdom Being (jñānasattva), is shown. From "The sovereign of Dharma, the king of Dharma" up to "The master of the mind of meditative concentration and the object of meditation," [the qualities of the Buddha are shown].
The section ending with those words teaches that all of these are the nature of the wisdom of yoga. The section from "Self-knowing and immovable" up to "The supreme, holy son of the Buddha" teaches that they share a single basis in self-awareness. The section from "Cognition is the source of existence, without birthplace" up to "Great majesty, luminous clarity" teaches that this very reality is unstained by the ten turbidities. The section from "Lord of the supreme mantra, king of vidyā-mantras" up to "Worshipped and honored by the nine great sages" teaches the wheel of the body. The section from "Holder of the three families, holder of secret mantra" up to "Teacher of the three supreme vehicles" teaches the wheel of wisdom. The section from "Amoghapāśa, the victorious one" up to "Great vajra hook and lasso" teaches the wheel of the family. The section from "Vajrabhairava, the terrifier" up to "The supreme among those possessing sound" teaches the wheel of mirror-like wisdom. The two lines beginning with "Perfectly selfless" and so forth teach the praise of the ultimate tantra. The section from "The supreme garuḍa of those who speak emptiness" up to "The great sound of the dharma ghaṇṭā" teaches the tantra of words. The two lines beginning with "Non-abiding" and so forth teach the tantra of the chapters. The section from "Formless, the supreme one of beautiful form" up to "The holder of all forms without exception" teaches the tantra of great bliss.
From "Incomparable and renowned as great" up to "The great flourishing crest of the Dharma," the continuum of the inconceivable is taught. From "The single youthful body in the three worlds" up to "The lovely one, beautiful in the three worlds," the resultant continuum is taught. From "The master who well teaches the knowledge of the world" up to "The unsurpassed refuge and protector," the continuum of means is taught. From "Enjoying the limits of space" up to "Having crossed to the far shore of the ocean of saṃsāra," the continuum of the wisdom-being of means is taught. From "Possessing the crown of wisdom empowerment" up to "Removing the three stains and attaining the three infinite liberations," the continuum of the complete purification of stains is taught. From "Completely liberated from all obscurations" up to "Abiding apart from all bodies," the continuum free from activity is taught. From "Abiding at the limits of space" up to "Endowed with qualities and knowing qualities," the perfection of the welfare of others is taught. From "Knowing the Dharma, auspicious, source of auspiciousness" up to "Perfect in honor and service," it is taught that the auspicious continuum of one's own welfare arises. From "Supreme joy, the glorious lord of renown" up to "The sound of the world, the most excellent," it is taught that [the Buddha] is devoid of any imputed nature. From "The dispeller of all fears without exception" up to "The five-faced one endowed with five topknots," [the welfare of others is further established].
The section ending with those words teaches the "virtue at the end," the Mahāmudrā. The section from "Five-crested one, flower-crested" up to "Perfected ascetic, great ascetic" teaches the "virtue in the middle," the Dharmamudrā. The section from "Holy abode, Gautama" up to "Liberated, freed, the body of liberation" teaches the "virtue at the end," the Karmamudrā. The section from "Liberated, peace, peace itself" up to "The Tathāgata, the one with the body of wisdom" teaches the coemergent body of great bliss. The section from "Lord of speech, great speaker" up to "Lion of speech, unassailable" teaches the state of speech that does not abide in words. The section from "Supreme joy, most joyful" up to "The one with blazing light in hand, the illuminator" teaches the manifestation of the kāyas, wisdom, and so forth. The section from "The supreme chief, the great physician" up to "The great enemy of all diseases" teaches the manifestation as a healer for migratory beings. The section from "The lovely one, supreme in the three worlds" up to "Properly planting the victory banner of Dharma" teaches the manifestation as the victory banner of Dharma. The section from "The single wide parasol for all who go" up to "The single teaching of all Buddhas" teaches the manifestation in the two stages. The section from "The glorious empowerment of the vajra jewel" up to "Also the speech of all Buddhas" teaches the manifestation as the [Buddha] family.
From "Vajra Sun" through two lines, the method of recitation and non-abiding are taught. From "Free from attachment, yet great attachment" up to "The supreme syllable, utterly pure," the spontaneously present wisdom of the path is taught. From "The Mahāyāna, which cuts through suffering" up to "The supreme lord of all tantras," the spontaneously present wisdom is taught. From "Possessing the Vajra Seat in its entirety" up to "Holding the various wheels of emanation," the spontaneously present secret meaning is taught. From "The supreme nature of all things" up to "The flames of wisdom, brilliantly radiant," the spontaneously present wisdom is taught. From "The sublime accomplishment of desired aims" up to "Liberating all sentient beings," the wisdom of equality is briefly taught. From "The sole hero in the battle against afflictions" up to "Trampling the heights of Brahmā’s battlefield," the action mudrā is taught. From "The single meaning, the non-dual dharma" up to "Beautiful like the center of the rising sun," the connection between the example and the meaning is taught. From "The light of the fingernails is intensely red" up to "Possessing the continuum of the Buddha’s emanations," the major and minor marks are taught. From "Shaking all a hundred world systems" up to "Definitely demonstrating all renunciations," the common path is taught in its entirety. From "The twelve links, the root of existence, are uprooted" up to...
The section ending with "the emanator of immeasurable tens of millions" teaches the perfection of abandonment. The section from "realizing all in a single instant" up to "abiding in the fruit of the single vehicle" teaches the wisdom of the single instant. The section from "the pure nature of the afflictive elements" up to "arisen from the wilderness of application" teaches the ultimate meaning of Secret Mantra. The two lines beginning with "afflictions and so forth" teach the freedom from the seeds of saṃsāra. The section from "great compassion, insight, and method" up to "completely abandoning all errors" teaches the performance of the welfare of others. The section from "the mind free of doubt regarding the three meanings" up to "upholding the nature of all buddhas" teaches the logical justification for that very point. The section from "the bodiless body, the supreme body" up to "the great jewel, the crest of precious gems" teaches the activities of the wisdom body. The two lines beginning with "buddhas and so forth" provide a brief teaching on the all-accomplishing wisdom. The section from "arisen from Secret Mantra, without letters" up to "the hundred-syllable empty bindu" teaches the emptiness in which all letters are gathered into a single collection. The section from "possessing all aspects, yet aspectless" up to "the pinnacle of the four meditative concentrations" teaches the relief granted by E-Vaṃ. The section from "knowing all the branches of meditative concentration" up to "emanating various emanations in the ten directions" teaches the three bodies.
The section from "Likewise, acting for the benefit of beings" up to "crossing over the wilderness of existence" teaches his appearance as the foremost of the three realms of existence. The section from "The sole teacher, the guru of beings" up to "the vanquisher of the hosts of Māra" teaches his defeat of the Māras. The section from "The perfect Buddha, the leader of the world" up to "the supreme guru worthy of homage" teaches him as the object of veneration. The section from "traversing the three worlds in a single step" up to "the supreme lord of knowledge and the knowable" teaches his possession of mundane and supramundane emanations. The section from "the chief patron of the Dharma" up to "Mañjuśrī, the supreme possessor of glory" teaches the conclusion. These constitute the praise of the appearance of the bodhicitta-vajra as the five wisdoms.
The section from "I bow to you, the supreme Vajra-giver" up to the individual letters teaches the praise of the dharmadhātu and so forth. From the Lord of the Family (kulapati) up to the second and fourth of the antaḥstha and uṣmaṇa letters, the nature of the wisdom-mantra is taught. From the Lord of the Family up to the sixteenth letter, that too is taught as the nature of the mantra of Mañjuśrī-jñānasattva. These are the praises of the essential meaning that summarize the qualities. Then, from "The glorious Vajradhara" up to "having prostrated to the perfect Buddha," [the homage is concluded].
The section ending with those words teaches the offerings of the retinue. The section from "The Lord, the Master of Secrets" up to "Expounded by all the perfect Buddhas" teaches the praise of the intentional utterance. These are in accordance with primordial wisdom (jñāna). One should understand the distinctions of the five doors through the praise by way of reciting the names and qualities. Thus, a person who fully understands the summarized meaning and has attained the superior realization will easily find the meaning of this very chapter of the tantra.
Now, the meaning of the words will be clearly analyzed. Regarding the passage beginning with "Then the glorious Vajradhara," from where does it arise as the source from which all supreme and common accomplishments (siddhi) emerge? It is because he knows the nature of mantra (mantra) and protects. Because he possesses the perfection of abandonment and primordial wisdom, he is the glorious Vajradhara. The "difficult to tame" refers to the three vehicles: the emanation, the enjoyment wheel of the sovereign, and the taming of the enjoyment [bodies]. The particle "kyi" is the second case in the sense of the sixth. The complete purity of desire, hatred, and ignorance is the purity of the vehicle itself; because it is bliss, emptiness, and non-duality, it is supreme. "Hero" (vīra) means fearless and invincible; through the distinctions of body, speech, and mind, he is victorious over the subterranean, the terrestrial, and the celestial realms. "Vajra" is emptiness possessing the essence of great bliss.
That which possesses [these] is the Sovereign (Īśvara). That which is obtained from the secret of those five is the King. The white lotus is endowed with the five qualities of whiteness and so forth; here, it is endowed with the pacification of conceptual thought and so forth. The intentional utterance regarding wisdom is from oneself; it should be connected with the phrase "also" in the sense of "sustaining the world."
The furrowed brow, the body, the yellow beard bristling upward, the red eyes, the curled tongue, the upper teeth pressing against the lower lip, the short and hunched stature, the large belly, the limbs fully extended, the minor limbs like the points of a vajra, being adorned with the ornaments of the charnel ground and the fierce [deities], the blazing and radiating weapons, the necklace of heads, and the abode of blazing fire—these are the sequential [attributes]. That which exists in the infinite [forms] equal to Vajrapāṇi is the meaning of the exhaustion of the twelve links of dependent origination, such as ignorance. The radiation from as many pores as there are is also the vajra-point, the form of the wrathful deity. Wielding it with one's own hand is as before; its meaning is also "great compassion and insight." Method is how that which previously became one's own purpose becomes the purpose of others through that very [method]. Thus, all the forms of emanations and further emanations are the nature of the Blessed One Vajradhara; for the sake of offering with body, speech, and mind, they possess the intention of joy, delight, and rapture. It is not that the wrathful [forms] alone are inappropriate, for they have become the protectors of sentient beings through the enlightened activity of the Buddha.
Together with him is Vajrapāṇi. "All with a common intention" means this. A tathāgata is so called because, having realized the wisdom of suchness (tathatā) which is without appearance, he has gone (gata) for the sake of beings. He is the Bhagavān (the Blessed One) because he has conquered (bhagna) through insight (prajñā) and because he has attained the non-abiding state by possessing qualities such as sovereignty. The term "Tathāgata" is also spoken of and explained in reference to bodhisattvas; however, qualities such as those of a perfectly complete Buddha belong only to those who have attained great bliss. The "Pervasive Lord" (Vibhu) is the nature that pervades all completely pure wisdom. Alternatively, he is the nature that pervades the faculties of the four types of beings, because he dwells as the essence (garbha) of all sentient beings, dwells as the nature of all phenomena, and is the very agent of both affliction and purification. "Self" (ātman) refers to the self alone. "Physician" is by means of the dhāraṇīs of words, meaning, and eloquence. "For one's own sake" refers to the ultimate goal. "For" indicates the purpose. It is like the form of an illusion or a magical display of sublime means; by being covered for all by the net of great bliss through the application of internal dependent origination, one becomes perfectly enlightened. "In whatever way" is a term for practicing with earnest diligence. It is precisely the Great Vehicle (Mahāyāna); for example, how could a sprout and its qualities be produced without the seed? Therefore: "The arrow is that which makes the incomplete complete."
Thus it is said. If even the application of methods during the causal stage is prohibited, what need is there to mention it for the sake of the perfect result? In order to first establish and apply [the practice] to the inner self, it is said:
"Since even the Victors did not speak of the various inclinations of sentient beings, what need is there to mention an inferior person like me? Therefore, abandon worldly concerns."
The meaning of this is also as follows: it is not that cause and effect are inconsistent; rather, for the sake of sentient beings, one establishes [the practice] within through the bodhicitta of aspiration and engagement, preceded by love and compassion, as well as the "thorough engagement" and so forth. This should also be understood by the statement:
"By whatever conceptualizations, whatever the mind meditates upon, and when the power of meditation is perfected, the result is a mind of bliss, clarity, and non-conceptuality."
Afflictions are the agitation of the mind by the turbidity of the nature of things, non-existence, and indifference. Ignorance is the failure to encounter the actual meaning due to being separated from the lineage scriptures, like the exhaustion and torment of perceiving a mirage as water; here, it refers to those who have sunk into the mud of conceptual turbidity. "Physician" refers to the application of the three types of insight to others. It is "outer" because of the necessity of engaging with the inner self. "Guru" is in the sense of bestowing the result. "Teacher" is the reversal of misconceptions. "Samaya" is the vow, the very knowledge and realization of the nature of the web of bliss and emptiness. For that very reason, the vow of all Buddhas is:
[The passage continues with the specific samaya commitments.]
"Entering into E-Vaṃ," it is said. "Senses" refers to knowing the mental continuums of those to be trained. "Intention" refers to knowing the desires of those to be trained. These are supreme because they have become the state. The particle "gi" is the second case in the sense of the sixth. The "wisdom body" (jñānakāya) is that which possesses the aggregate of wisdom; it is the very nature of great bliss, arising eternally and perpetually. Therefore:
"Whoever sees me as form,
Whoever perceives me as sound,
Has fallen into wrong conceptualization;
Such a person does not see me.
The Buddhas are the dharmakāya;
The nature of phenomena (dharmatā) of the Guides
Cannot be known by consciousness."
Thus it is said. The "uṣṇīṣa" is invisible; because it is the sign of being unsurpassed, it is the "Great Uṣṇīṣa." It is that which expresses through words; because it possesses inexhaustible speech, it is the "Lord." Wisdom is free from extremes; because it is unchanging, it is the "Body." Its characteristic is self-arising; this expresses the meaning of the name of Mañjuśrī Jñānasattva. Because it is a single connection, it is supreme. The "profound meaning" is difficult to realize. The "vast meaning" is because it is not an object of the ordinary intellect. The "great meaning" is because it accomplishes the welfare of both self and others. The "unequaled" is because it is unique. "Peace" is because it is free from adventitious stains. The "three virtues" are being devoid of arising, abiding, and ceasing. Alternatively, they are the three arising from body, speech, and mind. Alternatively, they are what was spoken, what will be spoken, and what is being spoken throughout the three times.
That very [tantra] should also be applied as the means for accomplishing authentic knowledge. "Tantra" refers to both the words and the meaning; it is the cause, the path, and the great fruit, and it is so called because it clearly and extensively elucidates these, thus applying to the words as well. It is designated as the "Tantra of Methods, the Net of Magical Illusion" by way of illustration, just as one might say "Devadatta, the nephew of the uncle." "Karma" refers to the continuum of fortune, which has already been explained above. "The Great Vajradhara" is the one of great renown; "the Holder of Secret Mantra" is the Buddha of the essential meaning. "As many as" refers to those who are immeasurable. "Please explain the song sung with joy" is the definitive meaning. "Holder of Secrets" also refers to the meaning of this very tantra as previously explained. "For the sake of" means that there is no other primary [purpose]. "Certainty" is non-abiding nirvāṇa; it is said "until it has arisen" or "until it arises" in that state. "To be grasped" is for one's own benefit. "Abandoning the secret" is for the benefit of others. "The distinction of intention" refers to the differences in the faculties. "I wish to explain" refers to the ten suchnesses, the two stages, and their union. "The Lord of Secrets" is Vajrapāṇi, who holds mastery over the suchness that overcomes poison. "Thus it was said" is the request made by the five. "Conduct" is the sign of respect. "Then, immediately thereafter" refers to the fact that he is Śākyamuni, who represents the lineage and power. "Two-legged" refers to gods and humans, and he is the supreme among them. "Excellent" means perfect in color and shape. "Long and wide" refers to the length and breadth. "Extended" and "emitting light" [are the qualities of his body].
The display of a smile is to subdue the māras, to gladden the retinue who possess composure, and to teach in accordance with the minds of sentient beings through great compassion. The Brahmā-like melodic voice possesses sixty branches; here, it is shown to be comprised of being pleasant, majestic, clear, and capable of making the meaning understood. "Filling" refers to renown. "Secret" refers to the great secret. "Replying" refers to the answer to a request. "Great compassion" is both common and uncommon. "Purifying" refers to purifying the afflictions, which is auspicious. "Dispelling negativity" means being free from dust. "Diligence" means one-pointedness without distraction. "Excellent" refers to one's own benefit. The second [phrase] refers to grasping the benefit of others. "Well-taught" refers to the path together with its result. Regarding the command "Listen": one should view Vajradhara as the nature of all buddhas; view this king of tantras as being like a stable, precious wish-fulfilling jewel; view the common retinue as individuals like jewels; view the subject to be explained—the nature of the mind—as the inseparability of insight and compassion; and because the stainless nectar of the speech will satisfy and pervade the faculties. "Secret mantra" refers to the mandala of deities in the section for taming beings; "all" refers to the essences, mudrās, and vidyā-mantras. These should be understood as the mandalas of deities such as Vajradhātu. One should also understand them as belonging to that very family.
The great family is the fifth and sixth, the nature of Mahāvairocana. I desire the transformation of the family; that which comes from the lips of the Sublime One is the essence of the three seals, and thus it is a brief exposition. "The family of mantra-holders and vidyā-mantra-holders" means that mantra and so forth perform the activities of vidyā-mantra, and when the purpose is accomplished, they are "holders," which is the action family. Alternatively, one should understand all things as signs of insight; by applying oneself to that, it is accomplished. Body, speech, and mind are the three families, and "la" is based upon that very reality. Regarding "in the family of the Tathāgata," "Vipaśyin" is the body. "The world" is the saṃsāra imputed by distorted cognition; its own essence, being utterly pure, is the supramundane nature. Because it is unstained by the defects of saṃsāra, it is the lotus family. Therefore, it is said in the glorious Hevajra: "One is not bound by ignorance and so forth; each one is itself perfect awakening." "The world" refers to forms and so forth, which become objects of the perceiving faculties. Its creator is the wisdom of equality. Because it is impartial toward the jewel family, it is "great." "Seal" (mudrā) is in the sense of pervading and not transgressing; it is "great" because it is the result alone. "Supreme family" means the family beyond dispute, as the five families are indivisible. The vajra family is the great one.
Because he is the nature of the four families, he possesses the sense bases that are not overwhelmed by the retinue, and he himself possesses the sense bases that do not overwhelm. Having known the retinue of the sense bases that are not overwhelmed to be the continuum of the six families, he gazed with the Great Uṣṇīṣa; thus it is said. This refers to the intention directed toward the Lord Vajreśvara, and for the purpose of taking the result itself as the path, the nature of the six families—the bodhicitta of great bliss itself—shall be explained. "Words" refers to the word-tantra. The "Lord" is Mañjuśrī Jñānasattva, who is Vajradhara. "Verses" refers to the collection of single lines. "Spoke" should be understood by implication: by the Great Enjoyment Body, the Universal Monarch, and the Lord of the Teaching. "Secret Mantra" is the letter A, which possesses the essence of the unborn. "King" is so called because he has become the master of all. "Six" refers to the letters of the wisdom class. "Endowed" refers to the letters of the method class, the seventh group. One should understand that these serve as symbols, from which the common and supreme powers arise. "Arising non-dually" should be understood as symbolizing the nature of the neutral letters. "Unborn" is the essence, which is the dharma. "Dharma" refers to that which is born from conditions, which is the phenomenon (dharmin). "Possessing" (can) refers to this nature of non-differentiation that was spoken. If one asks how that non-dual wisdom, completely pure and stainless, abides: it is the wisdom of the families and the wisdom of the families distinguished by the differences of long and short.
The tathāgata family is the mirror-like wisdom (ādarśa-jñāna). Its appearance as the wheel of major and minor marks and its appearance in various white and red forms are the specific manifestations for those to be trained (vineya). That which is pure in essence and pure in aspect, naturally luminous, is called i ī.
The ratna family is the wisdom of equality (samatā-jñāna). Its becoming the enjoyment of uncommon faculties and its becoming the sphere of common faculties are the specific faculties of those to be trained. Being pure in aspect and pure in nature, not abiding in the four extremes, is called au au.
The padma family is the discriminating wisdom (pratyavekṣaṇā-jñāna). Its appearing as the specific categories of wrathful, equal, and peaceful families in both concise and extensive forms, and its appearing as the distinct gateways for the arising of consciousness, are the specific faculties of those to be trained. Being pure in aspect and pure in nature, abiding as a single continuum of both affliction and purification, is called u ū.
The karma family is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). Its performing the enlightened activities of each family through an unimpeded body, constantly and without interruption, and its performing the welfare of others in accordance with the characteristics of pure conventionality, are the specific manifestations for those to be trained. Being pure in aspect and pure in nature, arising effortlessly and spontaneously, is aṃ aḥ.
The vajra family is the wisdom of the expanse of phenomena (dharmadhātu-jñāna). Its being the oneness of all and its being free from superimposition and denial are the specific distinctions between the tathāgata and the individual.
By its own essence, it is eternally arising and abiding as a continuous presence, thus it is pure. Because it is pure, it does not abide in anything as "this," and is therefore called e-ai. The family of Vajrasattva is the wisdom of great bliss (mahāsukha-jñāna); it is non-material, without birth or destruction, does not abide in objects, and is without coming or going. All outer and inner phenomena are of one essence with it. This wisdom, unstained by any affliction and free from appearances, possesses the eight bodies of the result. Since all signs are self-liberated, the faculties are naturally pacified, and the union (yuganaddha) born from the continuum is devoid of names. Because all families are the wisdom itself, it is called "beyond dispute," and in its indivisibility, it is called a-ā.
To realize this is to engage through the specific conceptual mind via internal dependent origination. Sthito hṛdi indicates a temporary location, such as the dharma-chakra at the heart. Jñāna refers to the wisdom of joy, supreme joy, the joy beyond joy, and coemergent joy (sahajānanda) which is found in those locations. Mūrdhi refers to the crown of the head. Through the application of subtle yoga and the application of yogic exercises, the path is definitively purified. Then, through the yoga of the drops (bindu), the bodhicitta is drawn down from the indestructible syllable Haṃ, and through its play, bliss is attained.
Raga means the union of great passion; the wisdom of the Bhagavatī that arises from below is Haṃ. As for how to practice the yoga: Ra refers to the vajra and the lotus. Furthermore, through the meeting of the agent of wisdom, the two bodhicittas are A and Buddho. When that very [wisdom] is realized through the stages of internal engagement, it is Buddhānāṃ. The three joys arising as the essence of the coemergent (sahaja), and the coemergent arising throughout the three times, is Tryadhvavartinī. This should be understood from the oral instructions of the guru. As for how to take it into practice: the indivisible wisdom that has moved far beyond the domain of the conceptual mind is Vajratīkṣṇa. Likewise, it is not that one is unable to sever suffering; rather, through the kindness of bowing at the lotus feet of the sublime [guru], it is found in a single instant, thus it is Duḥkhaccheda. Therefore, it is said: "O friends, that coemergent state is not found elsewhere; inquire of the mouth of the guru." The stages granted by that [guru] are Prajñājñāna. Mūrti means the continuum, the fourth [empowerment]. Ya means yate, in the sense of abiding. That very innate wisdom, established in its own characteristic, is Jñāna; it is the very vajra of the body, speech, and mind of all the Tathāgatas, thus Kāyavāk. Furthermore, Vāgīśvarī refers to the lineage of the Lord of Speech, through which that very [wisdom] should be known; this is taught elsewhere as being through scripture, one's own reasoning, and the guru's instructions. The meaning of A and so forth is the essence of the great bliss of non-arising.
By the power of being free from clinging, the conduct of the samaya and all that is gathered through reasoning are likewise included; this means not abiding even in the notion of being "separate from each tathatā." This should be applied as it has already been explained. That which arises from A is the A of the meaning of the Buddha-tantra. Regarding "great meaning" and so forth: because it possesses great meaning, great benefits arise; thus, that which has the essence of unborn compassion arises from the supreme syllable A. The "supreme" is the life-force of all offerings and objects of veneration; because it emerges from within, it is the "life-force" (prāṇa). Therefore, it is capable of symbolizing the unborn, just as, for example, if the life-force wind ceases, everything ceases. Because it is free from verbal expression, perfection arises; "expression" refers to names, and from those, the intellect arises. It is not that expression is not unimpeded in all respects; rather, because it is the life-force, it becomes the cause and clarifies the branches. Thus, the expansion from the principal syllable becomes the seed, essence, and mantra of the entire maṇḍala-wheel. It is not that the clear letters do not expand, for they are expressed as the life-force, and the eleventh bindu grasps the nature of method. It is not that it does not become method, for the Ḍākinī-jāla-paṭala states: "Great bliss pervades saṃsāra; apart from bliss, it is not that." Thus, it is not said that it is found by abandoning the bindu. Great bliss is not insight (prajñā), for from that same source:
"The bliss of touching a beautiful woman,
The peace of hearing songs,
The great bliss of smelling fragrances,
The great bliss of touching those born [as such]—
By the application of the elixir,
Who could ever obstruct such bliss?"
Thus it is said. Because the entire maṇḍala is perfected from the inseparability of insight and method, the passage beginning with "the great offering" is taught. The purification of desire, perception, and the fire element is the "great offering," which is bliss. Through this, all sentient beings are made joyful during the stages of cause and effect. The purification of hatred, consciousness, and the water element is "great hatred," which is the offering. Through this, the afflictions and secondary afflictions are severed. The purification of delusion, form, and the earth element is non-duality; it is the offering of "great delusion." Because it is neither knowing nor not knowing, it is the "deluded mind" that dispels the delusion rooted in ignorance. The purification of envy, mental formations, and the wind element is the self-liberation that is without coming or going; it is the offering of "great envy." Furthermore, because it severs ordinary envy, it is called "the loud sound." The purification of avarice and the element of feeling is that which is not contaminated by the intellect; it is the offering of "great attachment." Through this, all forms of clinging are dispelled. In this way, the purity of saṃsāra is shown to be the family and the tathāgata. Moreover, having been purified by primordial wisdom, it should be understood as transcending dispute.
The teaching is not without purpose, for it is said: "Because ordinary aspects are abandoned, meditation is correctly and thoroughly renowned. Having abandoned the nature of the ordinary, that meditation is not [mere] meditation." Thus it is taught. Regarding the phrase "great desire" and so forth, the nature of the generation of the mind of awakening (bodhicitta) is to be shown: the characteristics of joy, supreme joy, coemergent joy, and the joy beyond joy are great passion, great bliss, and great satisfaction. Furthermore: "The various aspects are described as various; embracing, kissing, and so forth. The ripened [result] is the reverse of that; the consumption of the wisdom of bliss. Perform the conduct of thorough rubbing. 'I have experienced bliss'—this is other than the three, free from characteristics. Passion and the absence of passion are completely abandoned." This is how it should be understood. Regarding the phrase "great form" and so forth, the nature of empowerment is to be explained: mastery over wisdom, mastery over afflictions, mastery over the winds, and mastery over the māras. Furthermore, the great body of form, the great color and shape, the great name and extent, and the great and vast maṇḍala—through the realization of the signs and the experience, and by the identity of the single meaning, the body of form and the body of meaning are all appearances. "Great" refers to the inconceivable meaning that has become the sign. Color and body are the cognition that apprehends particulars, which are the eighty-four thousand afflictions. "Great" refers to the time of the supreme offering.
The essence is the knowledge of suchness; therefore, it is said: "The nature of self-awareness cannot be liberated by anything else." As for names and extensiveness: as long as something is designated by a name, it is a conceptual construction. The agent of all these is the vehicle of consciousness, which has the nature of the ten winds. That which purifies it is found at the lotus feet of the guru. This is the greatness of the engagement of the coemergent itself. It is filled with the water of stained existence within a moat surrounded by all the phenomena of unreal conceptualization. By soaking and scattering the tree of existence, it grows far beyond its origin, producing the desired fruit that delights the eyes, brings pleasure to the ears, and provides the experience of various fragrances, delicious tastes, and firm, thick, manifold qualities. It is said that through this, one turns away from the craving that newly produces causes. The great maṇḍala is the wheel of the inseparable four bodies; it is vast because it is one with great bliss. In that very state, there is no place for accomplishments or obstacles. For the inferior, it is through the symbols of body and speech. By means of the great weapon of insight and so forth, it should be shown as the nature of the teaching of the Dharma: it has a single meaning, is free from delusion, possesses many methods, and is without difficulty. That very state is free from negation and affirmation, is an experience, is the fourth mudrā, and takes the result as the path.
This should be understood as follows: the Perfection of Wisdom is to be known through knowledge as the Middle Way. Because it is the great weapon, it is said: "Completely liberated from all superimpositions, that is known by the Madhyamikas." This means that it maintains the very continuum of primordial wisdom (jñāna), which is liberated from all that is merely nominally designated and conceptually imputed by the intellect.
The afflictions are attachment and so forth. The pith instruction on the winds entering their proper place is the "great hook." Furthermore, it is liberated from the general aspect; for the general aspect is as the master Nāgārjuna stated: "However, that which arises from sound is merely a conceptual reflection."
As for the specific characteristic, it is supreme because it is as stated: "The coemergent essence, possessing the first joy at the end of the supreme, like a lamp in the darkness—likewise, the son should also have conviction."
The "greatly renowned" refers to the six perfections. "Renowned for fame" refers to the greatness of skillful means and so forth. "Great illumination" is the result of the perfect fulfillment of the welfare of oneself and others; it is the "great clarity" that has become one's own essence even at the time of the cause.
It is not different, for it is said: "Because its nature is that, its power resides in that; therefore, it is its nature. One should meditate from the very path itself."
The "learned" and so forth should be explained as the nature of enlightened activity (karman). Furthermore, making the infinite families into a single family is the application of the antidote through those of a similar class.
The signs of the family are the activity that accomplishes the siddhis and causes all phenomena to be coemergent. This is the nature of the dissolution of delusion, being blessed through conformity with the single identity of various emanations and the excellence of skillful means. It is, for example, like the moon in water, using poison to cure poison, the son of a universal monarch, or the way all waters in the great ocean have the single taste of salt. Therefore, the wise are great bliss, because they are fully established in the two truths. The Great Illusion is the manifestation of the family from that very reality. "Holder" means to possess. Thus it is said:
"Equal to the sands of ten Ganges rivers,
The assembly of Tathāgatas is within the single family.
From the assembly of families, there are many families;
From those families, there are hundreds of families.
From those, there are hundreds of thousands of families;
Since there are many millions of families,
The families of humans are innumerable,
Arising from the family of the Joy of the Sublime."
The Great Illusion is the wheel of the enjoyment body of the generation stage. Their purpose is to perform thorough conceptualization. As it is said:
"By whatever syllables of the generation stage
The world is bound,
By those very same ones it is liberated from bondage.
Not knowing that reality, the world is bound;
Abandoning that very reality, one does not attain accomplishment."
It is not incorrect for a sign to destroy a sign; for it is also said:
"However, from [the perspective of] faces, hands, colors, and shapes, the habitual tendencies of the ordinary are fearsome. By whatever fragment of poison causes all beings to die, the knowledge of the reality of that very poison uses poison to destroy poison." Thus it is said, and so forth. Therefore, it is called "the accomplishment of the goal." Joy is as before; "joy beyond that" is being marked by the signs of the family. Its purpose is to turn others away from other [paths] and is the mudrā for the swift accomplishment of siddhi. Furthermore, regarding the statement, "After conferring empowerment, one should visualize the Lord of one's own family upon the crown," this is because the retinue focuses on primordial wisdom (jñāna); thus, by abandoning body and abandoning mind, it is taught as the very cause for accomplishing the goal of union (yuganaddha). It is not uncertain, for through the actualization of primordial wisdom itself, the Principal One symbolizes great bliss (mahāsukha). The "Great Illusion" (mahāmāyā) refers to all phenomena; its characteristic is like a magical illusion. "Possessing" refers to the mind having become the essence of the coemergent (sahaja), which is buddhahood itself. As it is said: "In any world system, a buddha is not found elsewhere; the nature of mind itself is perfect buddhahood; no other buddha is taught." Now, the purity of the perfections (pāramitā), such as the Great Benefactor and so forth, shall be explained. The Great Benefactor is the perfection of generosity, and the same applies to the Great Ethics and so forth. The Great Principal One is adorned with the experience of great bliss.
"Holder" (aṅga) refers to holding the garland of the lineage scriptures; it is supreme because it does not deviate from that very [reality]. "Teaching" (śāsana) is the cultivation of self-arisen wisdom within the continuum. "Discipline" (vinaya) is the cultivation of all diverse phenomena up to Vajradhara. Furthermore, all these diverse phenomena of the three realms abide as the nature of mind. Thus, in some cases, they are the nature of compassion and rākṣasas; in some cases, they are invisibility and idle chatter; in some cases, they are like existence and a jewel; and in some cases, they are like sleeping, waking, and being restrained—so it is taught extensively. The "abode of samādhi" is the flower untainted by the intellect. "Holding the body" is the engagement of the senses as self-manifestation. "Power and method" are self-clarity without dependence. As it is said: "Like the continuous flow of a river, and like the flame of a burning lamp, the yogi who knows the reality of mantra should meditate on uninterrupted dhyāna." The "ocean" is the great anointing of wisdom that has abandoned the distinction between self and other. It should also be applied as non-attachment, non-deviation, non-agitation, uninterruptedness, one-pointedness, vastness, invincibility, little effort, the arising of the goal, and union. "Possessing the two" is a term applied pervasively to all. Great love and so forth should be explained as the mirror-like wisdom (ādarśa-jñāna), appearing without partiality and being experienced.
It is free from the conceit of signs and appears without depending on effort. Furthermore, "loving-kindness" is great loving-kindness; its nature is immeasurable, which is explained as being beyond measure. "Great compassion" is an inconceivable experience, the most supreme of all mental states. "Great insight" is non-apprehension and non-abiding, possessing the fruit and insight. "Great skill" is the destruction of delusion; because it arises spontaneously, it is called "great method." "Great miraculous power" and "equanimity" should be explained as the primordial wisdom of equality: the equality of appearance and conceptualization, cause and effect, example and meaning, and samsara and nirvana. Furthermore, "great miraculous power" refers to form and so forth; because it depends on causes and conditions, it possesses the power of non-arising. "Great force" refers to the absence of doubt; because the very imputation of the innate awareness as the cause is itself the suchness of the fruit, it is not a distinct "great speed" that depends on many eons, for the substantial cause must correspond to the fruit, which is not the case here. As it is said: "Because cause and effect are not established, there is no enlightenment and no meditation." Because it is like a great miraculous power, it is able to represent the similar; furthermore, it is not a real entity. Therefore, it is said to be like the reflection of a face appearing in a mirror, which does not become the face itself.
For others, such distinctions of example and meaning do not exist. As it is said: "Relying upon the action seal (karmamudrā), one meditates upon the dharma seal (dharmamudrā). Upon that, the great seal (mahāmudrā), from which the commitment seal (samayamudrā) arises." If that were the case, it would be said: "The yogi’s experiential realization would not arise." Furthermore, regarding the classification of that very [reality] as valid cognition: if one directly realizes the weapon of the disciplined mind, one will attain Buddhahood or even the state of Vajrasattva in this very life. It is said that any sentient being who, according to how the symbolized is shown, either realizes it or merely points it out, will easily attain the higher realms until the inconceivable state is found; therefore, it is called "Greatly Renowned."
The "Great Power" refers to saṃsāra and nirvāṇa; it is the overcoming of the distinction between realization and non-realization, and should be understood as being of a single nature. The "Mountain of Existence" and so forth should be explained as the wisdom of individual discernment (pratyavekṣaṇājñāna). This is because Buddhas and sentient beings share a single cause; because once realized and experienced, one must familiarize oneself with it in the continuum; because by cutting one habitual tendency, all are cut; and because by clinging to duality, one realizes non-duality. Furthermore, "existence" is ignorance, and the "great mountain" is the three realms. "Crushing" refers to the Buddha’s wisdom, which is awareness (vidyā) in this context. "Hard" is the characteristic of the great vajra: "The essence is stable and without a hollow; it has the characteristics of being uncuttable and indivisible. Because it is indestructible and does not decay, it is explained as the 'Vajra of Emptiness'."
Thus it is said. "Holding" is inseparable from bliss, up to the state of being the possessor of all results. "Great Fierce One" means that which has been attained. "Great Ferocity" means that having realized the nature of wisdom as the essence of all habitual tendencies, there is no antidote; therefore, it is said: "Inseparable from merit and sin." "Great Terror" refers to the subject and object; furthermore, that which causes terror is the wisdom free from the divisions of the three times. "Protector, Supreme Family, and so forth" should be explained as the wisdom of all-accomplishing action: persevering in the single family, the meaning taught by the guru, taking that very [meaning] as the path, and persevering in the excellence of the welfare of oneself and others. Furthermore, "Protector" is the Buddha. "Supreme Family" refers to the five families. "Great" refers to the family of great bliss. "Guru Secret Mantra" is the suchness of the Secret Mantra taught by the guru; the union that does not abide in any phenomena is the supreme greatness. Taking that as the path is to abide in the proper manner. If one asks how that becomes so, it is the excellence of oneself and others, which is called "the supreme manner of the Great Vehicle." Regarding the teaching that it is not the supreme goal: the primary explanation is the result of Buddhahood, the excellence of the welfare of others, as it is said: "Other states, such as Buddhahood and so forth—therefore, that goal is called the result." As for the neuter letters, because they perform the function of gathering, they are the purity of the hook and so forth.
This is in order to symbolize ultimate wisdom. The Buddha and the others shall be explained according to the tantra itself: the Buddha is the expanse free from all conceptual elaborations, the nature of which is the perfection of abandonment and wisdom. Vairocana is the universal monarch of the sambhogakāya. The deeds are the nirmāṇakāya for the sake of sentient beings. The indivisible is the greatness, the svabhāvakāya that abides by its very nature. The Great Sage is endowed with qualities beyond expression. If one asks by what power he is endowed, it is said he is "endowed with the Great Sage," because he is always in meditative equipoise. That which is proximate to such a result is the great system of Secret Mantra. Regarding that, it is said: "All these—outer, inner, and the place itself—do not truly exist by way of their own nature. They are of the nature of being neither one nor many; because they are free [from extremes], they are like a reflection." This means that it is free from even the mere reflection that is devoid of clinging, or the mere imputation that "this is a reflection"; it is the Great Middle Way, secluded from the four extremes. Regarding that very point, it is also said: "It is not various and permanent, nor is it asserted to be annihilated. It is neither permanent nor annihilated, nor is it both. Being completely liberated from the four extremes, that is the lineage of the Madhyamaka." It is not asserted that awareness is a substantial reality; for example, when fire arises from various kinds of wood, the flames abide as one.
Just as fire remains even when the wood is exhausted, when the various things imputed by names and conceptualized by the mind have become a single flame of non-arising, and at that time all other superimpositions are exhausted, even the mere non-arising does not remain, because I am empty of desire. Furthermore, in order to make the mind its own portion, it is said: "The master is secret insight; then likewise the fourth." By this very statement, it is not a practice that enters into external modes; rather, by the statement, "By the number of the four empowerments, the sequence of joy and so forth is taught," it is the meaning of making it an internal nature. Since this has been taught extensively elsewhere, I shall not elaborate on it here. However, I shall teach a little: "First is mere joy; supreme joy is superior to that; the joy of separation is the third; the fourth is called the coemergent." By this, the fourth, which is indicated by the third, is shown. It is not the "joy of separation" that acts as the indicator, for it is said: "The manner in which the first joy proceeds, likewise the supreme joy proceeds, and the joy of separation proceeds; the third is without the coemergent." As for the manner of knowing these: "Thus, within the sphere of the disciple, one should also make it of a single taste. When it becomes self-knowing primordial wisdom, it is the abandonment of the knowledge of intrinsic nature. Equal to space, free from dust, and empty, it is the supreme identity of existence and non-existence." Such things are taught, which is the meaning of "attaining the bliss of peace."
To stabilize such wisdom, there are both common and uncommon distinctions. As it is said: "You should kill living beings; you should take what is not given; you should engage in unchaste conduct; you should also speak words of falsehood." This should be understood according to the state of one's realization. Furthermore:
"By the supreme samaya of great flesh, the three supreme vajras are accomplished. By the supreme samaya of excrement and urine, one becomes a chief of the vidyādharas. By the samaya of elephant flesh, the five clairvoyances are also attained. By the samaya of horse flesh, one becomes a master of invisibility. By the samaya of dog flesh, all siddhis are accomplished. By the samaya of ox flesh, the supreme vajra-summoning is achieved." Thus, one should engage in these practices.
If they are difficult to find, or if one is a beginner, even if all these meats are absent, one should engage in them through the power of intention, thinking: "All are pure in intention." Furthermore:
"Because it is the means of accomplishment, for the sake of attaining wealth and so forth, and for the sake of sentient beings, one has pledged the ascetic observances." Thus, one should engage in them in connection with "heat" (drod). Moreover:
"Whoever knows [the signs] is a brother; there is no doubt about the sister." Thus, having understood through signs and symbols, one should apply the outer and inner locations and so forth, and begin the practice of the "seven-birth" [being].
The agent of all these is the Guru Vajradhara, whom one must please. To purify and liberate the continuum in such a manner is the distinction of the two stages: the generation stage and the completion stage. As it is said: "Relying upon these two stages, Vajradhara teaches the Dharma." Therefore, for beginners, there is the generation stage, which is to be meditated upon by the yogi. Regarding that, it is said: "First, one should understand the nature of the generation stage." Thus, one should abide in the yoga of the provisional stage. Furthermore, regarding how these are applied: "Whatever appears to the yogi, even other objects such as forms, all of that is of a pure nature; beings are the very nature of the Buddha." One must meditate exactly according to what has been thus taught.
Moreover, the completion stage is to be meditated upon by the yoga of those with the highest faculties. As it is said: "By the yoga of the completion stage, one should abandon all effort." Therefore, one should practice the meditative concentration of effortless yoga. For the sake of settling the mind upon another [object], it is said: "The yogi should constantly meditate with diligence on the five colors of the great jewel, the size of a mustard seed, at the tip of the nose."
In that regard: "Having attained a slight degree of stability, the naturally luminous, all-unborn and untainted, without enlightenment and without realization..."
What has been stated is the offering of recollecting the samaya of the Perfection of Wisdom. Furthermore, it is said:
"All things are luminous by nature,
Signless and unchanging like space,
Non-dual and yet not non-dual."
By this, one should practice the yoga of the vajra bodhicitta as explained above. Moreover, if one does not rest in meditative equipoise upon the inner conduct, the mind will not become unimpeded within great jñāna, and thus one will fall into a state of despondency. Regarding the places where this is taught:
"In a region that is clean and secluded,
Or in all places of peace where the Victors are born,
One should always smear it with excrement, urine, semen, and so forth,
For the sake of making offerings to the Victors."
Thus, for a beginner, one should always make offerings in a place free from obstacles as specifically described, where sustenance is easily obtained. Regarding the offering:
"A woman whose mind is very stable,
Having reached the age of twelve,
Having thoroughly meditated on the application of the family,
One should make the offering with one's own semen."
The meaning of what was thus stated is:
"The two organs are in meditative equipoise;
The wise one should always emit
One's own semen;
One should form the maṇḍala in the manner of a maṇḍala."
By this, it is said that the attainment of siddhi occurs:
"By the union of the two organs,
The siddhi of a Buddha will be attained."
Furthermore, through the bliss of resting the mind in the unborn, one should indeed enjoy everything:
"In all the enjoyments of desire,
If one relies upon them as one wishes..."
"By means of such an application, enlightenment will be swiftly attained." Through this, one enters the yoga of the support being without arising or ceasing. Furthermore, during certain stages of the two stages, the accomplishment of the welfare of oneself and others, as well as various activities such as pacification and so forth, may arise through substances alone, be accomplished through meditative concentration alone, be accomplished through the possession of mantras, or be accomplished through the possession of yantras. Therefore, it is said: "Without enlightenment, virtue does not engage." Thus, one should focus on the great purpose for the sake of sentient beings; that which arises from this is the result. In that way, the nature of the great system of Secret Mantra is not accomplished by inferior individuals. As it is said: "One who has little learning, is full of pride, speaks much without concealment, and is unable to be guided—such a person is called 'Sandalwood'." This is not the case [for the recipient]. Furthermore, regarding the one to whom it should be explained: "One who is fortunate in the completion stage, always adorned by conduct—that is the 'Jewel' person; such a disciple is a fit vessel for the explanation." Thus it is said. Such a person is like a bull, and will become the object of attainment. The ten perfections and so forth should be explained as the complete nature of all the perfections; "ten" refers to generosity and the rest. Furthermore: "Generosity, ethical discipline, patience, diligence, meditative concentration, insight, and skillful means..."
"Power, aspiration, and wisdom—these are held to be the ten perfections." As it is thus stated, I shall provide a detailed classification so that one may remain undeluded regarding the summary of the Buddha’s word: [the perfections are] the gift of material things, the gift of protection, and the gift of the Dharma. Ethical discipline consists of the vow of restraint, the gathering of virtuous qualities, and acting for the benefit of sentient beings. Patience consists of accepting suffering, remaining unperturbed by harm, and enduring the profound Dharma. Diligence consists of the armor-like diligence, the diligence of application, and the diligence of final accomplishment. Meditative concentration consists of the actualization of qualities, immovability, and acting for the benefit of sentient beings. Insight consists of hearing, reflecting, and meditating. Skillful means consists of not concealing one's own faults, acting for the benefit of sentient beings, and swiftly attaining enlightenment. Aspiration consists of continuously accumulating one's own collections, connecting those with the benefit of sentient beings, and aspiring for the complete purification of the Buddha-field. Power consists of the non-engagement of karma and its maturation, the non-gathering of afflictions, and being unassailable by Māras and adversaries. Wisdom consists of piercing through the equality of conceptual and non-conceptual states, the single taste [of all phenomena], and not transcending anything. "Attainment" refers to the realization that all of these are embraced by insight. The particle "ste" (and) serves to include other [qualities]. "Abiding in the ten" should also be understood as "thoroughly training in the ten," which is the meaning of the statement: "One is liberated by meditating on emptiness; the remaining meditations are for that purpose."
The tenth is the dedication of the three spheres being completely pure; the term "endowed with" should also be applied. The ten knowledges are: the knowledge of phenomena, the subsequent knowledge, the knowledge of others' minds, conventional knowledge, the knowledge of suffering, the knowledge of origin, the knowledge of cessation, the knowledge of the path, the knowledge of exhaustion, and the knowledge of non-arising. Having understood the nature of complete purity, one becomes the Middle Way through being free from that very [duality]. The holder of complete purity has attained the great bliss in which the two—the object of abandonment and the agent of abandonment—have become non-dual. The ten aspects mostly become worldly views: grasping at oneness, grasping at a cause, grasping at an enjoyer, grasping at a creator, grasping at independence, grasping at permanence, grasping at affliction, grasping at purification, grasping at a yogi, and grasping at the liberated as being liberated. Regarding the "ten meanings," through the complete purity of the ten graspings, they become the ten suchnesses. Because that very [reality] is free from names, it is called "meaning." These are: the suchness of the root, the suchness of characteristics, the suchness of non-erroneousness, the suchness of the result, the suchness of the cause, the suchness of the sphere of pure activity, the suchness of inclusion, the suchness of differentiation, the suchness of expertise, and the suchness of the coarse and the subtle.
The meaning of the Lord of Sages is Mañjuśrī Jñānasattva. The ten powers are: the power of knowing what is possible and what is impossible; the power of knowing the various inclinations; the power of knowing meditative concentrations and absorptions; the power of knowing the liberations and meditative attainments; the power of knowing affliction and purification; the power of knowing karma and the ripening of karma; the power of knowing the paths leading everywhere; the power of knowing the recollection of former abodes; the power of knowing death, transition, and rebirth; and the power of knowing the exhaustion of the outflows. Because he acts for the benefit of beings through these, he is called the "Lord of Pervasive Power." These are not untainted by the defects of saṃsāra. As for "Possessing the Tenfold Mastery," it means possessing the ten types of mastery: mastery over life, mastery over karma, mastery over requisites, mastery over inclination, mastery over aspiration, mastery over miraculous powers, mastery over birth, mastery over phenomena, mastery over the mind, and mastery over wisdom. As for "The Great One," it is a praise for possessing all the greatness of the Mahāyāna, the Hīnayāna, the outsiders, and the Buddhas. Regarding "Beginningless" and so forth, this explains the nature of the blessing: because it is empty of causes, it is "beginningless"; because it is free from conditions, it is called the "Self of Non-proliferation." The "Self of Suchness" is that very non-apparent wisdom of the unchanging.
Furthermore, it is said: "Body, speech, and mind are utterly pure, equal to space, unchanging, and without appearance; I prostrate and bow to the Vajra Body." By these very words, he is the nature of purity. "Speaking the truth" refers to the profound meaning of dependent origination as taught by the Supreme Indriya: "In this, there is nothing to be removed, and not the slightest thing to be added. Look truly at the truth itself; seeing the truth, one is liberated." And so forth. "The field" refers to manifesting in whatever form is necessary to discipline whoever needs to be disciplined, in accordance with their respective inclinations. "Unchanging words" means acting exactly as one has spoken; because he knows all phenomena to be like an illusion, a mirage, the moon in water, an echo, an optical illusion, and a magical emanation, and teaches them to others as well, it is said: "He teaches non-duality as non-dual." By that cause, he abides in the ultimate reality (bhūtakoṭi), and although he possesses blessings, they should be understood as the power of that very reality. "Selfless" means that through the two types of relief, the two views do not remain; just as the lion’s roar terrifies all wild animals and the like, the sound of selflessness destroys the two extremes of permanence and nihilism held by the non-Buddhists. "All-pervading" means going everywhere. If one asks what he does, he goes by the power of the unerring goal. It is not that he does not go everywhere; the Tathāgata’s going is as swift as the mind entering a destination previously traversed.
He is not one who possesses a beginning, for the Victor is one who has completely triumphed over saṃsāra. He is not equal to a bodhisattva, for he has conquered the four māras and the enemies of the afflictions. He does not act as a bodhisattva, for he teaches the Dharma as a universal monarch of the family. As it is said: "The intention of the powerful one is contradictory," which refers to the distinction between emanations and the [ordinary] continuum. It is not like the two types of purpose; rather, emanations arise through the power of a single nature. Here, however, they appear through the actualization of realization, compassion, and aspiration. Regarding the term "assembly": the teacher of the noble Śrāvaka Saṅgha is the nirmāṇakāya. The second is the Pratyekabuddha Saṅgha, the master of which is the universal monarch. The third is the Bodhisattva Saṅgha, the lord of which is the saṃbhogakāya. The fourth is the Tathāgata, the master of which is Vajradhara. That which possesses the mastery of all these is Mañjuśrī Jñānasattva. The purpose of showing these distinctions is that Vajradhara, who possesses great power, cherishes disciples who are suitable vessels and acts to uphold them; this should also be applied to the scriptural tradition here. He does not possess conceptual thought; for example, although the wish-fulfilling tree has no conceptual thought, various sensory enjoyments arise according to the specific intentions of individuals. Likewise, although Mañjuśrī Jñānasattva has no conceptual thought, [the results appear].
Through the power of the intentions of sentient beings, the body appears in various forms. This is not without fault; for those of small intellect, who are terrified, alarmed, frightened, and repelled by the profound, and who disparage it, will not enter into it and will prevent others from entering. Therefore, it should not be taught to them. As it is said:
"In order not to deceive the small-minded,
The search for reality is the first step.
One should say that 'everything exists';
When the meanings are equal and free from attachment,
Later, the meaning of the ultimate truth itself [is revealed]."
It is not with conceit; although he explains the systems and the great systems, he does not depend on others. Alternatively, there is no other supreme state. Regarding the word "word" (vāk): it is e-vam, and its lord is the Blessed One. The second is the vowels and consonants, and its master is the second body (kāya). "Speaking" refers to the collection of names; because he upholds the scriptures, he is "learned." "Word" refers to the words of the volumes; by the particle la, that itself is taken as the basis. "Power" (vaśa) refers to the teaching of various methods. "Word" refers to the languages of infinite beings; because he proclaims it with the sixty branches of melodic speech, it is "infinite." "Word" is spoken in the Mahāyāna, and the "speaker of truth" has already been explained. The particle ste indicates pervasion. Furthermore, through analysis, there is the truth of suffering, the ten winds as the truth of origin, the illusion as the truth of cessation, and emptiness as the truth of the path. Alternatively, there is the false conventional and the correct conventional.
This teaches the nominal ultimate truth and the non-nominal ultimate truth. Beyond that, it teaches that suffering is to be known, the origin is to be abandoned, cessation is to be realized, and the path is to be cultivated. The resulting fruits are now to be explained: "The non-returner and the non-returner" refers to the attainment of the fruit, through which one should understand the engagement with the cause; this is the fruit of the Śrāvaka vehicle. "The rhinoceros-like manner of the Pratyekabuddha" should also be understood as including those who dwell in the assembly; this is the fruit of the Pratyekabuddha. Furthermore, if one asks what specific qualities it possesses: "definite emergence" refers to the ethical discipline of definite emergence. "Diverse" refers to the distinctions of the individual gates. "Seven abandonments and ten" refers to the qualities of the monk and so forth that arise from that, such as the earth element and so on. "Great" refers to the application of internal dependent origination. "Cause" is the agent; "the sole one" refers to coemergent wisdom. Its distinction is that by attaining great bliss, one achieves fearlessness regarding the two extremes. Being free from the torment of attachment, emptiness, clarity, and bliss arise naturally; being unstained by impurities, it is "unclouded" because it becomes luminous—this is the uncommon Mahāyāna. "Knowledge" refers to the training in higher ethical discipline. "Endowed with feet" refers to the training in higher mind and higher wisdom.
From that, the arising of qualities such as those of the Sugatas is the common Mahāyāna; it is described as the "Guide" who has become the teacher of all of them. "Self" and so forth are free from duality. "Truth" and so forth are non-dual. "Saṃsāra" and so forth are the excellence of the aspect of total purity, free from stains. "Free from activity" means free from effort. By that, not remaining in the mud of the afflictions is called "dwelling on dry land." "Arisen solely from primordial wisdom" means that the cause, path, and fruit are all coemergent; by that, form and so forth are overcome, and everything becomes the sublime Dharma, possessing the King of Dharma, the innate luminosity. Therefore, that which illuminates all worldly beings is the supreme vastness itself. Just as it is analyzed that the non-abiding fruit arises from the non-abiding seed, here too, for the sake of establishing the primordial wisdom of yoga: "Dharma" refers to the manifold, and the "Lord of Dharma" is the mind. Among the eight classes of phenomena, the "Supreme King" is the coemergent; because it perfectly shows the path of the Buddha, it does not dwell in doubt. "Meaning" refers to form and so forth; "accomplishment" is in its own essence. "Intention" is the uncontrived, and "accomplishment" is the non-abiding of conceptualization. The "non-conceptual expanse" is called "inexhaustible" because it has no increase or decrease through hearing the teachings. Therefore, it is said to be "inexhaustible," as it does not dwell in cessation.
One who possesses merit is not the supreme Vajra Master; rather, the mudrā is that which is generated by the force of merit. Wisdom refers to the meditation on the coemergent deity as a reflected image, and so forth. "Wisdom is of great distinction" refers to the perfected yogi; the yogi of the essential nature is one who possesses wisdom. This is called knowing the distinction between existence and non-existence in the union of the two: fearlessness and great emptiness. In this regard, one should apply the common and uncommon through the distinctions of the intellect and the self. It is said that one does not abide in the duality of the object to be abandoned and the agent of abandonment. The non-duality of the object to be abandoned and the agent of abandonment is non-dual; furthermore, "not abiding" means possessing qualities such as the two accumulations. The "yogi" is one who does not abide even in the truth. "Meditative concentration" is one-pointedness. The "object of meditation" is the intellect; because it possesses its own essential nature, it is called "supreme." Because it is self-arisen, it does not abide in the three times. Furthermore, in order to show it as the nature of self-awareness, "individually self-aware" means not depending on other conditions. "Immovable" is Akṣobhya; it is the non-agitation of the non-dual by the two, and the non-agitation of the non-dual by the two, through the distinction between delusion and non-delusion. That itself is the glorious primordial person, the Blessed One. "Primordial" is like the first day of the moon; it is Mañjuśrī, the primordial Wisdom Being.
The three bodies and so forth are all possessed within that very reality. "Crown" refers to all the members of the maṇḍala. "Progenitor" refers to the creator of all. "Son" is like a prince; it is intended in the sense of not yet being manifest. "Supreme of the holy" refers to the son who has become distinguished. It is not turbid with respect to the place of birth: although consciousness arises within the three realms of existence, because one realizes the nature of the mind of the three realms to be unborn, there is no place of birth. It is not turbid with respect to entities: "phenomena" refers to form and so forth. That which arises from them is the three realms of existence. That which is devoid of the nature of the application born from dependent origination is called "clear." It is not turbid with respect to multiplicity: the meaning of "single" has already been explained. It is not turbid with respect to the path: regarding the meaning of "the lord of beings as soon as born," it is because, like the son of a universal monarch, he has become the master of all phenomena. It is not turbid with respect to artificiality: "arisen from space" means not born from a cause; it is self-arisen without depending on conditions. It is not turbid with respect to indifference: just as fire burns and illuminates, here too, "the great man" is as explained in the verse: "Like a lamp in the darkness." It is not turbid with respect to entities: [it is] "great light" and so forth. It is not turbid with respect to ignorance: "wisdom, shining like a star."
Regarding this, it is said to eliminate doubt concerning the subject of debate. It is not turbid in any direction, as indicated by the phrase "of the world" and so forth. "Great majesty" refers to the indivisibility of the five wisdoms (jñāna); because it is naturally luminous, it is free from all conceptual turbidity. Now, that very reality shall be explained as appearing as the wheel of nirvāṇa. "Supreme mantra" is taught as wisdom, and "sovereign" refers to all the families. The "knowledge mantras" and so forth have already been explained. If one asks what that does: it is because it possesses the focal point of compassion that brings joy to all beings. "Sage" refers to the pure continuum, and "the great nine" refers to the tathāgatas and so forth. The intended meaning is that the object of worship and praise is Mañjuśrī, the Wisdom Being (jñānasattva).
In that regard, the manner of performing the supreme yoga of worship shall be explained. The "three families" are those who hold the body, speech, and mind, which are the inseparable three secrets. "Secret mantra" is method and insight; one who possesses these as their inner nature is called "possessing" (-in). Regarding this, it is said:
"La is the nature of insight,
Ra-sa perfectly abides as method;
From the center of the avadhūtī,
Grasping and the grasped are abandoned."
Thus it is taught. "Great samaya" is the co-emergent; the holder of secret mantra is also the inseparability of all the enumerations of E-Vaṃ. The "Principal One" is the refuge of the world. "Holder of the Three Jewels" refers to the inner Three Jewels, which is also:
"Emptiness and compassion are inseparable;
Whatever mind is thoroughly meditated upon..."
"That itself is the teaching of the Buddha, the Dharma, and the Saṅgha," so it is said. The vehicles, such as that of the Śrāvakas and others, are taught as the pure Three Jewels. Amoghapāśa is Vairocana. Vijaya is Ratnasambhava. Mahādhara is Akṣobhya. Vajrapāśa is Amitābha. Mahāvajrāṅkuśapāśa is Amoghasiddhi. By means of the great vajra noose, one is victorious over saṃsāra through the wisdom that generates and empowers sentient beings; one holds the great suchness; and although one enters saṃsāra through the noose of compassion, one is unstained by faults. By means of the hook of samaya, one performs enlightened activities for the sake of beings. This describes the wheel of the family; these are praises to the wisdom of the dharmadhātu.
The qualities explained in the tantras, from the Vajrabhairava tantra onwards, shall be described as a list of attributes. In that regard, Vajrabhairava is the sign. The second is from the tantra of that very meaning, as it purifies hatred and the other afflictions. The King of Wrathful Deities cuts through pleasure and suffering through the distinction between non-realization and realization, as stated in the Krodhavijaya Tantra. The Six-Faced One and others are taught in the Vajrapāṇyabhiṣeka Tantra. Furthermore, these are the characteristics of body, speech, mind, wisdom, samaya, and qualities—the conventional bindu and the twelve vowels.
Coemergent wisdom, the inconceivable, non-referential compassion, and the samaya inseparable from them are bliss, the seizing of the winds of time, union, the single taste of all, and the prayer without expectation. Looking with the eye of discriminating wisdom, one is without pain, uninterrupted, free from superimposition, self-arisen, and without expectation; by holding the hand that has cut through superimposition, one possesses the power of Mahāmudrā. This is from the Supreme Awareness Tantra.
The skeleton symbolizes the essence; this is from the Cakrasaṃvara Tantra. Baring the fangs signifies that the four māras have been conquered and the four wisdoms have become manifest; this is from the Vajra Secret Body Tantra. The "hala hala" signifies piercing with the essence of non-duality; this is from the Amoghapāśa Tantra. The "hundred-faced" signifies arising in accordance with the conceptual thoughts of those to be trained; thus, the Victors are the dharmakāya; this is from the Vajra Skull Tantra. Yamāntaka abides in the worldly, the vehicles, and the Mahāyāna; the destruction of those signs, paths, and yogas is from the Guhyasamāja.
Obstacles are the afflictions, appearances, conceptual thoughts, and the māras. Because these are coemergent, unborn, innate, and of one meaning, the Victor is Vairocana; this is from the Māyājāla Tantra. The "Great Vajra Power" is the inseparability of cause and effect.
From the Great Samaya Tantra: "The Terrifier" is ignorance itself transformed into suchness through the power of reasoning; from the Secret Moon Bindu Tantra. "Vajra Renown" is wisdom itself renowned in its various aspects; from the Non-dual Victory Tantra. "Vajra Essence" is the cultivation of the five wisdoms; from the Secret Moon Jewel Bindu Ornament Tantra. "Illusion" is the teaching that all things are like the nature of illusion and magical display; from this very Sixteen Thousand Verse [Tantra]. "Vajra Great-Bellied" is the expansion of the mind through union; from the Supreme Secret Tantra. "Born of Vajra Action" is the arising of various [manifestations] from the great bliss of the mind; from the Tantra of the Established Directions of Arising. "Vajra Self" is the teaching that the various [phenomena] are great bliss itself; from the Vajra Underworld Tantra. "Vajra Essence, Like Space" refers to the oneness of the [ordinary] person and the two vehicles being like space; from the Space-Holder Tantra. "Immovable" has been explained previously; from the Heruka Net of Illusion Tantra. "Proud with a Single Lock of Hair" means that all of samsara and nirvana are encompassed within the single wisdom of one's own essence, and all the faculties are encompassed within a single experience; from the Vajra Crown Tantra. "Wearing the Raw Hide of an Elephant" means to stabilize the mind in realization and to familiarize the continuum with method and insight.
From the Cakrasaṃvara Tantra: "The great fierce one who proclaims 'Ha Ha'" refers to the elimination of the two extremes and the proclamation of the secret of method and insight to others; from the Trailokyavijaya Tantra. "Proclaiming 'Hi Hi'" refers to its application within one's own continuum; from the Krodhakaṇikācandramaṇḍala Tantra. "The one who causes terror" refers to being free from the extremes of permanence and nihilism; from the Sarvasaṃgraha Tantra. "The great laughter" refers to seeing the self-arisen secret; from the Krodhakāya Tantra. "The one with the roar" refers to the speech that overpowers; from the Vajrakapāla Tantra. "Proclaiming the great vajra laughter" refers to the blazing of the vajra-caṇḍālī; from the Vajradhyāna Tantra. "Vajrasattva" refers to the dharmakāya; from the Tattvasaṃgraha Tantra. "Great Being" refers to the saṃbhogakāya; from the Hevajra Tantra. "Vajra King, Great Bliss" refers to the mahāsukhakāya; from the Padmavajrasamāpatti Tantra. "Vajra Fierce One, Great Joy" refers to the nirmāṇakāya; from the Caturkalpa Tantra. "Vajra Hūṃ" refers to training within one's own continuum that is causeless, beyond words, and non-abiding; from the Herukābhyudaya Tantra. "Proclaiming 'Hūṃ'" refers to showing that very reality to others; from the Vajrottama Tantra. "Holding the vajra arrow as a weapon..."
This indicates that the six consciousnesses are shown to be the spontaneously present wisdom through direct encounter; it is from the Mahāmāyā Tantra. "The vajra sword cuts everything without exception" indicates the power of familiarity through meditative concentration; it is from the Śrīparamādya Tantra. "The vajra holder of all, the Vajradhara" refers to the time when the wisdom of the Buddha is fully perfected; it is from the prophetic transmission of the Gongpa Düpa. "The sole vajra" has already been explained; it is from the Mañjuśrīvyākaraṇa Tantra. "Dispeller of battle" refers to the reversal of the collection of aggregates and so forth; it is from the Paramādya Tantra. "Blazing vajra" refers to the eye of compassion, in which great bliss itself appears as the various bodies of the families; it is from the Samayavyūha Tantra. "Unbearable eye" refers to the eye of wisdom, in which the various bodies themselves are unified as the body of great bliss; it is from the Dhyānakūṭa Tantra. "The hair is also a blazing vajra" refers to the essence that pervades the three realms of existence; it is from the Abhivīkṣaṇa Tantra. "The vajra-descender" refers to one who has become worthy of prostration through the perfect abiding of body, speech, and mind; it is from the Amṛtavarasiddhi Tantra. "The great descender" refers to the entry of the blessings of Vajradhara and the Guru of Gurus through the kindness of the sublime; it is from the Krodhavajra Tantra. "The hundred-eyed one" refers to the vision of the mental continuums of all beings; it is from the Avalokiteśvarahṛdayaikaguhya Tantra. "The vajra-eye" refers to...
He possesses the Buddha-eye, from the Vajra Peaceful Bliss Tantra. Regarding the phrase "the body has vajra body-hairs," this means that within each and every pore born from the yoga of vajra wisdom, the union of the method and wisdom of all Buddhas resides; from the Samputa Tantra. Regarding "the nails are the tips of vajras," this means that the wisdom of the ten grounds is realized in the heart, or that he possesses the ten powers; from the Four Hundred and Fifty Yamari Tantra. Regarding "Vajra Essence," this means that samsara has the essence of great bliss; from the Abhisambodhi Tantra. Regarding "firm skin," this means that he possesses the three armors; from the Illusory Proclamation Tantra. Regarding "wearing a vajra garland," this means that he is of one collection, one cause, and one characteristic; from the Four Goddesses Tantra. Regarding "endowed with glory," this refers to the body of no-more-learning; from the Vajra Garland Tantra. Regarding "adorned with vajra ornaments," this means that all aggregates and so forth are naturally endowed with wisdom; from the Dakini Vajra Pavilion Tantra. Regarding "laughing with the sound 'Ha Ha'," this refers to the aggregates and so forth that cannot be overwhelmed; from the Glorious Vajra Dakini Tantra. Regarding "the six syllables," this is the purity of the six classes of beings and the six families, namely Oṃ Vāgīśvari Muṃ; furthermore, all phenomena are unborn.
By the nature of great compassion is Oṃ. By the nature of the inconceivable is Aṃ, which is the mental consciousness. Va is the Blessed One. A is the form, adorned with the major and minor marks. Ga is bliss. Ī is the absence of conceptualization, which is feeling. Śva is the sign. Va is speech; A is the absence of names, which is perception. Ma is the path. U is the going. A is the abiding, which is the formations. A is the aggregate of the wisdom of equality. These are from the Tantra of the Six-Faced King of Wrathful Deities.
"Vajra Sound" is the non-dual speech. If one asks from what it is praised, it is said to be "Mañjuśrī, the Wisdom Being." "Great Sound" means renowned to all. "Great sound in the three worlds" is a specific praise for all those who are enumerations of Mañjuśrī, the Wisdom Being. All sounds that resound as far as the limits of space are specifically praised as Mañjuśrī, the Wisdom Being himself. It is not that they do not become objects of praise for others; rather, this is the supreme. Why is that? It is the distinction between "existing" and "being." That which is renowned as the three vehicles, such as the desire realm and so forth, exists, but it is not the actual reality. Why? Because it abides in partiality. Mañjuśrī, the Wisdom Being, is the reality; he does not "exist" in the conventional sense. Why? Because...
"Noble son, for example, space pervades everything, and all phenomena are included within the expanse of space. All those phenomena do not abide in the desire realm, do not abide in the form realm, do not abide in the formless realm, and do not abide in the four great elements. Noble son, all phenomena should be understood in that way," so it is said. Therefore, the manifestation of Mañjuśrī Jñānasattva himself in various forms is the mirror-like wisdom (ādarśa-jñāna). Regarding the phrase "perfectly selfless" and so forth: because coarse conceptualizations are being reversed, it is "perfect." "Perfect selflessness" is the non-objectification of the tenets of philosophical systems; it is suchness (tathatā). The ultimate reality indicated by the name is the "limit of reality" (bhūtakoṭi); because it is free from those, it is "without letters," which means it is without intrinsic nature and empty of grasping. That which is even more supreme than that is the Great Vehicle of Secret Mantra. The particle "ste" (or "zhes") has the sense of summarizing its qualities. "Profound" refers to bliss. "Vast" refers to emptiness. "Proclaiming the sound" refers to non-duality. Because it is to be shown to disciples, it is called the "Dharma conch." The particle "ste" indicates the teaching of the pith instructions; having gained conviction in the specific objects of that very [wisdom], one should remain without conceptual elaboration. This is what is meant by "possessing a great sound," which should be understood from the mouth of the guru. "The great sound of the Dharma ghaṇṭī" refers to the purpose of assembling the community.
This is the explanation for the assembly of the three vehicles. Regarding the phrase "the one who has passed into non-abiding nirvāṇa," this reveals the essence taught to the disciples. From that, the very master of the teaching also arises. As it is said:
"E is insight itself,
Vaṃ is the master of supreme joy.
From that very indestructible bindu,
The syllables themselves are born.
These two syllables of the Dharma-mudrā—
Whoever knows that very reality,
By that, for all sentient beings,
The wheel of Dharma will be turned."
Because of this, the phrase "the great drum of Dharma in the ten directions" stabilizes the form of the teaching as explained to the assembly. Furthermore:
"If one abides in a form possessing signs,
One will transcend worldly conduct.
Whoever abides in this ritual,
That is said to destroy the teaching."
Because of this, one should uphold the common teaching. Moreover, in order to make it one's own nature, the phrase "formless" and so forth is explained. "Formless" refers to Mahāmudrā. As it is said:
"Without beginning or end, peaceful,
Completely free from existence and non-existence,
The inseparability of emptiness and compassion—
This is explained as bodhicitta."
"Beautiful form" refers to the karma-mudrā. As it is said:
"A young maiden with wide eyes,
Adorned with a beautiful youthful form,
Found to be twenty-five years of age—
Even from among animals, she should be carefully examined."
"Sublime" refers to the dharma-mudrā. As it is said:
"O, Samantabhadra’s..."
"Possessing the vajra body, speech, and mind, through the manner of non-arising, the supreme birth is renowned." Thus it is said. The "one possessing various forms" is the samaya-mudrā. Furthermore: "If wisdom were to turn elsewhere, how could the Buddha-body exist? In this way, as the reflection of the Buddha, it is appropriate for the yogi to speak thus." Thus it is said. "Born from the mind" indicates that the mahāmudrā is of the nature of mind; therefore, it is called "the glory that appears as all forms." "The bearer of all forms without exception" refers to this very point previously mentioned: the union of the result, the union of the meaning, the example, and the sign. "Incomparable" and so forth refers to the inconceivable; because that itself is the cause, it is peerless, and because it is free from a master, it is renowned as great. The "great lord of the three realms" is objectless cognition, which is inconceivable. Furthermore: "Not thinking in accordance with thought—that is described as the inconceivable." Thus it is said. The "noble path" is straight. The "extremely high" is the level of the Vajra Holder. Abiding in that is the self-arisen; furthermore: "Through the realization of the self-arisen, there is no meditative concentration; the emanations of the Buddha are uninterrupted." Thus it is said. "Great flourishing" is expansion, from which one's own welfare arises. The "Dharma crest" is the victory banner, which is for others. "The world" and so forth are explained as the result.
Regarding the phrase "the single youth in the three worlds": because he is free from aging, he is the dharmakāya. He is the "Elder" because he has become the body of the three vehicles. He is the "Ancient One" because he is beginningless. He is the "Lord of Beings" because he has become the mother who gives birth to both saṃsāra and nirvāṇa. The meaning of the thirty-two [major marks] and so forth has already been explained.
To show the method for clarifying that, the text says "the world" and so forth. "Knowing the world" refers to consciousness, through scripture and reasoning. "Knowing the world well" refers to knowing that very [consciousness] as a particular state of mind, from the Vajra Master. The particle "ste" is used to include other specific types of masters.
"The world-master, fearless": this means that appearances have become the master; being free from attachment, he is fearless.
"The protector, refuge, and intimate friend of the world": because one's own mind has become the guru, he is the protector, nirvāṇa; and because he is inseparable from the world of saṃsāra and the mahāmudrā of the mind, he is the intimate friend.
"Refuge": the refuge is the guru. The word "and" implies that one should remember his greatness and kindness. "Protector": because appearances protect the mind, one should enjoy the senses as self-appearances. "Unsurpassed": the nature of mind is the unsurpassed guru; this is a term meaning one should not become weary.
As it is said:
"Just as one should not become weary,
One should do everything gradually, step by step.
If one becomes weary,
Buddhahood itself will never be achieved."
"Enjoying the limits of space" means that all should be understood as the wisdom-being (jñānasattva). "The limit of omniscient wisdom" teaches that suchness itself abides within oneself. "Opening the shell of the egg of ignorance" does not mean that the teachings and the spiritual friend (kalyāṇamitra) are unnecessary; rather, it is because they must be revealed, like a treasure to a poor man. If one asks how that occurs, it is said: "The destroyer of the net of existence." To prevent the opposite of the intended purpose, an example is given: just as a sprout will wither if a worm enters a rice seed, by destroying the net of ignorance, all previously generated afflictions (kleśa) are pacified without exception. It is not that there is no distinction from that; for example, when poison is treated with a mantra, both the pacification of the poison and its transformation into medicine occur. Likewise, at the time of the wisdom-being as the method, the fourfold assembly or all the qualities of a buddha arise. Thus it is said: "Reached the far shore of the ocean of saṃsāra." Wisdom and so forth should be explained as being free from stains. Regarding "the crown of the wisdom empowerment," it means that the crown of the five families is formed by the empowerment of the vase consecrated with the nectar of wisdom. "Possessing" refers to the first empowerment, that of Vajrasattva. "Wearing the complete buddhas as ornaments" means that the two bodies (kāya) bless the four wheels of the disciple and are endowed with the ornaments of the drops (bindu). Therefore, it is said: "Adorned with the limbs of nectar."
This is also the pledge to hold the guru as a crown ornament. Regarding "the suffering of suffering": it refers to beings comprised of the suffering of conditioning, the suffering of change, and the suffering of suffering. Because one is liberated from these and attains great bliss, it is called "the infinite dispeller of the three." Regarding "attaining the three liberations": the fourth [liberation] consists of grasping at doubt, grasping at multiplicity, grasping at partiality, and so forth. This teaches the yogi who is free from activity. "Obscurations" refers to the afflictions and so forth. "Realizing the timeless" means it is uninterrupted. "Qualities" refers to the abandonment of obscurations and the attainment of wisdom. The "crown ornament" is the Buddha. That which is even above him is the Guru and the Vajra Holder. Why is that? As it is said: "Of all the samayas, the offering to the guru is supreme. The precious casket of the Buddha is taught in the glorious Guhyasamāja or elsewhere." To dispel doubts, it is said: "There is nothing superior to the master, who has become the jewel of the three realms. Through the kindness received from him, the wise attain manifold accomplishments." Regarding "completely liberated from the entire body": through the distinction between samsara and nirvana, one becomes liberated from virtuous phenomena, the wealth of samaya, desire for objects, and the fear of suffering. Why is that? Because delusion has collapsed, the antidote does not remain. "Space and so forth" refers to that which has become the sovereign of others.
Knowing good and bad is knowing the distinctions of the vessel. Knowing the time is knowing the sequence of the teachings. Knowing the commitment is being unstained by the defects of saṃsāra. Always acting for the benefit [of others] is possessing the samaya. Knowing the faculties is knowing the time. "Skilled in the three liberations" means being skilled in the three methods of liberation from the three times. Because he has realized it himself and teaches it to others, it is said: "Possessing qualities and knowing qualities." Because it is explained as the nature born from the svasti tantra, the distinctions of the five knowledges arise as: devotion to the guru, arising without post-meditation, becoming distant from saṃsāra, gaining mastery over the mind, and arising without pain. Furthermore, the reality of the dharma is known through the basis of the guru, empowerment, meditation, realization, and symbols; it is experienced, becomes continuous, and cuts through misconceptions, arising from the various musical performances. That is becoming independent. As for the distinctions of conduct, one proceeds by means of this: "Fame and virtue" refers to the virtuous conduct of Samantabhadra, which should be relied upon through the guru. "Great relief" refers to the secret conduct that relieves the mind. "Great festival" refers to the conduct of awareness that displays joy. "Great joy, the great music" means engaging with appearances like music through the experience of great joy; this is the conduct of the gaṇacakra.
"Perfect honor and service" means that by serving with various modes of conduct a mind endowed with suchness, one attains perfection; this is the conduct of service. Furthermore:
"Just as in the conduct of Sadāprarudita,
With an unwavering mind,
One should serve the Guru who bestows accomplishments,
The protector of beings."
And:
"A woman of excellent complexion,
Twelve years of age,
Adorned with perfumes, flowers, and garlands—
The virtuous Māmakī, girdled with qualities.
Having blessed her with insight,
One should please her in her midst."
These and other such passages provide an extensive explanation. Regarding the specific types of consorts:
"With the supreme, the intermediate, and the [inferior] breath-givers,
And also with the water of fragrance,
One should always worship those of noble family
According to the distinctions of the times."
This was spoken to dispel doubts: "Do not conceive of the consort as a physician of the family, nor generate a sense of fear. Why is that? O son of noble family, it is because the conduct of mantra is the supreme conduct. It is because it has been said: 'The conduct of mantra is the conduct of the Tathāgatas.'"
Furthermore, for one's own benefit and mostly for the benefit of others:
"A pure abode of qualities,
Perfect with various qualities,"
and so forth, refers to summoning power. "Also suitable for the yoga of accomplishment" is an illustrative sign. "By a human daughter of great might" refers to summoning through qualities, and "summoning the divine queen" refers to the divine consorts.
"If there is no capacity, or if one is harmed by desire, then one should consort with a human woman," and so forth; by such statements, the distinctions should be understood. The purpose of such consorting is connected to the term "wealth." Furthermore:
"Having performed the gift of the body, one should subsequently engage in the correct conduct. Having practiced with those who are fortunate and those who are not, one should not abandon that gift."
By this, it is connected to: "Once a slight capacity has been generated, one should enjoy and enter the village." Furthermore:
"Having obtained food and drink, one should avoid the permissible and the impermissible. One should not perform ritual bathing or purification; one should not abandon the ways of the village. The wise one should not recite mantras; one should not focus on meditative objects; one should not abandon sleep. One should not restrain the sense faculties; one should eat all kinds of meat. One should practice equally with the five families."
By such statements, it is connected to: "With the mind of non-dual wisdom, there is nothing whatsoever that is not to be eaten." Thus, the specific modes of conduct are gradual, simultaneous, or natural, according to the stages of the individual.
Supreme joy and so forth should be explained as the meaning of the fourth [empowerment]. Supreme joy is the most excellent joy, which is free from both exclusion and inclusion. That which teaches this is called the "Principal Bestower of the Supreme." The "Essence" is the Buddha of ultimate meaning. To whom is this taught? It is taught to the "Glorious Lord of Renown," who is the Bodhisattva. The "Bhagavān" is the Tathāgata.
Furthermore, the supreme refuge is the Guru Vajradhara. Why is this? Because there is no other source from which accomplishments arise, he is said to be worthy of refuge. As for how this occurs: the phrase "the sound of the world" refers to the meaning of bringing an end to non-realization, wrong realization, and doubt. Then, to show the innate, it is called "the most excellent." Now, the virtue of the conclusion is shown: the "dispeller" is by means of Mahāmudrā. The distinctions such as the "topknot" and so forth are endowed with the five primordial wisdoms. "Five-faced" refers to the Tathāgatas of the [five] families. "Endowed with five topknots" indicates that very [state] for the sake of others. The virtue of the definitive is shown: "five-crested" refers to the five sensory qualities. "Flower" refers to the sense faculties. "Skull" refers to the ornament of great bliss. "Shaven-headed" and "great ascetic" are the signs of the supreme asceticism of celibacy, distinguished by the particularities of the common vehicles. Here, because the continuity of meditative concentration is maintained through prostrations and so forth to the support of the signs, it is called "the perfection of austerity" or "celibacy." Furthermore, it is said:
"Brahmā is the Buddha of nirvāṇa;
Through his engagement, he is called Viṣṇu;
He is the fourth, eternally virtuous;
Abiding as the self of all,
He is that very supreme bliss."
Thus it is said. Not abandoning the afflictions and so forth is the "great austerity," which is the supreme asceticism of the madman from the very state of Mahāmudrā itself.
First, the virtuous [teachings] shall be shown. "Pure Abode" refers to the vajra body, speech, and mind. "Supreme Abode" refers to the bhaga of the consort. "Gautama" refers to the Blessed One. "Brahmin" refers to one who is free from afflictions. "Brahmā" is emptiness of the apprehended, which is joy. The second is emptiness of the apprehender, which is supreme joy. "Knowledge" is great bliss, which is attainment. "Nirvāṇa" is the innate [wisdom] free from stains. "Brahmā" is free from equanimity; because it takes the essence, it is "attainment." "Liberation" is the fourth. "Freedom" is the pith instruction of the fourth. The "body of liberation" is the empowerment of the fourth. The three characteristics have already been explained. Only the essential nature shall be shown: the two "peaceful" states are the internal and the perfectly internalized. The three "nirvāṇas" are the Great Renowned, the Essential Meaning, and Vajradhara. "Dispelling pleasure and pain" is being free from the defects of the two [types of] saṃsāra. "Free from attachment, transcending the body" means transcending the level of the śrāvaka peace. "Unconquerable" means possessing the four fearlessnesses. "Peerless" means possessing the eighteen unique qualities of a Buddha. "Invisible" means by way of the knowledge of fearlessness. "Unmanifest" means not appearing as an object of the intellect. "Non-illuminating" means the body is unable to illuminate it. "Subtle" means difficult to realize. "Untainted" means free from manifest movement. "Seed" means free from the latencies of ignorance. "Fully awakened" means the sleep of ignorance has been awakened.
The awakened self is naturally liberated. "All-knowing" refers to all phenomena (dharma). "All-seeing" refers to all objects. "Consciousness transcends the nature of phenomena" means it is free from conceptual analysis. "Performing activity" means appearing to the minds of those to be trained. "Without beginning or end" means it is free from arising and ceasing.
Regarding the phrase "the primordial Buddha is without cause": this is to refute the misconception of certain individuals who hold that the primordial guide became a Buddha by relying on some cause or method. For example, clouds, rainbows, mist, fog, and the four great elements arise in space; yet, investigate: from what causes and conditions is space itself born? If you say it arises from space itself, then consider these present Mount Merus and continents: what space has made room for them, and what has produced them? If they were produced, then space would be shown to be a manifest phenomenon. If their characteristics are different, then what would be the characteristic of all these phenomena? If they have the same characteristic, they would become indistinguishable.
Likewise, from the primordial nature, various capacities arise. Although these appear to be born from causes and conditions, investigate: from what causes and conditions is the nature of phenomena produced? If they were different, what would be the nature of all that is imputed and the imputations themselves? If they have the same characteristic, how could there be any contradiction? Therefore, that which is spontaneously present and manifest from the very nature is of one taste in great bliss. For that reason:
"The Primordial Buddha is without cause" indicates that he does not abide in any cause. That which connects the intellect and the entity as one is the single eye of wisdom, which is stainless. It is not that the object does not arise; rather, it is said: "The Tathāgata is the embodiment of wisdom." This is taught as non-abiding. The Lord of Speech is the Blessed One. When teaching the two purposes through the distinction between realization and non-realization, he is called the Great Speaker. The Supreme Speaker is one who is unimpeded. The condition for speaking is teaching in accordance with the faculties. The Holy Speaker is one who teaches that all things are of the single nature of mind. The Abode of the Supreme is the source from which the speech that accomplishes the supreme reality emerges. The Lion of Speech is so called because of his fearlessness. The King of Speakers is one who is invincible, by virtue of his perspective on all directions. Now, the nature of appearance shall be explained: "All-seeing" refers to seeing all through the attainment of wisdom. "Supremely seeing" is because of the individual correct realization of the meaning and the phenomena. "Splendor" is wisdom. "Appearance" is the aggregates. "Beautiful to behold" is in terms of experience. "Excellent light" is in the maṇḍala that extracts the essence. "Blazing" is one's own cognition itself. "The glorious knot" is the wisdom that pervades all sentient beings. "Light blazing in the hand" refers to the light of the hand and so forth throughout the world systems. "The Illuminator" is the appearance of all reality through wisdom.
The Great Physician is the one who utterly destroys disease through ignorance. "The Chief" means he heals with the medicine of non-erroneousness. "Pain" refers to the three poisons, which are like the thorns of the khadira tree. "Extracting" is done by the three, beginning with the sense faculties. "Unsurpassed" means that it will not arise again in the future. "All medicines without exception" refers to the eighty-four thousand heaps of Dharma. "The Tree" is Mañjuśrī, the Wisdom Being. Here, one should hold this to be the venerable lord. If one asks what happens by that, it is said: "The great enemy of all internal diseases." This refers to as many afflictions as there are. "Vajra Sun, Great Illumination" means the appearance of the mind in the center of wisdom; this is the method. "Vajra Moon, Stainless Light" means the appearance of that very essence in its purity; this is insight. The inseparability of these two is the union of the generation and completion stages; this is the tradition of my guru, the mountain hermitage. That very point should be shown as the pith instruction for recitation: when one has entered the city of nirvāṇa, for the sake of being in harmony with the deity of one's family, one should enter into the pride of one's respective deity according to the distinctions of empowerment and the attainment of siddhis. Having performed the blessing exactly as it is, the yogi who abides as the second or the means of accomplishment should recite the specific utterance for their own family and teach the utterance that summarizes the families. Furthermore, having pleased [the deity] with offerings and so forth, one releases the hundred seals.
The pith instruction for this is: "Abiding in method and insight through one's own application, one performs the application of the sacrificial offering from the nature of the first vowel." This is the pith instruction, which is the method of generation.
Regarding "The beautiful one, supreme in the three worlds": through the distinction of signs and meaning, this is the supreme of the three realms of existence and the three of body, speech, and mind.
Regarding "The glorious one who possesses the maṇḍala of constellations": this refers to that which does not fail to appear and that which is not otherwise than existence. If one asks where, "the ten directions" is the location; "space" is the time. "Ultimate" means that as far as that extent reaches, the victory banner of Dharma is properly established, according to the distinctions of fortune and faculties, such as the essence and the husk.
Regarding "A single wide parasol for all beings": this means that one who desires to attain the unsurpassed knows that the suchness which exists within oneself is present, and realizes it exactly as it is. Through that, becoming self-liberated in the unmanifest and the conceptualized is "abandonment." Its essence is the maṇḍala of love and compassion.
Regarding its yoga: "The glorious Lord of the Lotus Dance" means that through the samādhi of internal dependent origination and the nature of the perfection of insight, one sees everything as being like the form of a dance. Because both of these are pervaded by the Great Pervasive Lord, the Jewel, it is a "parasol."
Regarding "The great majesty of all Buddhas": this means that there is the nature of power capable of demonstrating the unborn in all that appears and resounds. If one asks why that is:
This is because it possesses the essence of the unborn. For example, if a thief is completely intoxicated by liquor, they will point out, "I stole such-and-such a person's wealth." Why is that? Because their own continuum is impaired by the liquor. Therefore, the manner of acting after seeing the reality of the Buddha and so forth is the great yoga of all the Buddhas; that very reality should be meditated upon. Because the Buddha does not abide in a personal continuum, there is a single intention; thus it is said, "The teaching of all Buddhas is one." It is not that [this reality] cannot be accomplished. Distinctness is the cause of sentient beings, and that consists of ignorance, adventitiousness, conceptual imputation, spatial location, and being conditioned. The Buddha, in contrast, is the oneness that is naturally luminous, primordially spontaneously present, not conceptually imputed, not abiding in time or limits, and unconditioned. It is not contradictory; although the isolates are distinct, they are of a single identity, like a single vase. Now, the reasoning for the multiplicity is shown: Vajraratna is Ratnasambhava. Indrāśrī is Ratnasattvā. Sarvaratnādhipati is Akṣobhya. Īśvara is Vajrasattvā. Lokanātha is Amitābha. Sarvādhipati is Dharmasattvā. Vajradhara is Amoghasiddhi. Sarveśvara is Karmasattvā.
"Of all the Buddhas" refers to Vairocana. "Great in mind" refers to Vajradhātvīśvarī. As for their merging into one: "The families are said to be six; in brief, they are five; they are the divisions of body, speech, and mind; later, they become three." Because this was said, they are the union of the vajra body, speech, and mind, and this is a praise of Mañjuśrī Jñānasattva alone. Regarding the manner of the completion stage: "In the nature free from conceptual elaboration, the mantra and the deity truly abide." Because this was said, the distinction between the literal meaning and the ultimate meaning should be dissolved. "Free from passion, yet great passion" refers to the systems of the Pāramitā and Mantra vehicles as the paths of phenomena and the nature of phenomena. Their intent is that Mañjuśrī Jñānasattva, knowing the awareness, intentions, faculties, and inclinations of sentient beings, radiates light of various blazing colors and teaches the Dharma. Both are valid within the Mahāyāna. "The Vajra posture is the perfect Buddha." By this, one [refers to] the two truths. Here, however, it is said: "In the sky of the lotus, within the anthers, abiding in the vajra posture, when the jewel of the mind is contained within, whatever wisdom arises is the inexpressible form." By this pith instruction, one becomes a Buddha. It is not inferior.
Through the power of the Buddha’s great compassion, he sustains sentient beings by means of a sublime method that transforms desire and the other afflictions into branches of enlightenment in accordance with their dispositions. As it is said:
"For those endowed with great methods,
Afflictions become branches of enlightenment;
Like poison neutralized by mantra,
Samsara is the very nature of peace."
This is not of provisional meaning. As it is said: "The glorious Buddha, born from a lotus." Therefore, he acts as the holder of the treasury of omniscient wisdom. The "King" is the Sugata; "possessing various magical displays" refers to the pith instructions on profound dependent origination.
Regarding "The Great One, the Buddha, King of Knowledge-Mantras": this refers to the greatness at the time of knowing the phenomena along with their parts, knowing the unborn meaning, knowing the mantra as the path of the nature of phenomena (dharmatā), and knowing patience as the nature of phenomena; it is the nature of the Buddha. His enlightened activity consists of the knowledge-mantras and so forth.
"That which is not suchness" refers to "the sharp vajra," which is non-mental engagement. "The great sword" refers to the wisdom that is similar to that. The "syllables" are five; the "supreme essence of unborn bliss" indicates that very reality as being uncontrived. "Utterly pure" is the samaya of great compassion. Furthermore, as it is said:
"The union of method and insight
Is explained as 'yoga'."
Thus, that which abides in the state of union is the Mahāyāna.
It is said that "it destroys the five appropriated aggregates and cuts through suffering." The "great weapon" is the truth of the path, which is without arising or entering. Furthermore, it is as stated: "Form should be known in three ways; one should make offerings by means of offering." And so forth. "Vajra" refers to the Dharma. "Profound Vajra" refers to the Mind. "Jinajik" refers to the Body. The indivisibility of these three is the Vajra. "Intelligence" is insight; "knowing the meaning as it is" is the state of suchness. "Perfection" has already been explained. Regarding "Great Diligence," it is the great diligence that brings the Net of Magical Illusion to completion. Why is that? Because Mañjuśrī Jñānasattva is the king of all tantras, such as the Kārya-tantra, and this supreme expression is taught for his sake. "The Vajra Seat possesses all without exception" should be understood as being like gold and gold, or like rivers flowing into the ocean. "Wisdom bodies" refers to the bodies of wisdom. "Samantabhadra" and "Sumati" are Mañjuśrī; "Kṣitigarbha" and "Jagatdhara" are Avalokiteśvara and others. Their purity is the manifestation of various skillful means. Because they are without the perception of signs, all-encompassing, and possess the essence of compassion, they are the "Great Secret." Alternatively, it is symbolized by the celestial mansion, which is the support for the earth and beings, and the maṇḍala of deities, which is the supported. "Of all the Buddhas" refers to the maṇḍala cycles of the individual families.
"Great essence" refers to the vajra of bodhicitta. Because everything appears from that, it is taught: "He holds the various wheels of emanation," meaning that all worldly and transcendent phenomena appear as the wheel of deities. "The supreme nature of all things" refers to emptiness. "He upholds the nature of all things" refers to appearance. "The unborn dharma" and "the manifold purpose" indicate their respective essences. "He upholds the essence of all dharmas" teaches the indivisibility of the common and the uncommon. "Insight and so forth" refers to the moment of the ultimate limit of time. In order to take that very [moment] as the path of yoga here, "immovable" means being free from the six faults of meditative concentration. "The self of supreme clarity" refers to the eight impurities of the body of the path. "Direct perception" means that awareness is direct perception here. How so? It is wisdom and so forth. These constitute the praise of the wisdom of individual discernment.
Regarding "desire" and so forth, they shall be explained here: "desire" is that which is concordant, the desire for what has been excellently taught. "Purpose" is that which is to be accomplished, namely Ratnasambhava. "Accomplishment" is non-attachment. "Sublime" means that stinginess has been purified by the perfection of generosity. "Purifying all lower realms" means that the non-attachment of the perfection of generosity purifies the hell realms. By giving, one purifies the hungry ghost realms. By being without expectation, one purifies the animal realms.
Alternatively, it is the wisdom of equality. Therefore, it is said: "The Protector, the supreme among all sentient beings," because he focuses on the welfare of others. As for "liberating all sentient beings," this refers to his enlightened activity: teaching the Secret Mantra, the ten perfections, the two trainings, and the four truths to those of the various lineages, those who act according to their latent tendencies, those who act according to their inclinations, and those who are beginners. The passage beginning with "afflictions" and so forth is explained in detail; for it is said: "This is the self-arisen Blessed One, the sole and supreme distinction." Ignorance is delusion. The arrogance of the enemy is to harbor doubt regarding the non-duality of the two truths. That is overcome by the wisdom of awareness. "Glorious, endowed with intelligence and pride" means: "Glorious" is the blessing of the scriptural tradition; "intelligence" is the seed of the Buddha-nature; and "pride" is the superior bodhicitta. Their arising as a single flavor is "endowment," as it is said: "Through the method of the guru's lineage, one truly knows through merit." "Firm, assuming a repulsive form" means that with a mind firm in conceptualization, it is a sign of threatening cyclic existence. "Moving all eight arms" means that through the distinctions of outer, inner, and secret, the various objects, signs, and methods are all moved into bliss. The dancing by the power of the steps is likewise: the four elements are overcome by bliss within the signs.
The four joys are suppressed by the coemergent in actual meaning; this is the sense of the statement that the Blessed One arose, touching the seat with a single big toe. To accomplish all purposes, the toes and so forth are mentioned, and this should also be applied to that very state of existence. Regarding the phrase "a single purpose" and so on, this is the connection; furthermore, the non-dual purpose is the innate. The purpose of the phenomena is the example. If one asks what results from that, "that ultimate purpose" refers to the uncontrived; that which is not destroyed by cyclic existence is the illustration. Experience is the appearance of various objects such as forms from the very nature of cognition itself; because one experiences non-duality, it is called "possessing." The collection of consciousnesses all follows the coemergent, as it is said: "Possessing the continuum of various consciousnesses." Thus, it is said that everything is endowed with the ultimate bodhicitta. Therefore, through pleasing the guru, by his oral instructions, the winds are drawn into the sense faculties, and the natural mind is established in its own state, performing the activities of continuous engagement and emergence; so it is taught. As for not becoming attached later: "Delighting in all actual objects without exception." Because of this experience, the sense faculties that were previously relinquished will not be separated from the mind; just as a calf abandoned by its mother seeks it out, here too the sense faculties will follow the mind, and wherever the mind enters, they enter thoroughly.
For it is said: "Because without realizing that, these [practices] are not merely non-engagements." That it does not fail to become union is expressed by: "The mind of passion is emptiness." That it does not become existence is expressed by: "Having abandoned the passion for existence." To eliminate misconceptions, "passion for existence" refers to that which has become similar through the application of the indirect method, just as copper becomes brass but is not gold. "Abandoned" means that at the time gold is found, the previous similarity is no longer required. It is not devoid of bliss; the nature of the three realms is joy, and in that regard, for the Great One, it is the very innate [bliss] free from doubt. For example, just as after black or yellow clouds and so forth have been cleared from the sky, even the white clouds are a perfect whiteness, so too, although not even a subtle trace of white bliss-emptiness remains, bliss is nonetheless tenable. As it says, "The light of the autumn moon," the purity and bliss arise inseparably, like the moon and its light. This is not an arising of purity through the cutting of external superimpositions; rather, at the time of internal dependent origination, it is as beautiful as the rising sun or the center of the sun when it has already risen. Therefore, it does not become something separate, because it is illustrated by a single illustration. Later, it does not become an independent continuum, because this is the very great bliss born from method and insight. Having completely abandoned the entire collection of conceptual thoughts, one approaches the unsurpassed enjoyment.
These beings will proceed to the state of great bliss; for it is said that, just as the form of the moon’s disk appears insubstantial when struck by the mass of the sun’s rays, so too do all beings appear to be without essence. The [terms] "nail-light" and so forth should be applied to the outer and inner [correspondences]: all that was previously explained and will be explained hereafter is applied to the renowned major and minor marks, and that very purity is applied to bliss. Thus, in order to show the locus of experiencing bliss, it is said: "The great jewel, radiant and glorious." Here, "jewel" refers to the precious [gem]; "great" refers to the anthers of the lotus; "radiant" refers to the bindu, which is endowed with bliss; and "glorious" means that it serves the benefit of others. To show how this occurs, it is said: "The Buddha is the indestructible haṃ; the emanation is the bodhicitta; the continuum is the four joys." It is not that they cannot be characterized because their characteristics are discordant; rather, it is as before, by the term "endowed with faith." "Shaking all a hundred world-systems" means that, according to the distinction between outer and inner, at the time of seeing the Buddha’s miraculous powers and primordial wisdom (jñāna), signs such as earthquakes occur, as previously explained. "Possessing the great power of the bases of miraculous power" means that, as before, through the teaching of conventional miraculous powers, one will attain the five great powers of the ultimate meaning. "Holding that very great mindfulness" means that, through the previous distinctions, those of inferior faculties should practice the yoga of signs.
Other than that, the one who maintains the mindfulness of great bliss possesses the so-called "four mindfulnesses." These are: the mindfulness of feelings through the previous distinctions; the mindfulness of the wisdom of time; the mindfulness of phenomena; and the mindfulness of the appearance of the wisdom of time. The mindfulness of the mind is the mindfulness of the wisdom of time as suffering. The mindfulness of the body is the mindfulness of the wisdom of time as truth.
Regarding the "King of Samādhis," through the previous distinctions, there are the eight branches, such as the Lion’s Play, the Sky Treasury, the Stainless, the Samādhi of Universal Illumination, and the Union that accords with the fruit. Regarding the "branches of enlightenment," through the previous distinctions, there are seven, and through the seven consciousnesses, the body is of a continuous permanence. "Flowers and incense" refers to the uncontrived and self-manifesting reality. "The ocean of the Tathāgata’s qualities" means that, through the previous distinctions, the bodhicitta is the locus of all qualities, such as the four noble truths and so forth, as vast as the ocean.
Regarding the "knowledge of the eight branches of the path," through the previous distinctions, by means of that very supramundane view, one does not give rise to any views of a self, a sentient being, a life-force, a nourisher, a person, an individual, a human, a man-made being, an agent, an experiencer, or a seer. One does not [give rise to] views of permanence, nihilism, arising, ceasing, or virtue.
Right view is that which does not give rise to views motivated by non-virtue, views motivated by the view of being free from existence, or views motivated by the teaching of being free from existence, and which does not cause the emergence of views concerning cyclic existence and nirvāṇa. Right thought is that conceptualization which does not conceptualize in a way conducive to the arising of the afflictions of attachment, aversion, and delusion, but rather conceptualizes in a way conducive to the arising of the aggregates of ethical discipline, meditative concentration, insight, liberation, and the primordial wisdom of seeing liberation. Right speech is that speech which does not cause oneself or others to suffer, does not cause affliction, does not cause injury, and does not become a cause for ridicule; it is that which, being free from irrationality, leads one into authentic speech. Right action is the non-formation of any action that is black with a black ripening, the formation of any action that is white with a white ripening, the non-formation of any action that is white with a black ripening, and the formation of any action that is black with a white ripening, whereby black is exhausted and the white side is increased; it is the engagement in and following of sublime actions. Right livelihood is to abide in even a small portion of the ascetic qualities of the noble ones who possess the proper method.
Having abandoned livelihoods involving hypocrisy, flattery, and the like, and possessing awareness of the nature of one’s own conduct, one may obtain gain from others; yet, without being even slightly disrespectful, this blameless livelihood authorized by the Noble Ones is right livelihood. That effort which does not manifest the accumulation of desire, hatred, ignorance, and so forth, but instead enters into the truth of the authentic Noble Path and relies upon and follows the aspiration for nirvāṇa, is right effort. Abiding in which the body becomes immovable and free from crookedness—recalling the faults of saṃsāra and the qualities of nirvāṇa and the path, and correctly applying oneself to the ultimate goal of the path—this is right mindfulness. Abiding in which samādhi one brings all sentient beings to liberation and firmly establishes them in nirvāṇa, this is right samādhi; such is the intended meaning. The wisdom that unifies these is called "knowing the path of the perfect Buddha," which is the path of the coemergent dharmadhātu. "Greatly attached to all sentient beings" refers, as before, to the specific qualities of generosity, pleasant speech, purposeful conduct, and beneficial action. The second [verse] teaches uncommon compassion and the three empowerments and so forth that cause it to arise. "Unattached like space" refers to non-referential compassion.
"The object of sentient beings does not appear; it enters the minds of all sentient beings" means that it is shown to have the essence of primordial wisdom (jñāna) and also acts as its illuminator. "As swift as the minds of all sentient beings" refers to its speed toward enlightenment as previously explained. The reason for this is: "He knows the faculties and objects of all sentient beings." For that very reason, he performs the welfare of others, is swift, appears, and experiences the coemergent mind. To reverse misconceptions, it is said: "He captivates the minds of all sentient beings." This means that he appears in forms that are irresistible to the faculties of those to be trained, and once the mind is purified, he captivates it by becoming coemergent, just like an alchemical elixir. "He knows the reality of the five aggregates" refers to how the Teacher taught: knowing the five families and the five uncontaminated aggregates, and their indivisibility in suchness. Therefore, "He holds the five pure aggregates" applies to both. "All renunciations" refers to the three vehicles, and "abiding in the extremes" refers to the two stages. It is not that he has abandoned others, for it says: "He is skilled in all renunciations." "Abiding in the path of all renunciations" means having trained sequentially in the paths of the three vehicles; "abiding" means possessing them, following the sequence of births. "Showing all renunciations" has already been explained. The perfections of the branches and so forth shall now be explained: the twelve branches are ignorance and the rest.
The uprooting of the root of existence occurs through obtaining the blessings of the third time and hearing the third path, which is without support; thus, the latencies of the seeds and the manifest roots are uprooted from their very foundation. That it will not change thereafter is expressed by: "He holds the twelve aspects of purity." This means the twelve sense bases are pure in their own essence. Regarding the statement, "As for what is called the eye, it is empty; how could consciousness exist in the center?" and so forth, it follows that since form does not exist, seeing does not exist. It does not become a cause for cyclic existence, because it is described as "having the aspect of the manner of the four truths." This means knowing the cause of suffering to be wisdom, awakening to the origin as bliss, cessation as self-arisen, and the path as being spontaneously endowed with the fruit. It is not the same as the Śrāvakas, because it is said: "He holds the realization of the eight knowledges." Since these eight are pervaded by the knowledge of exhaustion and the knowledge of non-arising, they are established as such. Because this is due to the kindness of the pith instructions, it is taught: "He possesses the twelve aspects of the meaning of truth." This is because the three modes of the four truths are perfectly endowed with the four joys. "He knows the sixteen aspects of reality" means that one comes to know them through the mudrā endowed with these, or that the joys themselves become sixteen through their specific meanings, or that the joys themselves are explained as sixteenfold. This is according to the meaning of the statement: "The self that holds the wisdom-being is not worth even a sixteenth part." "Awakening through twenty aspects" means, through the distinctions as before: "Just as earth, gold, the moon, fire..." [and so on].
Regarding such passages, because that very reality has become inseparable from the five pure families, the five buddhas, the five bodies, and the five wisdoms, the five aggregates, the five elements, the five sensory qualities, and the five poisons are naturally pacified. This should be understood as being both with the stages and as the direction of the stages. Therefore, through purity, it is the wisdom-awareness of all buddhas; the term "supreme" refers to one's own benefit, while the buddhas, the dharma, and so forth, refer to the benefit of others.
Now, the benefit of others through the "moment" and so forth will be shown: the "moment" is free from defining characteristics. "All" is the nature of all. "Manifest realization" is the absence of doubt. Furthermore, that the wisdoms are not distinct is what is meant by "of the mind," which refers to the coemergent. To show it as its own nature is expressed by the particle "kyi." As it is said: "When the moment is observed, it is described as the various joys; supreme joy is the ripening; joy-free is the absence of aspects; coemergent joy is free from characteristics."
The phrase "knowing all meanings" teaches that nothing else is observed. It is not that beings are shown [the truth] from the very beginning; rather, through various vehicles and methods, beings are led forth. This has already been explained for the purpose of generating realization of the ultimate meaning. It is not that one will not enter the higher [stages]; through aspirations, one meets a spiritual friend, and because that friend shows the sequence, the term "vehicle" and so forth are spoken. It is not, however, that the four vehicles actually exist.
This is the singular distinction. It demonstrates that the seeds of the latencies of the afflictions and so forth do not remain. The "afflictions" are five. The "elements" are eighteen. The "pure self" is that which has become the body by nature. The "elements of karma" are three, which are to be exhausted. The "ocean of water" consists of desire, existence, views, and ignorance. "Crossing over" is liberation. Furthermore, "application" refers to the application of internal dependent origination. Since the fruit arises from the wilderness of attaining mental isolation, there is a purpose for the unsurpassed distinction of the vehicle. The separation from seeds in accordance with the latencies—namely ignorance, craving, and grasping—is called "affliction." Existence and formative factors are called "secondary afflictions." Consciousness, name and form, the six sense bases, contact, feeling, birth, and aging and death are called "thorough affliction"; their permanent abandonment is like poison being neutralized by a mantra so that it no longer acts as poison. It is not merely a means to great bliss; rather, it is the union of great compassion and insight, as it is said: "The means is great compassion and insight." How that occurs is expressed as: "Performing the great purpose, the benefit of beings." Furthermore, because it abandons the meaning of the meditative absorption of cessation, the meaning of the meditative absorption of non-perception, the meaning of the form realm, and the meaning of the formless realm, it is said: "Having abandoned the meaning of all perceptions," which refers to the Blessed One.
Consciousness refers to the Sphere of Infinite Consciousness and so forth; it serves to negate the meaning of the formless realms. To demonstrate the purpose it fulfills, it is said: "Possessing the objects of all sentient beings," which means in accordance with their mental inclinations. If one asks how that occurs: the mind of all Buddhas is capable of being understood by the nature of sentient beings. This is not established through a mere external example; rather, because the nature of the minds of all sentient beings and the minds of all Buddhas are one, they function in harmony, as the Buddha-mind has resided within the minds of all sentient beings from the very beginning. It does not change for the sake of others, because it is incapable of merely satisfying the minds of sentient beings. Therefore, it satisfies the minds of all sentient beings by exhausting conceptual thought. Not only that, but by the phrase "delighting the minds of all sentient beings," the attainment of the coemergent is indicated. Because there is no mind to be determined, one reaches the final consummation of the tenet, free from delusion. By the phrase "completely abandoning all errors," the intellect engages with the object exactly as it is. The "three objects" refer to the three times: past, future, and present. "Intellect without doubt" refers to a continuous flow. "The purpose of all" means acting for the benefit of all that is moving and unmoving. The justification for this is that it is called the "Self of the three qualities," meaning that even the three—rajas, tamas, and sattva—are taught for the sake of beings. For the Śrāvakas, it is taught as the selflessness of the aggregates and the three objects. For the Mahāyāna, it is said: "Distinguishing every single instant."
At the time of the cause, the seeking of virtuous dharmas, as well as all hearing, reflection, and meditation, are individually realized through insight. The phrase "complete buddhahood in a single instant" indicates the attainment of the wisdom of exhaustion and the wisdom of non-arising at the time of the result. Cause and result are concordant: the co-emergent conditions are manifold, while the substantial cause is singular. The phrase "upholding the nature of all buddhas" shows that because cause and result are concordant, all are of one essence. It is not that a body does not arise; rather, the phrase "without a body" means that there is no body of karmic maturation, and thus one possesses the dharmakāya. The phrase "supreme body" means appearing as the aggregate of wisdom. The emergence of the manifold and diverse is for the sake of realizing the limits of the body. Therefore, these are form and so forth. How they transform is like a precious jewel. It is not that there is no joy; the phrase "discerning the jewel" refers to the victory banner of the three realms. These are praises to the wisdom of equality. Now, in order to teach by way of a summary beginning with the word "buddha": the realization, knowledge, and actualization of all buddhas constitute the three types of buddha-enlightenment and the unsurpassed great bliss. Just as with the wisdom of accomplishment, here too, the actualization of the realization that the continuums of buddhas and sentient beings are one, the knowledge that all are particularities of the mind, and the effortless, spontaneous arising is the unsurpassed wisdom of accomplishment.
In order to clarify that very point, the text says, "The Holder of Secret Mantra," and so forth. Furthermore, wisdom itself, its emanations, the winds of ignorance, the ten winds, speech, syllables, names, and the collections are the source of the inconceivable Secret Mantra, and thus they are the "place of birth." "Without syllables" means that because that very reality has dissolved into the primordial state, it transcends conceptual elaboration. That which symbolizes it is the syllable, namely OṂ ĀḤ HŪṂ. Regarding that, it is called the "Great Secret Mantra" because it is the family of Body, Speech, and Mind. From that, it becomes the five and six families; that which produces all the supreme and common accomplishments—the meaning of Secret Mantra—is the "all-accomplishing activity." Furthermore, because it is subsumed into the two families of method and wisdom, it is called the "Great Bindu," E-VAṂ. Moreover, because it is to be made into the single family of Great Bliss, it is called "without syllables." Because that very reality appears as various syllables, it is called "the Mighty One." These are the twelve vowels. The five syllables are OṂ, HŪṂ, TRĀṂ, HRĪḤ, and Ā. The bindu is its own seed-syllable, MUṂ, the essence of the mind. "Emptiness" means the absence of grasping at awareness. "One hundred syllables" is merely an illustration of one side; it could also become as many as the atoms of Mount Meru, and its qualities would likewise become that many. In meaning, they should be subsumed into the nature of the six syllables explained previously. "Endowed with all aspects" refers to the mundane and the supramundane.
That very absence of aspects is the aspect of a reflection. It is the sixteen vowels. The half is the agitating of the city. The second is the introductory narrative. The bindu is Vajradhara and Akṣobhya. "Holding" is the relief of breath. "Without limbs" is the negation of external substances. "Calculation" is the examination. That which transcends it is great bliss. The four meditative concentrations are joy, bliss, one-pointedness of mind, and mindfulness; these are joy and so forth themselves. "The peaked" is the state of one taste. It is not mundane, for it is said: "Knowing all the branches of meditative concentration." Thus, conceptualization, discernment, joy, and bliss are the first. Joy without conceptualization and discernment is the second. Equanimity without joy and the perfect expression of mindfulness are the third. The complete purity of mindfulness in equanimity, free from suffering and bliss, is the fourth. Through knowledge, there is purposefulness; this refers to the various types of meditative absorption and the various mental continuums of individuals. By means of the classification of the types of one-pointed meditation, it specifically teaches the two types of relief regarding the supreme objects of apprehension for the Śrāvakas and others. "The embodied one of meditative absorption" is the individual. The "supreme body" is the Dharmakāya. That itself is Mañjuśrī Jñānasattva, appearing as the Saṃbhogakāya and so forth. Regarding the common emanation, it is said: "Likewise, acting for the benefit of beings." Here, the "lord of gods" is Viṣṇu. The "god of gods" is Brahmā.
The lord of the gods is Śakra. The lord of the asuras is Rāhula. The lord of the immortals is Upendra. The preceptor of the gods is Bṛhaspati. The Destroyer is Vemacitrin. The second is the lord of the rākṣasas. Maheśvara is the lord of power; these are praises to the respective kings of the Blessed One and others. Therefore, the Teacher alone causes all sentient beings to cross over the wilderness of craving; thus, he has become the guru of the world. To demonstrate that he has become such, the text says "the world" and so forth. To demonstrate what kind of intention he possesses, it says: "Armed with the armor of loving-kindness," which means he is without partiality. "Clad in the mail of compassion," which means he protects by bringing about freedom from suffering. "Wielding the sword and bow of insight," which refers to both the sign and the meaning: through insight and reasoning, he is free from the misconceptions of the internal and external, and he enters into the union of equipoise. Ignorance is delusion. The battlefield is the time of first generating the mind of enlightenment. "Dispelling" means making pure. The "hero" is the Blessed One. The "demons" are the four. The "enemies" are the misleading ones. "Subduing the demons" means having subdued them at the Vajra Seat. His "power" refers to the four demons and so forth. To demonstrate that he is worthy of offerings, it says: "Therefore, the Perfect Buddha, the leader of the world." This means that you yourself have appeared in all ways, gradually in accordance with the specific capacities of the faculties, and you have not failed to become [the teacher] for them.
This is the meaning of "unchanging." Therefore, these are applied in pairs: the signs are according to the text. Furthermore, those worthy of offerings are those who have reached the culmination of hearing and mindfulness. Those worthy of praise are those who have realized the single nature. The objects of prostration are so called because they have become the source of all. Those worthy of constant veneration are those who have trained in the respective paths of the three vehicles within their own mental continuums. Those worthy of honor are the bodhisattvas, for they have demonstrated the actual path. The supreme objects of expression are the followers of the Mahāyāna, for they manifest the perfection of the natural meaning. Those worthy of homage are the practitioners of mantra, for they reveal self-awareness. The supreme gurus are those who have received empowerment, for they have seen suchness and have blessed all phenomena. Through the miraculous power of having realized the wisdom of diligent application, they [act] for the world and so forth. The "three knowledges" are the knowledge of time, the knowledge of offerings, and the knowledge of the characteristics of equality. "Pure and clean" means being non-deceptive and having no doubt regarding knowledge. "Possessing the six superknowledges" refers to the divine eye and so forth. The "six recollections" are the possession of recollection of the Buddha, the Dharma, the Saṅgha, the yidam, and the words. A "bodhisattva" is one who has become the father of other vehicles. A "mahāsattva" is one who has become the father of even the Mahāyāna. "Great miraculous power" is the completion of the accumulation of merit. "Transcending the world" and so forth is the completion of the accumulation of wisdom.
In order to provide a conclusion: the meaning of the phrase "the principal patron of the Dharma" is, in this context, the meaning of "teaching the significance of the four seals." The four seals of the family are the generation stage. The four seals of the signs are at the time of consecration. The four seals of the meaning are at the time of the path. Please forgive any errors or the like that may have occurred. Since the object of insight is free from extremes and the profound meaning is difficult to fathom, may all beings grasp the essence that is empty of both the object of measurement and the means of measurement. May those practitioners of mantra who are unskilled in yoga, and who for the most part travel the path with heedlessness, enter into yoga through the recitation of this "Essential Realization," and may the meaning of the wisdom-being Mañjuśrī become their very essence.
The "Essential Realization," a commentary on the Chanting of the Names of Noble Mañjuśrī, composed by the great master Śrī Advayavajra, is hereby complete. It was translated into Tibetan by the great yogi Prajñāśrījñānakīrti himself.
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.