Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This commentary provides a technical exegesis on the nature of Mañjuśrī and the path of Secret Mantra, framing the deity not merely as a persona but as the embodiment of the five primordial wisdoms and the essential nature of awareness (svabhāva). The text argues that the ultimate reality is an unborn phenomenon characterized by emptiness, which the practitioner accesses through the integration of compassion-based merit and the wisdom of non-conceptualization. By distinguishing between conventional engagement and ultimate suchness, the author outlines a path of application where the practitioner utilizes meditative absorption, mantra, and specific ritual implements to subdue obstacles and realize the non-dual nature of the vajra-mind. The work commits the reader to a rigorous synthesis of tantric theory and practice, asserting that the realization of the nature of freedom allows for an uninterrupted stream of activity for the benefit of all sentient beings, ultimately leading to the status of a King of the Dharma.
Provenance
About this text
A commentary on the Noble Mañjuśrī, the 'phags pa 'jam dpal gyi zab cing rgya che ba'i 'grel pa is a work of classical Tibetan Buddhism. It is attributed to the Indian author Vajraghaṇṭa. The text was translated into Tibetan by Mañjuśrīsiddhi and dge slong blo ldan shes rab, and is preserved in the Tengyur (vol. ཚི) within the collection of Other Skillful Means Tantras, where it extends over fifteen pages. The work provides a technical exegesis on the nature of Mañjuśrī and the path of Secret Mantra, framing the deity as the embodiment of the five primordial wisdoms and the essential nature of awareness. It argues that ultimate reality is an unborn phenomenon characterized by emptiness, which the practitioner accesses through the integration of compassion-based merit and the wisdom of non-conceptualization. By distinguishing between conventional engagement and ultimate suchness, the author outlines a path of application utilizing meditative absorption and mantra to realize the non-dual nature of the vajra-mind. A scholar or serious reader consults this text today for its rigorous synthesis of tantric theory and practice, specifically regarding how the realization of the nature of freedom allows for the welfare of self and others.
Cite thisAnuvāda, “An Extensive and Profound Commentary on Ārya Mañjuśrī” (Toh 2107), machine draft, 2026.https://naxiai.com/tibetan/works/toh2107
Summary & commentary
Significance
The work is significant for its integration of Madhyamaka-style emptiness with the ritual and somatic requirements of the Secret Mantra tradition. It demonstrates how high-level philosophical abstractions regarding the five bodies of the Buddha are translated into specific meditative and ritual applications.
Structure
Passages
Section
Description
1-4
Introduction and Ontological Definitions
Homage to Mañjuśrī and the definition of awareness as the essential nature and the five wisdoms.
5-11
The Path of Secret Mantra
Discussion on the six discordant factors, the role of compassion and wisdom, and the nature of conventional versus ultimate engagement.
12-14
Ritual Application and Implementation
The use of ritual implements to subdue maras and the relationship between the clear light wisdom and the mandalas of the mind.
15-20
Realization and Result
Analysis of the destruction of afflictions, the nature of the Buddha as the cause of realization, and the concluding summary of the text's origin.
Themes
Non-duality of Emptiness and Appearance (2, 6, 7, 8)
The Five Primordial Wisdoms (1, 3)
Ritual Symbolism and Subjugation (12)
The Nature of the Buddha-Body (Kāya) (3, 4, 10, 13)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive and Profound Commentary on Ārya Mañjuśrī·
The Profound and Vast Commentary on the Noble Mañjuśrī.
Homage to Mañjuśrī, the Wisdom Being.
For those who wish to accomplish that very reality which possesses the support, I bow to the path of mantra that brings about the welfare of self and others, and to the pervasive five wisdoms, and shall clearly distinguish the profound and the vast.
By this first statement, "All phenomena," and so forth, the subject matter, the purpose of the expression, and the purpose of the subject matter are stated. From "Generating the bodhicitta" up to "This is the method," the means are stated. From "Just as in space" up to "One becomes a King of Dharma," the distinction is stated by refuting inferior paths. From "The secret treasury of the mind" up to "This is the concise explanation," the pervasion of the expressed and the expression is shown. From "Such a path" up to "Has been composed," the text is concluded.
In order to clarify the essence of Mañjuśrī, the actual subject matter, it is said: "The nature of all phenomena is the wisdom being Mañjuśrī." "Phenomena" refers to the five aggregates and so forth, which maintain their own characteristics. These either comprise all objects of knowledge, or alternatively, in this tantra, "all phenomena" refers to those associated with the five afflictions and the general aggregates. Their "nature" is the essence itself, which possesses the four: emptiness, signlessness, wishlessness, and the unconditioned. By this, the pervasion of beings within the expanse itself is established.
Because there is no agent regarding the object of certainty and it is the very cause, this is awareness as the essential nature (svabhāva). Its meaning is established by the following:
"The supreme nature of all things,
The holder of the nature of all things,
That unborn phenomenon, the manifold meaning,
The bearer of the essence of all phenomena,
Abiding in the minds of all sentient beings,
Subtle, untainted, and free from seeds."
Even so, if there were no agent regarding the object of certainty, there would be no distinction between wandering beings and Buddhas. To show the path for realizing that, it is said: "That which is called 'mind' is an uninterrupted continuum." In this context of the mind's state, the paths explained—which involve the engagement of the continuum of knowing the path, the discordant factors, and the experience of the two remedies—are presented. Its meaning is explained by:
"Free from faults, without defects,
The fully awakened self of awakening."
This is intended to mean that for those possessing adventitious stains, the path brings about purification. Furthermore, the cessation of abandonment and realization refers to Mañjuśrī-jñāna. In this tantra, which intends the result itself as the self, one is liberated from the five thorns and so forth, and from the bonds; the wisdoms are blended in equal taste within the four expanse-bodies, and that is called "Gentle" (mañju). Because this very state is the basis for the complete and perfect welfare of self and others without exception, it is "Glorious" (śrī). The term "mind" should also be applied as the third [factor], as it is the continuum, the very essence, and the nature. Furthermore:
"The unmoving, personally realized wisdom,
The supreme first, the bearer of the three bodies."
"The nature of the five bodies of the Buddha, the pervasive lord, the master of the five primordial wisdoms, the supreme individual who benefits all—those who know themselves and those who know others." Thus it is said. In this way, the Teacher, having held the subject matter in his mind as the object of focus, then taught its expression: "He who is the name of all Sugatas without exception." This refers to having gone to suchness and having emerged from and taught from suchness. "Without exception" means that he has arisen in the conventional nature of all beings and has gone to and taught the conventional portion; "all" refers to all times and directions without exception, which some say is a name and meaning for "exhaustive." Since this teaches the characteristics of the thoroughly afflicted, it is that which is grasped. As for why the impure has become the name: it is because it pervades the essence, is its emanation, and has arisen from it; thus, there is reverence for the cause. "Became the name" means that the names become superior in the practice of mantra conduct. Furthermore, this is taught by the verse: "Eight tens and six itself, one hundred and eighty-one, seven tens with one extra, two hundreds and seventy-five, one hundred and five, one hundred without five, ten fives with three extra, and likewise the previous number." Regarding how and by whom those expressions were spoken: "The meaning sung as a song by the Great Vajradharas." Thus it is said.
Holding the nature of emptiness through meditative absorption is Vajradhara, the body of great bliss in which the mind is equalized. Because that is unchanging and all-pervasive, it is so called. As for the word "all," it refers to the very body of the pervader appearing in the form of time—though it is timeless—from the perspective of the conventional, because it apprehends the aspect of functional entities. The songs sung to clearly distinguish for disciples all the dharmas that constitute the experience of those bodies are naturally pure. As it is said:
"What the Buddhas of the past have spoken,
What those yet to come will speak,
And what the perfect Buddhas of the present
Speak again and again—
From the Great Tantra, the Net of Magical Illusion,
The Great Vajradhara, the Holder of Secret Mantra,
Was sung with joy by immeasurable [beings].
Please explain what that was."
In the ultimate sense, this is the realization of the three times as timeless. Because it is said, "The great lord of all sentient beings," he is the Holder. The purpose of teaching in that manner is shown by the phrase "taught by such activity." The meaning is the focal point of the path and result of the Bodhisattvas who have internalized the meaning of how and what was expressed. Furthermore:
"The Lord of Speech spoke in verse,
The King of Secret Mantra possessing the six,
Arising non-dually,
This spoke of the nature of non-arising."
The "Lord of Speech" is one who perceives the purpose of the subject matter. "Spoke in verse" means perceiving the meaning of the title of the expressive words.
The purpose of the subject matter of the King of Secret Mantra is the distinction of the path. "Endowed with six" refers to the observation of the six discordant factors of that path; this is summarized by the passage from "All the great families of Secret Mantra" up to "having observed the great Uṣṇīṣa of the great families." As for how the connection between these is understood, it is connected by the phrase "Listen, O person of noble intelligence." "Noble intelligence" refers to one who is equal to the Vajra Holder himself. By using the term "person," it is indicated that the practitioner belongs to the category of those with profound and vast characteristics, and not merely those with the physical form and attire of a vase or the like. "Listen" is an instruction to practice with devotion after understanding the purpose and connection through possessing realization. "Profound and vast" indicates the purpose of the subject matter: the profound is the body subsumed by oneself, and the vast is the body subsumed by others. Furthermore, it is said: "The King of all Sambhogakāyas, the Nirmāṇakāya, the supreme of bodies, the holder of the Buddha's emanation lineage, who radiates various emanations throughout the ten directions." Thus, for those who have entered through the purpose and so forth, in order to show the method for how to achieve that result, it says: "Generate the supreme bodhicitta and visualize the deity." "Bodhi" is like space, and "citta" is the aspect of benefiting sentient beings. Then, for that purpose, one desires to accomplish stainless conduct. Bodhicitta is the cause of omniscience.
Furthermore, it is said: "That which is rooted in compassion is the culmination of skillful means." This refers to the accumulation of merit, which is vast and sustained by compassion. The superior conviction that all phenomena are ultimately [empty] is wisdom. As it is said: "The path of the bodhisattva is infinite; in brief, it is the accumulation of merit and the accumulation of wisdom." And from this very tantra: "Great compassion, insight, and skillful means, great miraculous power, and the supramundane—these are the two accumulations that have been gathered. The yogi is eternally victorious." Thus, the generation of the mind of enlightenment (bodhicitta) is the focus on awakening and sentient beings without conceptualizing the three spheres; it is the yogi's protection from both cyclic existence and solitary peace. Through this, one's own protection is also established. Regarding the phrase "visualizing the deity through the superior," the "superior" (lhag pa) refers to the purity of one's own mind as it has been trained, which brings one into contact with the ultimate meaning. From that very [text], viewing the colors and shapes as the samaya is called "viewing" (lta) because it arises from the body in actual fact. "Focusing" (dmigs pa) is the union of those two in non-duality. By this, it is intended that the extraordinary yogi and the supreme yogi of the extraordinary tantra receive the lineage from the mouth of the guru. Regarding how to practice after the two protections have been performed: "Through the illusory application of the threefold dependent origination, the nine emanations pervading space are non-dual and without exception." Here, "dependent origination" (rten 'brel) is that which is naturally uncontrived, because the two extremes are impossible within dependent origination.
In that regard, that which is based upon [the aggregates], having assembled and arisen adventitiously through dependent origination, is a mere name and is connected to primordial non-arising. The function of that nature is application; "depending on the assembly" and "being connected" are synonyms for what is included in non-arising. This very [nature] acts through three functions: the blessing of purity is the conventional reality of the yogi. Since this also appears as if untrue and lacks an intrinsic essence, it is an illusion. Furthermore, the appearance of that which lacks intrinsic nature is designated as "illusion." The second [point], illusion and dependent origination, is the fulfillment of the desires of those who do not realize the indivisibility of persons. The term "mind" is intended as the agent of yoga. Because it is ultimately unarisen, even the conventional, when it becomes an object of reasoning, is not an object of reasoning and is thus the exhaustion of illusion. Illusion appears as illusion itself; otherwise, one does not intend to negate or establish arising and ceasing. As for those who assert dependent origination in the sense of mere cognition and so forth, they intend a negation; however, from the perspective of other positions, it does not appear and is not existent either. The object appearing to the cognition of reasoning is not an object possessed of the cessation of conventional appearance, because it is free from conceptual construction. In order to realize that very [point]: "without remainder" refers to the pervasive phenomena of mind and mental factors. "Non-dual" means that there is no duality in those [phenomena], and those [phenomena] are non-dual.
This is because the two modes of engagement—the conventional and the ultimate—are not established. If it is asked, "Why are there these two: engagement through conceptualizing the unreal and engagement through non-conceptualizing the real?" [the answer is:] for all things other than suchness, they are established even by the desire of a person. Yet, that is not the vision of reality itself, because it is established through the exclusion and determination [of concepts] from the perspective of an opponent. Here, since that [conceptualization] is absent in the object of direct experience, it is the space-pervading appearance to oneself. As for "emanation," it arises from dependent origination. As for "the assembly," it refers to the assemblies of deities who are devoid of self. If it is asked, "How is this not contradictory?" the phrase "unborn and unceasing" means that cessation is the counterpart to arising; however, for phenomena that are unborn, cessation does not occur. This is because wherever there is no arising, there is no abiding or cessation. The Blessed One also said: "Form does not come from anywhere, does not abide anywhere, and will not abide anywhere." Therefore, since the unborn itself does not cease, its arising and cessation are not [actual] arising and cessation. Thus, the Māyājāla (Net of Illusion) consists of nine phrases that summarize the three secrets of all Buddhas. Furthermore, the mind and mental factors are the illusion itself that emanates, and the "net" of realizing them as illusion is the relationship of identity. Having thus established the yoga, the yoga of meditation and recitation is now taught. Regarding the phrase, "one should look until the permission of the Vajra Eye is clear":
Because this is the object of such a vajra eye, it is the "vajra eye," and it is intended to be viewed with the eye of wisdom (jñāna). Here, the phenomena to be apprehended are to be viewed as the mudrā of the Tathāgata. The Tathāgata is to be viewed like a reflection in a mirror, the fully established Akṣobhya. Because Akṣobhya—the mind and mental factors—is the object to be viewed by the eye of Vajrasattva, he is "Vajrasattva"; thus, the subject who views in that manner is also known by that name. As it is said: "The single eye of wisdom is stainless; the Tathāgata possesses the body of wisdom." And: "One sees emptiness within emptiness; the eye is unchanging and stable." Regarding the phrase "viewing between appearance and clarity": since the yoga was first taught concerning those points, and one has preceded it with conviction, the meaning is that one should view and meditate with insight until one becomes familiar with that which has become the untainted nectar. As it is said: "Unchanging, all-pervading, and omnipresent; bearing the manner of non-dual wisdom; non-conceptual and spontaneously accomplished." Then, the effortless recitation of the names is expressed as: "Like an illusion, an echo, and the nature of space." In this regard, because the maṇḍala as explained is an illusion, it is seen as an appearance free from outer and inner. The recitations of the mantra names are like echoes, clear as outer and inner because they lack the three factors of agent and so forth. These two are the aspects of form and sound.
It is of the nature of signs. As it is said: "The practitioner of the path of application has the domain of the nirmāṇakāya as the enjoyment of speech, while abiding in the immovable has the domain of the kāya." Thus, through form and mantra, the wisdom that is the nature of the vajra-mind is directly generated in these; therefore, all qualities such as the nature of radiating and absorbing are present here. Consequently, "having fully known" means having realized. Furthermore, this is by means of the mind; because it arises from wisdom, the act of applying the symbolic designation of "wisdom" to indicate wisdom is the meaning of "destroying." If one asks why all the bodies, speech, and minds of the mind and mental factors are explained here, it is for this reason: "The path of secret mantra is practiced by this yoga method." Regarding this, "secret" refers to the maṇḍala of the profound nature previously taught, because it does not exist for the śrāvakas and others, nor in the Pāramitā vehicle. Because it swiftly protects from the inferior, it is "mantra." Because the result here is blessed by the result endowed with the four perfections—such as the result possessing the seven limbs—and because it is blended with the selflessness of phenomena to complete the nectar of the accumulations, mundane attachment and appearances are swiftly diminished. Furthermore, because it arises uninterruptedly, it is "yoga"; since one is turned away from [samsāra] by that sublime wisdom that intends for beings, it is held to be "practiced by this method." Moreover, by the statement: "The king of secret mantra accomplishes the great purpose," it is said:
The path of Secret Mantra was taught. By the words, "Arising from the meditation of yoga," the continuity of that path is taught. By the words, "The agent acts for the benefit of all sentient beings," the result is taught. This is what is shown: in a place that is pleasing to the mind or conducive, during the three periods of the day such as the morning, and without violating the samaya, one should wash the face and so forth, sit upon a comfortable seat, and perform the perpetual confession with a mind focused on awakening and sentient beings. In this very practice, one should cultivate an intense conviction that all phenomena are without the conceptualization of the three spheres. Then, arising in the form of the samaya deity, one should be blessed as Hevajra from the syllables Hrīḥ and Hūṃ. With the mantra "Oṃ Hūṃ A Oṃ Āḥ," one is blessed with the words: "Glorious Vajra Jewel Empowerment, Great Lord of all Jewels, Lord of all Worldly Lords, Sovereign of all Vajra Holders, Great Mind of all Buddhas." Then, having bound the two vajra fists, join the thumbs and little fingers as a vajra; while reciting the name of the Vajra Wheel, all the maṇḍalas are summoned. At the end of that, by the words, "Lord of Space, displaying variety," the five certainties that subsume the expanse and the classes of mind and mental factors, the thirty-two meditative absorptions, the eight perfections, and the nature of seeing and meditation are established. Then, in the subsequent stage, there are the stainless Buddhas holding the sword and the wheel.
To subdue the māras, one holds a sword and a vajra; for desire, a sword and a lotus; for multiplication, a sword; and for the manifold, a sword and a twelve-spoked crossed vajra. One should view the disciples of the third stage as being sealed by the gurus, the masters, and the samaya-mudrās. Then, the symbols are to be viewed as the Vajra Body, the weapons as the Vajra Speech, and oneself as the Vajra Mind. In that regard, the symbol is the essence, and the illustration is the characteristic. Since the self naturally stirs the heart, the yogi must definitely meditate upon these within himself during the first instant. Once the supreme realization of all phenomena has arisen, in order to cause the disciples to comprehend it, one should express the definitive illustration through faith and devotion. Then follow the praises, the emanation and reabsorption, and the realization of the meaning. Finally, having gathered [the deities] into oneself as the nature of the six families, one should constantly meditate on the abiding wisdom of the inner yoga as previously explained. This is for the sake of the dharmadhātu and the benefit of sentient beings. Having thus explained the method, the refutation of the inferior by describing the nature of the stages of this path is as follows: "Just as things abide in space" is the illustrative example. As it is said, "The great elements have a single cause," the pervasion of the earth and so forth is because they are pervaded by space and do not waver from it.
The maṇḍalas of the samaya of the mind and mental factors, which are dependently originated, arise from the wisdom of clear light and do not waver from it; therefore, they are not exhausted as inanimate matter or substantial entities. As it is said: "The bodyless body is the supreme body; the one who realizes the limit of the body displays all various forms." This very [reality] is both the samaya maṇḍala and the Mahāmudrā; thus, it is the "samaya maṇḍala" because it is a symbolic sign. Furthermore, since the maṇḍala that extracts the essence abides as Mahāmudrā, it does not arise elsewhere nor abide in anything else, because other directions are devoid of certainty and definitiveness. As it is said in the Śrī-Ḍākinī-vajrapañjara: "Method is not explained as emptiness. If emptiness were the object and method were [separate], then because the result would not be other than the cause, it would not be Buddhahood itself. Therefore, the maṇḍala wheel and the blissful method are the vow." It does not arise without certainty either; as it is said in the Śrī-samaya-vyūha: "If the mind is realized to be stainless, all maṇḍalas will arise. As long as space is possessed of the stains of conceptualization, that [maṇḍala] will not appear." If one asks: "In that case, does this not also exclude other possibilities? Since it is said, 'arising from various renunciations,' is it not the case that the maṇḍala is not exhausted in selflessness?" [The answer is:] "Because of not knowing that meaning, one is distracted by the difficult path; one does not waver from the three stains of saṃsāra." This means:
Furthermore, regarding what is called "cause and effect," if it is suitable as a method because it functions in accordance [with the goal], it is because of that concordance here. If it were not so, then for the time being, one might intend to provide relief; however, turning away from selflessness and so forth is contradicted by definitive scripture and reasoning. Whatever appears in this way arises from a collection of habitual tendencies; therefore, it is said that it would follow that buddhas and sentient beings are identical. As it is said in the Arya-Vimalakīrti-nirdeśa: "The domain of method devoid of insight is bondage; insight devoid of method is also bondage." Furthermore, since existence and non-existence would result in eternalism and nihilism, the statement "the one who abides in non-abiding nirvāṇa" would also not be established. Thus, not knowing that meaning is not knowing what was previously taught. Because the difficult path is distracted, one desires a long duration due to attachment to conceptual constructs; thus, conceptualizations discordant with the noble ones arise. For that very reason, through the collection of inferior objects and attachments, one does not move from the twelve mechanisms of the three states. Here, however, because those two are impaired and one possesses the supreme method and insight, and because it is concordant with the result, it is the great path. As it is said: "Donning the armor of compassion, holding the sword, bow, and arrow of insight, one dispels the battlefront of afflictions and ignorance." Therefore, to show the result of realization: "Thus, knowing the meaning, the host of faults of the nature is destroyed; like a scent-elephant eating the ketaka fruit, the Blessed One attains the qualities of the collection of scriptures."
Regarding the phrase, "One becomes a King of the Dharma without cessation": knowing such a meaning is the realization previously explained. The natural defect is the object of ignorance. Its accumulation consists of the afflictions, karma, and the portion of existence. The destruction of that is expressed through an analogy. Furthermore, because realization occurs within a single basis, the substance is not bound. If one asks how this occurs: emptiness, which is the object of conceptualization, is destroyed by the antidote. Because the antidote and its opposite are held to be of equal power, the subject is also tenable, as it is distinguished by the presence or absence of the object at the beginning and the end. Because its accumulation lacks a continuum, it is non-arising. The second [point] is because it is untenable without that method. Here, the conventional of the yogi—consisting of mental factors and what is renowned as the appearance of conceptualization that is discordant with the Noble Ones—is destroyed. Regarding the phrase "attaining the qualities of the collection of scriptures," this is the provisional state through the engagement of those to be trained. Its ultimate state is that one never enters the certainty of the Śrāvakas or Pratyekabuddhas, up to the point of becoming a King of the Dharma without cessation. This is the ultimate, because the essence of the Śrīparamādya is a nature without beginning or end. The term "Buddha" is explained as the very state of uncontrived nature; otherwise, arising, cessation, and so forth would be merely produced. Therefore, since there is no production by way of a causal sequence in this, there is also no cessation at the end. As it is said: "The Buddha is without beginning or end; the Primordial Buddha is without cause."
Thus it has been said. Furthermore, the cause is the realization of all phenomena in a single moment at the end of time, and the cause of that is the Buddha. If one thinks, "In that case, the Buddha would have a beginning and no end; if that were not so, there would be no need for the exertion of the path and so forth," it should be understood in this way: the Buddha is the expanse and wisdom. Since wisdom devoid of the expanse is not the wisdom of anyone, the expanse has been described previously. The wisdom of the state is the certainty of realization; since that possesses both a beginning and an end, the path is also necessary. The "beginning" is what is seen by one who asserts that. Because its object is free from extremes, it is logical that the object is also without end. Therefore, two conventions are applied here: the convention of the cause is the essence itself, the unchanging nature such as emptiness and so forth. Its conditions are those that follow in accordance with it, such as hearing and so forth. The meeting of those respective identities is also designated by the convention of "result," because there is no other determiner of that object apart from it. If it were otherwise, one would never be a Tathāgata, because it would be a mere conceptual construction. Therefore, the conventions of cause and result are established by conditions; in that regard, there is no phenomenon whatsoever that increases or decreases. Since this result arises at the conclusion of the many collections of scriptures that explain the path in accordance with it, [it is so].
"In the ten directions, the King of Dharma, the stream of whose appearance as the assembly of the sublime is uninterrupted"—this refers to the subject, the glorious Paramādya, which is without beginning or end. Because unceasing effort arises by the power of the nature of freedom, it is uninterrupted; thus, the appearance and activities of this [wisdom] are such that one's own pure wisdom is unceasing. As it is said:
"He is the one who has passed into non-abiding nirvāṇa.
The great drum of Dharma in the ten directions.
The formless, the supreme of beautiful forms,
The glory that makes all forms appear,
The one who holds all reflections without exception."
Having thus described the greatness of the path, in order to demonstrate the pervasiveness of the expressed and the expression, it says: "The secret treasury of the mind, the jewel on the crown, the nature of the minds of all beings." This shows, respectively, the pervasiveness of the result, the path, and the essential nature. "Mind" is the Vajra Mind, the identity of certainty within the dharmadhātu. "Secret" means that its meaning is not realized by the Śrāvakas and others. Because it serves as the gateway to the maṇḍala and so forth, it is a "treasury," as it is said: "Holder of the treasury of omniscient wisdom, King who holds the various magical displays." That very [treasury] is the jewel residing on the crown, which arises in the final moment of the path and sits upon its throne. That path is experienced by the Bodhisattvas, as it is understood from the statement: "The Lord of Speech spoke in verse, possessing the six kings of secret mantra."
As for how that very path is accomplished: regarding the phrase "all beings," "beings" refers to those who go there due to the afflictions. Because it is called "nature," it is taught as the meaning of the cause, having become the very essence. Furthermore, because that nature is uninterrupted throughout the three states, it is called "mind." As it is said: "The Buddha is without cause; the Buddha is without beginning or end."
Having thus shown the pervasiveness of the subject matter, the pervasiveness of the expression is indicated by the terms "all dharmas" and "all tantras." "Dharmas" refers to the arrayed dharmas, which are the dharmas of the teaching and those other than them. Among these, the dharmas of the teaching are the branches of the excellent speech. Those other than them are the previously explained and established [realizations] and so forth. As it is said: "The sublime Dharma, possessing the clarity of the Dharma King, the supreme illuminator of the world, the Lord of Dharma, the King of Dharma, the teacher of the excellent path." And: "Abiding on the exceedingly high noble path, the great banner of the flourishing Dharma." And: "Complete in all the perfections, endowed with the ornaments of all the stages, the pure dharma of selflessness."
"All tantras" refers to the Action, Performance, Yoga, and Unsurpassed Yoga tantras. As it is said: "The great Net of Magical Illusion of Great Diligence, the supreme lord of all tantras." Here, "lord" refers to the definitive wisdom of that [tantra]. Therefore, the "sovereign" of those is the definitive [wisdom]. Regarding the phrase "established as vajra words":
That which is unclear and the extensive purpose of the words is what is referred to by that [title]. If one asks, "From where are these understood and explained?" it is said:
"Having condensed the profound and extensive commentaries on the intent of the tantras, and their pith instructions, I shall explain them."
Regarding this: the "profound and extensive tantras" are the scriptures themselves. The "commentary on their intended meaning" arises from their pith instructions, and the "explanation by condensing the meaning" refers to the composition of this condensed commentary (ṭīkā) here.
As for the manner and purpose for which this was composed, it says:
"Following the Abbot’s path, I have composed this summary for those who practice."
Regarding this: "such a path" refers to the condensed meaning of the profound and extensive points previously taught. Furthermore, the author of the commentary has arranged the forms and names in accordance with that. Having set them forth in sequence is what is meant by "following the Abbot."
"Those who practice" refers to those who, out of devotion to this tantra, maintain the words and meaning without decline, and who desire to contemplate and read it.
"Composed as a summary" means that it has been condensed by abandoning many [redundant] commitments (samaya), or else because all the activities for accomplishing the sādhana and possessing the commitments for those who desire to attain the accomplishments (siddhi) are achieved through this. The "profound and extensive" is the entry into the Mahāyāna; the sādhana composed here is the method for accomplishing the condensed meaning within that profound and extensive domain.
Whoever realizes the profound and the vast,
The Protector dwelling on the mountain, empowered by the sun’s rays,
Has composed this concise summary in accordance with the Abbot.
The essential meaning and its pith instructions are here extremely condensed.
From the great ocean of the Great Charioteers,
A handful of water—the pith instructions within the sphere of the mind—has been found.
May this slight explanation of what was obtained
Cause the realization of the meaning of Hevajra to be attained.
This concise summary composed by the glorious Maitrīpa, the profound and vast commentary composed by the great scholar Ghaṇṭāpāda, is hereby complete.
Translated by the Indian Abbot Mañjuśrīsatva and the monk Blo ldan shes rab.
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.