Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as a detailed commentary on the Blue-Clad Vajrapāṇi Root Tantra, aiming to provide the necessary linguistic and conceptual framework for practitioners to achieve realization. The author argues that realization is impossible without relying on the collection of scriptures, positioning the text as an indispensable means to purify afflictions and objects of knowledge. The work moves from establishing the ontological status of the deity—emphasizing the inseparability of the principal deity and the retinue—to providing specific ritual instructions, including mantra recitation, offerings, and the visualization of wrathful forms. It commits the reader to a rigorous path of practice that includes both the generation stage and the completion stage, the latter involving the manipulation of subtle winds and drops. By contrasting its approach with the Causal Vehicle, the text asserts a more direct path to accomplishment, while simultaneously warning against the flaws found in other existing commentaries on the pith instructions.
Provenance
About this text
A detailed explanation of the Noble Tantra Known as the Blue-Clad Vajrapāṇi, the Āryanīlāmbaradharavajrapāṇināmatantraṭīkā is a commentary belonging to the classical Tibetan period. The work is attributed to the Indian author Nāgabodhi. It is preserved in the Tengyur, volume ཛི, where it comprises 47 pages and is situated within the Other Skillful Means Tantras collection. The text seeks to establish the connection between words and meanings, addressing the subject matter and ultimate purpose of the practice. It emphasizes the necessity of abiding in the two truths and navigating the path of cause and result to attain the purpose of the three bodies. By discussing the role of the emanator and the Perfect Buddha in the palace of the Dharmadhātu in Akaniṣṭha, the work provides a framework for those engaging with the scripture regardless of their perceived capacity. A scholar or serious reader consults this commentary today to understand the linguistic and conceptual foundations required to bridge the gap between the root tantra's instructions and their actualization through insight and method.
Cite thisAnuvāda, “An Explanation of the Noble Tantra “The Blue-Clad Vajrapāṇi”” (Toh 2200), machine draft, 2026.https://naxiai.com/tibetan/works/toh2200
Summary & commentary
Significance
The work is significant for its integration of wrathful deity practice with the subtle body physiology of the completion stage. It illustrates the transition from conventional ritual performance to the internal realization of emptiness and bliss. For the modern reader, it provides a primary example of how tantric commentaries bridge the gap between root scripture and practical application.
Structure
Passages
Section
Description
1-11
Introduction and Ontological Framework
Establishes the necessity of scripture for realization and the non-dual nature of the deity and retinue.
12-36
Iconography and Ritual Environment
Describes the wrathful appearance of Vajrapāṇi, the assembly of deities and spirits, and the spatial arrangement of the four cardinal Buddhas.
41-53
Ritual Practice and Mantras
Details specific mantra recitations for subduing enemies and nāgas, the taking of vows, and the placement of seed-syllables on the body.
54-60
Completion Stage and Advanced Meditation
Discusses the subtle body (drops and winds), the union of method and insight, and a critique of other commentaries.
Themes
Inseparability of Deity and Retinue (7, 11)
Wrathful Compassion and Subjugation (12, 46, 51)
Subtle Body Physiology (52, 55)
Critique of Causal Vehicle and Other Commentaries (58, 59)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Noble Tantra “The Blue-Clad Vajrapāṇi”·
In the language of India: Nīlāmbaradhara-vajrapāṇy-ārya-nāma-tantra-ṭīkā. In the language of Tibet: The Detailed Explanation of the Noble Tantra Known as the Blue-Clad Vajrapāṇi. Homage to all buddhas and bodhisattvas!
Abiding firmly in the two truths, the protector who has abandoned all obscurations and is the master of every quality without exception, who through insight and method has transcended the extremes of saṃsāra and nirvāṇa, and who, with great compassion, pacifies the afflictions—the root of the darkness of sentient beings who do not see the light—homage to the Blessed One Acala, the compiler of the secret mantra, whose compassion is never-failing.
Those [previous] works that clarified [the meaning] were not without flaws in word or sense. Therefore, here, joy arises from the secret meaning. Free from verbal defects and endowed with the experience of pith instructions, I shall clearly explain the meaningful pith instructions of the Śākya clan. Those explanations previously given by those whose insight was not fully discerning, I shall now clarify here so that they may become medicine. Thus, this sublime Dharma, which is like the sun and moon, through the application of compassion, I shall explain the root tantra and its pith instructions with a compassionate mind. Regarding the meanings of the nature of the root tantra, there are twenty-five sections, five by five, possessing the root and the limit of glory. Method and insight are contained within the two syllables, which are further condensed into three. The meaning of the words that cause realization of the subject matter consists of the root, the explanation, and the meaning of the words. The latter is shown in four parts: the supreme, the non-erroneous, and so forth. Thus, the Great Blessed Vajradhara...
In the palace of the Dharmadhātu in Akaniṣṭha, the Perfect Buddha attained enlightenment there; the emanator attains enlightenment here. By means of the power of all without exception, the path of both cause and result is the means to attain the purpose of the three bodies. The actualizing path is the path of the result; the cause is the recollection of those words and so forth, which is of the nature of "heat." The "peak" is the pacification of the afflictions without being burned. The five powers of the irreversible and the worldly end, and the nature of the five faculties, and the seven branches of enlightenment, are the sixteen moments of the path of seeing. The grounds and the path of meditation are the final result. The actualizing path is the mantra of the result; through blessing, it is the power and qualities of mantra. Without traversing the path, there is no result. For example, by moving a boat, one will obtain the supreme jewel. Even by the words that teach the subject matter, the result of truth is swiftly produced. Therefore, mantra is the path of Secret Mantra; without traversing the path, it becomes a clarifier. Thus, it is the power of the distinction of the subject matter. In order to make the explanation of "Thus [have I heard]" and so forth beautiful, the subject matter, the purpose, the connection, and the ultimate purpose of this tantra are to be shown. If the words of the subject matter were without substance, even if they were taught, those who prioritize realization would not engage; it would be like the general engagement with the whiteness of a conch, while being mistaken about its specific details. Therefore, because of that fault, those who follow the Dharma would not engage.
Therefore, one does not fail to engage [with the text] out of the thought that it is for children, the insane, or the supreme [only], or that it is not for others and so forth. Having first established the connection between all the words and their meanings, the subject matter, the purpose, and the ultimate purpose, one then offers praise. Thus, the connection and the subject matter must also be explained. Why should the connection and the subject matter not be explained? Otherwise, like the words of a madman, they would be incoherent; or, due to the attachment of those who claim there is no meaning—as in the case of a barren woman and so forth—the words would be severed, and those who are attached to the form of a eunuch would never engage, thinking, "Why should the words be severed?" Therefore, because it is the primary limb for engaging [with the text], the purpose should be stated at the very beginning. To understand from what that [purpose] is known, the purpose and the connection are also taught. Then, the ultimate purpose and so forth are taught. If one wonders what the subject matter is like, it is said that the path and the result are conceived of as the subject matter and the result. The subject matter is non-dual wisdom. Furthermore, because it appears directly to the mind when drawn forth by words, it is called the "direct subject matter." From the appearance of the conceptual subject matter up to the attachment to appearances, the meaning of the words drawn forth by sound realizes the subject matter; thus, even the words that indicate the subject matter are connected to the meaning of this subject matter. In this way, by relying on the path, the result is attained, and one will abandon those phenomena that are contrary to it. Even if that is so, [one might ask]:
If one wonders why that very [teaching] is shown, it is because realization never occurs without relying on the collection of words here. Why? If it did occur, then everyone would become independent of the collection of scriptures and so forth, which would be pointless. If [realization] existed [without them], it would either arise for everyone or occur without conditions; yet it is illogical for an effect to arise without a cause, just like a flower in the sky. Therefore, it would have to arise from a cause that lacks any specific nature. In the latter case, since isolated things lack the capacity to produce anything other than themselves, they do not arise. If the effect were to arise without the causal factors being complete, the effect would arise at all times, but that is not the case. Therefore, without the collection of scriptures, the realization of the subject matter does not occur. Likewise, the scripture is the means, and the scripture is related to the realization of the subject matter through the relationship of means and that which arises from the means. Thus, this collection of scriptures is the subject matter to be realized through implication, the purpose is that which arises from the means, and the relationship is inherent in those very things. Therefore, the purpose of teaching the scripture is the adoption and rejection [of what is to be practiced]. If one asks what that results in, it results in the perfection of one's own welfare, arising through the stages of the path such as the path of accumulation, "heat," and so forth. It is said to be related through the wisdom of this side, the paths of seeing and meditation, and so on; this also includes the final consummation, which is the purpose for the sons of noble family.
This is a relationship of arising from that and that, like fire and smoke; it is a relationship in the manner of a means and that which arises from the means. Therefore, the complete purification of the afflictions and the objects of knowledge is one's own welfare. That very same thing is also the relationship. Teaching [the path] together with the seed is the perfection of one's own welfare. Consequently, the purpose of the purpose is as follows: the final attainment of others—such as other non-Buddhists, śrāvakas, pratyekabuddhas, bodhisattvas, and those who have reached the culmination through Mahāmudrā—is the purpose of the purpose. Thus, for those who follow the Dharma, this tantra teaches the relationship of the subject matter and the purpose of the purpose. Then, the four—namely, the subject matter, the relationship, the purpose, and the purpose of the purpose—are definitively shown. For those individuals who follow through faith, it is unnecessary to teach because they have already definitively grasped the ocean of existence and definitively entered the Buddha’s word. Having thus stated the subject matter and the purpose, the explanation of the branches is the meaning of the text. In that regard, the words "Thus have I heard" and so forth are spoken as the words of the compiler; they are to be construed as "I heard what was thus spoken." This shows that at this time it was heard by this person, and at other times it was heard by others. "Heard" means heard by myself alone, without connection to others; that is what is meant by "heard by another." This was heard from the mouth of the twenty-three thousand [tantras] at the peak of Mount Meru. By this, the difficulty of hearing and the abundance of what was heard are also fully encompassed.
Others [teach] the four truths and so forth at Vārāṇasī, because the principal and retinue—such as Upāli, Śāriputra, and others—are distinct. "Thus have I heard" refers to what was heard from the Victors Dīpaṃkara, Śākyamuni, the principal Vajradhara, Vijaya, and so forth, in the past, present, and so on, and also what was heard in the interim; this demonstrates that the principal and the retinue are not distinct. If they were not distinct, it would contradict one's own words. If one thinks, "Because they are one, it is not a fault," even being one is not a fault; for the tantras state that all conventional appearances are delusive, unreal, and illusory, and thus in reality, they are solely emptiness. Even if they are distinct, there is no contradiction, for the Sugata is free from the two faults. Since everything is the peace of nirvāṇa, devoid of elements and sense bases, at all times it is empty of self and what belongs to self, like the moon and its reflection in water. Therefore, as for the Victory over the Three Realms, since he is of one nature with Vajrapāṇi himself, the disciples of the bodhisattvas are shown as "appearing through appearance," just as a form appears as two to itself due to the condition of a mirror. Likewise, for the sake of leading sentient beings through the generation of the mind of awakening, great compassion, and the Teacher, the retinue, the path, the forms of gandharvas, the aggregates, the twelve sense bases, the elements, the results of purification, the afflictions, and the many teachings that are taught are called "heard" because they are for the sake of leading sentient beings. The teachings of the vehicles from other sources are also for the sake of leading sentient beings.
"There is no vehicle and no result," it is said. Therefore, Vajrapāṇi heard [the teaching] from Trailokyavijaya; this demonstrates that the principal deity and the retinue are inseparable. If one wonders whether this contradicts the fact that they are one, it does not contradict it. The Blessed One Vajradhara appears as Vajrapāṇi, and he also appears as Trailokyavijaya.
Now, does he appear as a real entity or not? Is he an emanation or not? If he appears and is an emanation, he would not be a buddha, because he would appear as a distinct entity and possess two types of cognition. The Blessed One would then possess false cognition and be no different from a bodhisattva dwelling on the [bodhisattva] levels. For that reason, he should not be viewed as a buddha. If he is not an emanation, it is not logical for him to appear. Why? "Because if a result appeared without a cause, it would be logical for things such as rabbit horns to appear."
True. Those two [faults] occur if one possesses false cognition; since that is absent, they do not occur. Even if he were an actual emanation, it would not be a fault, because he appears in that nature at the time when the disciples are to be tamed. Or, even if he is not an emanation, he himself appears as the Victorious One at that time to tame them. Furthermore, because there is no interval in the Word, it is said that he heard it himself and the compiler heard it. In this context, for the sake of taming sentient beings, there is no distinction to be made between the Teacher and the compiler. The term "heard" is applied because the benefit of beings arises through immeasurable aspirations and compassion. Therefore, those two faults do not occur.
This is because it is free from all defects. As for the time, it is taught that "at that time" means hearing it at that specific time, rather than hearing it at another time. Regarding the phrase "Thus have I heard" (evam mayā śrutam), it appears as e-vaṃ-mā-ya. Bodhisattvas should understand this in terms of the five elements, the five families, the five wisdoms (jñāna), sounds, sense bases (āyatana), the eighteen constituents (dhātu), the mobile and the immobile, the five channels, the faculties, the joys, and so forth.
The branches of that teaching are:
The outer, inner, and ultimate—these three;
The non-literal and the literal;
The intentional and the non-intentional;
The provisional meaning and the definitive meaning.
The outer is applied to the inexhaustible expanse (dhātu);
The inner is the channels, winds, and bodhicitta;
The ultimate is the wisdom of the path of seeing.
The twelve paths of the Great Seal (mahāmudrā), which is the non-dual wisdom of the example, are the cognition of freedom because they are devoid of substantial entities. Furthermore, there are the five aggregates, the six collections, the twelve sense bases, the constituents, and the habitual tendencies.
Regarding that:
"Words that are not symbols for ordinary people
Are said to be 'not for the purpose'."
Śukra, sūtra, manu, hara,
Tantra, yantra, and mantra.
Through compassion, the Bodhisattva protects all ordinary sentient beings from all contaminated [defilements]. The tantra that completely upholds all mantras and cognitions without exception is the continuum of the nature of phenomena (dharmatā) and bodhicitta. This also upholds all that abides through emptiness. As it says in the scriptures:
"In whatever way they are to be tamed,
All sentient beings without exception should be 'slain' [transformed].
Taking what is not given, speaking lies,..."
In that very way, for the sake of sentient beings, one should practice by abandoning attachment and the like. For the benefit of all sentient beings and as a cause for the Buddha’s teaching, even if one were to kill all sentient beings, one would not be stained by sin. For the benefit of all sentient beings, by engaging all the Buddhas, even if one were to steal the wealth of others, one would not be stained by sin. There is no bliss like that of passion; offer that to the Victors. By relying on the wives of others for the sake of sentient beings, one will obtain merit. For the benefit of all sentient beings and as a cause for the Buddha’s teaching, it is said that even practicing the ten non-virtues and so forth will cause manifold merit to increase. From the state of meditative equipoise, one should kill one’s father and mother; one should not honor an evil king; one should destroy the city of the Brahmins. This is also taught in the Grong bar (The Village); it is called the "Explanation of the Purpose." The provisional meaning is taught as the three or nine vehicles. By "existence," the Śrāvakas and Pratyekabuddhas are mentioned. Those Śrāvakas who assert subtle particles as substantial entities are of a childish nature. Clinging to non-existence and desiring attachment is the state of a child; the Lesser Vehicle is a mistaken cognition. "To them, that vehicle is taught"—so it is said in the Tantra. That which possesses the authentic meaning, the natural state of emptiness, is the reality of the Bodhisattvas. The path of liberation is without acceptance or rejection. As it says in the scriptures: "For the great Bodhisattva, generosity is a bond."
From ethical discipline up to primordial wisdom (jñāna) is bondage. Bliss, emptiness, awareness (vidyā), and selflessness are also bondage. Why? Because they are devoid of a self. Furthermore, a son or daughter of noble family should not train in phenomena that are [merely] devoid [of self]. Therefore, the views of a self held by non-Buddhists and the cognitions of existence held by the foolish are easy to destroy. However, because the partial selves such as selflessness and the unity of awareness and emptiness are difficult to destroy, it is taught that one will not be liberated from saṃsāra. Thus, taking desire as the path is bondage. The absence of activity and the absence of attainment is called the definitive meaning (nītārtha). Because it was spoken in that way, that is the excellence of the time.
"All yakṣas roam about; it is extremely secluded and utterly pure." By this, the excellence of the place is shown. "All yakṣas roam about" refers to the summit of Mount Meru. There, yakṣas such as Pūrṇabhadra, Maṇibhadra, and Pañcika are present; they are shown as the retinue of the Blue-Clad Yakṣa. Furthermore, there are other fierce yakṣas there as well; the presence of all these is what is meant by "all yakṣas roam about." "Extremely secluded" refers to the realm of Ghanavyūha. This is like a maṇḍala appearing clearly within a transparent crystal; the celestial palace (vimāna) is said to be endowed with all spontaneous ornaments without exception. There, the Teacher of great primordial wisdom resides.
The retinue, the Dharma, and so forth abide as one, just as fire and heat are inseparable; they should be understood as being of a single nature. Therefore, there are three locations. The great yakṣa general, Vajrapāṇi clad in blue robes, is shown in the three locations as being inseparable from the three teachers, having been empowered by all the tathāgatas of the three times as the wrathful lord of activity. Regarding the great yakṣa general known as Vajrapāṇi: he is shown to be the chief of those fierce yakṣas, tamed by the nirmāṇakāya Vajrapāṇi. In that regard, the snake ornaments signify that the yakṣas of the retinue, who are inseparable from him, are adorned with emanated snake ornaments by the splendor of the Teacher. The tiger-skin lower garment and the blue upper robe signify that the yakṣas, out of fear, offered them to the light of refuge. Regarding the "Sugatas of the three times": when the bodhisattva Vajrapāṇi was dwelling on the tenth ground, he was placed in the center of a thousand-petaled lotus. All the buddhas of the three times then extracted the vajra of the emptiness of the mind and empowered Vajrapāṇi as the master of the mind and the compiler, granting him the command. This refers to the period from the time he was appointed to perform all activities. "Baring his fangs" means that with a mind like one enraged, his eyes resembling a mass of glowing embers and his breath blazing like fire, he possesses a terrifying roar. By baring his fangs, he devours and destroys the māras of wrong views.
With a mind full of wrath, he possesses great compassion; conventionally, he has the appearance of a wrathful deity. His eyes are a mass of glowing embers, which function in two ways: they ripen his own karma and terrify others by the mere act of looking. His breath blazes like tongues of fire, demonstrating that he subdues through his eyebrows and his mere sound. His terrifying roar is free from the four faults of speech, extracts the thorns of the mind, and strikes fear into the retinue by proclaiming the sounds of HŪṂ and PHAṬ. His hands and feet are adorned with the nāga Vāsuki; he wears the black nāga as a sash across his chest; and he is adorned with earrings of the black nāga and Nanda. This should be understood as his hands being adorned with black and yellow snakes. His feet are adorned with black snakes, and he wears a red belt. The sash across his chest is made of the scales of the haughty class of nāgas. Nanda and Upananda are the names of the nāgas, and it is shown that he is adorned with white snakes similar to them as earrings. He wears a blazing, jewel-encrusted crown; regarding the phrase "devouring blazing venomous snakes," "wearing a blazing, jewel-encrusted crown" means his head is adorned with precious jewels. "Blazing" refers to the four colors, such as black and so forth; it is shown that his head is adorned with precious snakes. "Devouring the venomous" is shown to mean that he consumes black snakes in his mouth. This demonstrates that the principal deity is the purity of desire, free from the fault of impaired ethical discipline, and serves as a sign of subduing the six classes of external nāgas. His face is full, and his eyebrows are drawn together over his forehead.
Regarding the description "pressing the lower lip with the upper teeth" and "having the appearance of Yama": the "full face" refers to the expansion of the face through the expansion of the meaning of emptiness, which is shown as the means of subduing those to be trained, such as the gods. "Pressing the lower lip with the upper teeth" means the upper teeth reach over the lower lip; specifically, it is the sign of subduing the rākṣasas. "The eyebrows gathered at the forehead" refers to the three wrinkles on the forehead, which are the sign of possessing the three kāyas. "Having the appearance of Yama" means having a form similar to a wrathful dwarf. By this, the class of Yama is subdued.
Regarding "the tongue flickering like lightning," "eating snakes," "having a large belly," and "terrifying with the sound of clapping hands": "the tongue flickering like lightning" means that the emanations are swifter than lightning. "Eating snakes" means that, like the harmful diseases of the nāgas, it clears away the torment of desire. "Having a large belly" refers to a large abdomen, which also demonstrates emptiness. "Clapping hands" means that because the principal deity possesses a vajra in his hand, he terrifies the malevolent.
Regarding "the nāga king Suparṇa bound as a belt" and "proclaiming 'A-la-la'": "Suparṇa" refers to a red snake bound as a belt. "A-la-la" expresses wonder at such an ornament. "Proclaiming" refers to the sounding of that sound.
Regarding "the depth of the ocean is eighty-four thousand yojanas, reaching to the knees," and "Indra and the Sun are carried on the shoulders": since the ocean is eighty thousand yojanas deep, it reaches up to the knees of Vajrapāṇi. His body is two hundred and sixty thousand [yojanas] tall.
The dimensions of the nirmāṇakāya are shown. Regarding "Indra and the sun are method and insight; the principal deity resides within," or alternatively, the measure is "the sun and moon move upon the shoulders of the principal deity." Some say that the sun and moon move upon the shoulders of the Lord of Gods, and that Vajrapāṇi resides above them; this refers to the subduing of gods. Regarding "destroying all nāgas, causing universal agitation by laughing with a great roar," it is for the sake of destroying the lords of the nāga classes and so forth, and for the purpose of uttering the sound "ha ha." As for the roar, by proclaiming the sound "hasadevata," all nāgas are terrified and faint, and their flesh and bones are offered into the mouth of the wrathful deity. Regarding "binding all nāgas, summoning and pacifying all bhūtas," this refers to summoning and binding the lords of bhūtas, such as Īśāna and others; having summoned them through the application of the iron hook, one offers an offering cake (bali) endowed with the three whites and the three sweets. Regarding "all nāgas," as for the binding, it cannot be severed; furthermore, it includes the general Yama and bhūtas, who are completely seized. Regarding "severing all applications, averting all applications, suppressing all applications, the lord of all qualities without exception," "applications" refers to the six external ones and the harms caused by blood and mantras; it means averting the vidyā-mantras created by others so that they do not take effect. Averting applications means protecting oneself and turning back the harm directed at one from others.
Regarding the suppression of the application: it is said that the wheel which repels the opponent is suppressed by the skull-cup of discord. These three phrases are profound; therefore, in order to show that they depend upon the guru’s pith instructions, they shall not be explained here. As for the qualities: they possess the eighteen unique qualities of a Buddha, the ten powers, the four fearlessnesses, the four types of perfect specific knowledge, and qualities such as loving-kindness. By this, it is shown that the Teacher, endowed with such qualities, resides in a sublime place.
The "twenty-eight yakṣa generals" and "all the powerful yakṣas" demonstrate the excellence of the retinue. His own retinue consists of the bodhisattvas of the ten grounds, Vajrapāṇi, gods, humans, non-humans, and so forth. Furthermore, from among the wrathful deities of the five families, the goddesses, the gatekeepers, and others, the wrathful deity Trailokyavijaya arises and makes this request, as connected with the text below.
The term "yakṣa" is mentioned because they create obstacles. These are the twenty-eight, such as Pūrṇabhadra, Maṇibhadra, Pañcika, and others. Regarding "all the powerful yakṣas," "power" refers to the ability to subdue all beings in one's own retinue, like sprinkling water from a wooden vessel. "All the fierce yakṣas" are those who eat raw, fresh meat. It should be understood that they also subdue asuras, gods, and malevolent yakṣas.
Regarding "all the gods, all the nāgas, all the gandharvas, and all the asuras," there are eight types of gods: the gods, the lord of the gods, the lord of the asuras, and so forth.
Mahādeva, Mahāviṣṇu, Umādevī, the Wanderers (parivrājaka), and the Lord of the Immortals (amarendra). The nāgas are the eight, such as Nanda and so forth, together with their retinues. The gandharvas are Pañcaśikha. The asuras are Vemacitrin together with his retinue. Regarding "all the garuḍas, all the kinnaras, all the mahoragas, and the bhūtas": the garuḍas are Suvarṇākṣa together with his retinue. The kinnaras are Druma, the horse-headed one, and others who dwell in the hollows of Mount Meru. The mahoragas are the mahoragas themselves, having human bodies with the heads of snakes and so forth. The bhūtas are the eight, such as Īśāna and so forth. Regarding "dwelling together with the pretas, the apasmāras, and so forth": the pretas are those with fire blazing from their mouths and so forth. The apasmāras are those who dwell on Mount Meru, the king of animals. "Together" means surrounding him. Regarding "dwelling like the sun, the moon, and the host of stars": being like the sun and moon refers to the two truths, method and insight, the two paths, and so forth. Being like the stars refers to dwelling together with the host of branches of those paths, like stars. This indicates that the Teacher dwells in that place together with his retinue and teaches the Dharma. Thus, the excellence of the Dharma is also fully demonstrated. Regarding "his Dharma," it is explicitly shown until it becomes invisible; it is not mentioned because it is the blessing of the Teacher and the Dharma.
Then, regarding the request made by the entire assembly to the noble Vajrapāṇi of the Blue Robe: "Then" means that the Teacher was dwelling in such a dharma. "Noble" means having abandoned the two types of obscurations. The meaning of the superior and distinctive [qualities] is the nirmāṇakāya Vajrapāṇi of the Blue Robe. From among the entire assembly, Trailokyavijaya arose, donned the blue upper robe, and asked: "You who wear the blue robe, what are you? What are the nature and the activities of your deeds? Are you an emanation of all the Sugatas? Are you the essence of the emanations of all the Buddhas? Are you the condensed master of body, speech, and mind? Are you empowered as the master of all enlightened activities? What is the nature of the Kriyātantra—the teaching that shows the activities, the generation and completion stages, the companions, the collections of rites, and so forth, which are the work of us, Trailokyavijaya and the retinue? Your fierce display of body, speech, and mind is a swift path that quickly liberates one from saṃsāra; we and our retinue shall listen to what the Teacher has spoken." This is the meaning. The chapter in which that name occurs is called by that name. Since it contains the five perfections of the introduction, it is called the "First Chapter: The Introduction." This is the explanation of the first chapter of the Root Tantra of Vajrapāṇi.
Although the introductory narrative has thus been presented, if the meaning of the generation and completion stages is not taught, accomplishment will not occur; therefore, the second chapter is now presented. Regarding the statement, "Then Vajrapāṇi entered the meditative absorption called 'Fierce Vajra' and spoke these words": as for the word "then," it means that immediately following the conclusion of the introductory narrative, without any interruption, Vajrapāṇi entered the meditative absorption of the three fierce aspects of the Teacher’s body, speech, and mind, and spoke these words.
"Regarding the mudrā, mantra, and mental application, one should visualize the King of Wrathful Deities. Through the blessing of the Wrathful Vajra absorption, it possesses various wondrous qualities." Regarding this: the sequence transmitted from one guru to the next is as follows. "Mudrā" refers to protection, the accumulation of merit, primordial wisdom, and the actual generation of the celestial mansion and so forth. "Mantra" refers to the emergence of the essence as the syllable HŪṂ upon a lion, lotus, and so on, within the celestial mansion, through the power of compassion. "Mental application" refers to the transformation of the syllable into the hand-symbol (cihna), which performs two functions. From that, the body is perfected as the King of Wrathful Deities, the wrathful deity of the Vajra family.
"The name of the wrathful deity is Nīlāmbaradhara (Blue-Clad). Upon seeing him, all other wrathful deities will drop their weapons." This was spoken at the time of subduing the yakṣas on Mount Meru. He is called "King" because he is the sovereign of them all. "The Wrathful Vajra absorption" is condensed by OṂ ĀḤ HŪṂ.
It is the burning and purifying, which is the generation as the deity of the three kāyas. The blessing consists of the absorption of the superior wisdom and the conferral of the five awareness empowerments, whereby the five Buddhas adorn the principal deity with the signs of empowerment. The nature of the guru’s family deity is the essence of the white and red Āḥ and Hūṃ. By saying "Guhyābhiṣiñca," it is placed upon the tongue, and one becomes endowed with the eighty branches of melodic speech; then, saying "Aho Sukha," it should be drunk. This is connected to the recitation of the mantra. Through this, one attains the siddhis endowed with various wonders. Furthermore, it is explained in connection with the extensive pith instructions. As for the mudrā, it teaches the generation of the celestial mansion and the principal deity. That, too, involves the accumulation of merit, the meditation on the immeasurables, and the accumulation of the wisdom-gathering by saying "Oṃ Mahāśūnyatājñānavajrasvabhāvātmako ’haṃ." Then, the four protections and the lotus should be generated through the miraculous display of the syllable Hūṃ. The secret mantra is emptiness. Through its blessing, from Yaṃ, Raṃ, Vaṃ, Laṃ, and Suṃ Bhrūṃ, the maṇḍala of the elements and the celestial mansion with four gates and eight charnel grounds are generated, beautified by outer and inner ornaments. In its center is the marked seat; that celestial mansion is also constructed of the five precious gems and includes the divine plinth. There, through the miraculous display of Hūṃ, the principal male and female deities of the ritual are generated in their complete form. Furthermore, there is no separate generation for the female consort; she is said to be complete like a body and its shadow. The secret mantra is the blessing of the male and female deities as E-Vaṃ, whereby the male and female deities enter into union.
By that, the five families of male and female deities are exhorted, and one visualizes the essence of the secret mantra as bindus and syllables within the celestial mansion of the white and red bindus. From that, the mind becomes the hand symbols. From those, the bodies of the wrathful kings are perfected. Regarding the "wrathful vajra samādhi," this teaches the emanation of the deities from the secret place:
OṂ VAJRA KRODHA NĪLĀMBARADHARA HŪṂ
OṂ BUDDHA KRODHA NĪLĀMBARADHARA HŪṂ
OṂ RATNA KRODHA NĪLĀMBARADHARA HŪṂ
OṂ PADMA KRODHA NĪLĀMBARADHARA HŪṂ
OṂ KARMA KRODHA NĪLĀMBARADHARA HŪṂ
OṂ TRAILOKYA VIJAYE HŪṂ
OṂ MAHĀKĀLA ROṢAṆA HŪṂ
OṂ VIRŪḌHAKĀYA HŪṂ
OṂ VAISRAVAṆĀYA HŪṂ
OṂ VAJRA LĀSYE HŪṂ
OṂ VAJRA MĀLE TRĀṂ
OṂ VAJRA GĪTE HRĪḤ
OṂ VAJRA NR̥TYE ĀḤ
OṂ VAJRA DHŪPE HŪṂ
OṂ VAJRA PUṢPE TRĀṂ
OṂ VAJRA ĀLOKE HRĪḤ
OṂ VAJRA GANDHE ĀḤ
OṂ VAJRA AṄKUŚA JAḤ
OṂ VAJRA PĀŚA HŪṂ
OṂ VAJRA SPHOṬA VAṂ
OṂ VAJRA GHAṆṬE HOḤ
OṂ BUDDHA ḌĀKINI A HRĪḤ HŪṂ
OṂ VAJRA ḌĀKINI A HRĪḤ HŪṂ
OṂ RATNA ḌĀKINI A HRĪḤ HŪṂ
OṂ PADMA ḌĀKINI A HRĪḤ HŪṂ
OṂ KARMA ḌĀKINI A HRĪḤ HŪṂ
Alternatively, one should append "KRODHĪŚVARĪ HŪṂ." By these mantras, the wrathful deities are drawn forth from space. The central wrathful deity returns to his own place, and furthermore:
Each according to the color of their respective family,
Wearing tigers and blue lower garments,
Adorned with the crown of their respective family.
Regarding the phrase "by the wrathful vajra samādhi":
In the east is the Buddha Nīlāmbaradhara; in the south, Ratnanīlāmbaradhara; in the west, Padmanīlāmbaradhara; and in the north, Karmmanīlāmbaradhara. The Buddhanetra has a wrathful face. As for their hand implements, all hold a vajra, a wheel, a jewel, a lotus, and a crossed-vajra in the right hands, while the left hands hold bells. Vijaya is red in color and holds a wheel and a staff. The Protector is also blackish-grey in color and holds a jewel and sandalwood in his hands. Virūḍhaka is blue in color and holds a stūpa and a lotus in his hands. Vaiśravaṇa is yellow in color and holds a stūpa and a mongoose in his hands. The goddesses and the gatekeepers also hold their respective colors and hand implements. Regarding the blessing of their body, speech, and mind: this refers to blessing them by means of seed syllables, hand implements, or the body itself. As for the blessing: the wisdom beings are invited into the space in front, and then the expulsion of obstructors, the offering of water for the mouth, the offerings, and the praises are performed:
From the palace of Alakāvatī,
Bhagavān Vajranīlāmbaradhara,
Who subdues the nāgas by the power of your light rays,
To you, the powerful one, I prostrate!
Bhagavān Buddhanīlāmbaradhara,
White in color, unstained by faults,
Holding a wheel and a bell in your hands,
To you, the mirror-like wisdom, I prostrate!
Bhagavān Ratnanīlāmbaradhara,
Yellow in color, with all purposes flourishing,
Holding a jewel and a bell in your hands,
To you, the wisdom of equality, I prostrate!
Bhagavān Padmanīlāmbara,
Red in color, endowed with passion,
Holding a lotus and a bell in your hands—
To you, the wisdom of discernment, I prostrate.
Bhagavān Karmmanīlāmbara,
Green in color, with flourishing activities,
Holding a crossed-vajra and a bell in your hands—
To you, the all-accomplishing wisdom, I prostrate.
Those who dwell in the courtyard are
Trailokyavijaya and the black Protector,
Virūḍhaka and Vaiśravaṇa—
Displaying the manner of the nirmāṇakāya,
To you, whose nature is emptiness, I prostrate.
Gaurī is graceful, and Ratnī is yellow;
Vīṇā is red, and Nṛtyā is green, performing the dance—
To you, the offering goddesses who satisfy with the meaning of emptiness, I prostrate.
In the southeast is the goddess Dhūpā;
In the southwest is the blue Puṣpā;
In the northwest is the red Ālokā;
In the northeast is the green Gandhā—
To you who perfect the ten pāramitās
And accomplish all desired aims, I prostrate and praise.
To the four gatekeepers—
The hook, the noose, the chain, and the bell—
Who utterly subdue the four māras without exception
And spontaneously accomplish the four activities, I prostrate and praise.
Buddhaḍākinī, the blazing glorious one,
Dark maroon, with blazing locks of hair;
Vajraḍākinī, the blazing glorious one,
Dark blue, with blazing locks of hair;
Ratnaḍākinī, the blazing glorious one,
Dark yellow, with blazing locks of hair;
Padmaḍākinī, the blazing glorious one,
Dark red, with blazing locks of hair;
Karmaḍākinī, the blazing glorious one,
Dark green, with blazing locks of hair—
Possessing the nature of the four emptinesses,
Displaying the manner of the nirmāṇakāya.
"Homage to the ḍākinīs who hold the hand-drum and khaṭvāṅga." With this, offer praise and dissolve [the deities] non-dually by means of the four mantras. The empowerment should also be received as before; it is not explained here as it was taught above. Having performed the torma offering and praise during the intervals between sessions, the recitation is as follows: clearly visualize the three-tiered mind in the precious palace and complete the numerical approach retreat. One should also fully understand and maintain the signs and the time. During the conduct of the session yoga, one should also meditate on and recite the path bodhicitta. By reciting "Svāhā Hūṃ Phaṭ," one brings [the practice] to full maturity. Through the excellent dedication of the roots of virtue and the aspiration prayers, illnesses and sufferings in this life are purified, and the common siddhis arise. Thus the gurus have spoken. "It possesses various wonders," and "There is no doubt that the activities will be accomplished." Regarding "Pacifying, enriching, magnetizing, and wrathful; killing, bewildering, and various [others] will certainly be accomplished; there is no doubt that these will be definitively achieved": if one practices as taught above, there is no doubt that the various activities of pacifying and enriching will be accomplished. Since this is clear in the root text, it is not written here. Therefore, regarding that maṇḍala from the perspective of the principal deity, there are practices of one, two, or three deities; and there are the five maṇḍalas of ten, eighteen, twenty-two, twenty-six, and thirty-five deities, as well as the maṇḍala of the four ḍākinīs, making six. These are taught by learned gurus as the maṇḍalas for oneself and others.
Regarding these, it is said: "In all those teachings, the wise should perform the ritual applications of accumulating merit, protection, and deity generation." This depends upon the guru’s pith instructions. Furthermore, for the sake of benefiting the deceased, the mudrās and secret mantras are taught; these should be understood in detail from the ritual for cremation.
Here, first, the corpse is bathed and obstacles are expelled. After adorning it with fine garments and ornaments, the relatives or parents should also perform the continuous recitation and the taking of vows. Protection and the approach retreat are performed for the corpse. Outside, one should perform either the extensive or concise ritual of the site, constructing a square maṇḍala of infinite extent. Using the ritual of the lines, the lines are laid out: the central and Brahma lines are struck, and the major lines, major divisions, and minor divisions are properly laid. The colored powders are consecrated, and the maṇḍala is drawn with two doors, walls, and ornaments. As the scripture states:
"For the purpose of benefiting the deceased,
One should construct the maṇḍala with the site ritual complete.
Once the two doors are finished, the ornaments are beautiful;
Offerings and torma cakes are fully presented."
Then, having completed the ritual implements such as the two sets of torma cakes, a hearth is built in the center of the maṇḍala. The corpse is invited on a chariot wheel, preceded by the music of drums, conchs, and great lutes. While performing the purification with the empowerment vase, one says:
"Bhagavān Vajrapāṇi of the Blue Robe,
Through the blessings of your body, speech, and mind,
For the purpose of benefiting the deceased,
Please grant the empowerment and blessings!"
Then recite: Oṃ sarvatathāgata nīlāmbaradhara śuddhaḥ śuddho ’haṃ.
Having circumambulated the cremation chamber, place the body in the cremation pit. Then, generate the bodhicitta, take the vows, and meditate on the samādhi of the chosen deity. Perform the rites up to the invitation of the Sugatas and the request for them to remain. In the space above the colored sand mandala, complete the offerings, prostrations, the offerings of the seven precious jewels and the vajra goddesses, and the praises. Consecrate the cleansing water and the torma for all elemental spirits, generate the guests, and perform the offering of the torma and so forth. Recite the verses beginning with "The Great Brahmā, Lord of the Sahā World, the assembly of gods of the form realm," in accordance with the outer tantras. Likewise, for the second torma, perform the invitation of the gods of the Joyful Grove, the consecration, the praises, and the offering with mantras. Having offered the torma, perform the purification of the deceased's karma through the mantra for purifying the lower realms and the light rays of the wisdom beings. Finally, make aspirations connected to the deceased and cast the bone fragments into tsa-tsas. This is expressed as: "Through various signs of blessing, that very [attainment] will certainly be accomplished." Furthermore, regarding the line "Through the mudrās, secret mantras, and mental union," one should understand that this also applies to the secret empowerment, the third and fourth empowerments, the channels, winds, and drops, the bodhicitta, the five stages, and so forth. "One should worship oneself, others, the noble ones, the gurus, and especially the sublime gurus."
Regarding the phrase "siddhis will swiftly arise": this means that one should, either personally or through others, make offerings—either physically or mentally—to the Noble Ones, that is, the Three Jewels or one's own iṣṭadevatā. The "guru" refers to the teacher who teaches the Three Pitakas; it is also fully explained as one who bestows blessings and acts as a guide. The "supremely holy guru" is the master of the Unsurpassed Secret [Tantra]; if one makes offerings to him, either physically or mentally, one's desired aims will be swift. These three lines teach the ritual of the assembly during the stage of generation.
Regarding the lines: "If one benefits others, that body appears as various bodies; the appearance is the illusory body": benefiting others is the nirmāṇakāya. "That body appears as various bodies" means that it appears in whatever form is necessary to subdue whoever needs to be subdued, thereby accomplishing their welfare. It is not that there is an appearance of a deity's maṇḍala [as a solid reality]; rather, it appears like an illusion or a dream, and does not exist in the ultimate sense. If one thinks, "If there is no opening [to the external], it is illogical for it to appear," [the text says]: "To subdue the wicked, it is displayed in a coarse body."
Regarding the lines: "Because that very variety is beyond thought, the actual basis is the single, perfect liberation": "variety" refers to the nature of things. "Thought" refers to cognition. The "essence" is the appearance as variety. As it is said in the scriptures: "Like the appearance of water, dust, and a rainbow, the nature of mind appears as the objects of things." If one then wonders, "Is the nature of mind truly an entity?", [the text says]: although it appears to cognition, it is not true as cognition. For it is said: "When analyzed through reasoning, the appearance itself is the emptiness of the entity."
Emptiness is also bliss and appearance; appearance is likewise the suchness of bliss and emptiness. Regarding liberation, it is said that one transcends the truth of a single entity, and that even the two truths are not taught as substantial things. It is not established as either two or one; it is the actual meaning of non-duality beyond thought. Thus it is said:
"The various are the magical display of the mind;
Apart from the mind, there are no other phenomena.
That which appears as phenomena is the deluded mind;
Since the nature of mind is unborn,
It transcends the extremes of existence and non-existence.
It is inconceivable and inexpressible;
Nameless, wordless, and letterless."
This is the second chapter, the second in number. This concludes the explanation of the second chapter from the Vajrapāṇi Root Tantra.
Although the benefit for oneself and the benefit for others were thus taught in the second chapter, if one does not know the root mantra of the Blue-Clad One and the concluding appendages, accomplishment will not occur. Therefore, those are now shown.
Then, from within the assembly, the wrathful deity Trailokyavijaya rose, adjusted his upper robe over his right shoulder, and addressed the Buddha as follows:
"Furthermore, regarding the application of secret mantras,
Through the secret mantra of daha and so forth,
Unimpeded activities are accomplished."
Regarding the phrase "furthermore, the application of secret mantras," this does not refer to the activities of calm abiding or meditative concentration; rather, it teaches the root mantra for accomplishing activities and the appended mantras. The word daha first indicates the root mantra that performs the burning, and it is said: daha daha paca.
Regarding the accomplishment of unimpeded activities: if one recites the mantra while possessing the divine pride of the deity, whatever is to be done will be accomplished, just as lightning strikes from the sky.
"Adorn the third with the lower of the two; to that, add the upper of the two. Possessing the names of the pair, the pair, and the further name, the meditation and the hook-application should be performed."
In this regard, "the lower of the two" refers to the second syllable of insight. "The third" refers to the third long syllable of method. "Eight" refers to the second of the sixth. "To that, add the upper of the two" means adding the final syllable of method. "The upper" is Ha. "Possessing" refers to the end of the third of method. Gṛhṇa gṛhṇa means "seize, seize!" "The further name" is the name of the specific person. "Meditation" refers to the wrathful deities holding hooks. "Form the hook mudrā with one's own hand" is the meaning. As for the mantra, it is explicitly stated; by possessing the divine pride of the deity and reciting the aforementioned mantra, one summons [the target] without impediment.
"The end is the third of the previous; know the striking mantra to be twice as before." By this, the end is the third syllable of method alone. "The upper" is Ha. "Twice as before" means reciting hana hana; by reciting the mantra associated with oneself, the wrathful deities holding swords and weapons are commanded to strike the vital points.
"The second of the first of the third, possessing the method syllable of the sixth of the upper; possessing twice as before, this is the mantra of realization." In this regard, the first of the third is the male letter Ṭa. The second is Tha.
The sixth [letter] is the male letter ya. Regarding the knowledge of the striking mantra to be recited twice as before: it means "strike, strike thoroughly" with hammers, thunderbolts, and vajras. Regarding the first [mantra] endowed with two [parts], it possesses the seed-syllable of fierce joy. Through the extraction of the two repetitions, the activity is accomplished; it cooks [the object] as before.
In this regard, the second is the method; the first is the principal, which should be understood as before. It is the first of the fifth [group]. "Fierce joy" is ha. The two repetitions are pa ca ha, which are the two siblings. "Accomplishing the activity" means that whatever is performed is accomplished. "Cooking" means to thoroughly roast and burn it with weapons and hammers. This is the third chapter, the third in numerical order. This is the extensive explanation of the third chapter from the Vajrapāṇi Root Tantra.
Although the extraction of the mantras has been explained in that way, if the root mantra and the appendage (śam-bu) are not shown, the activity to be performed will not be accomplished; therefore, those are shown. Then, the noble Vajrapāṇi, clad in blue, entered the meditative absorption (samādhi) of the "Accomplishment of Various [Deeds]" and spoke these words. Regarding "the noble Vajrapāṇi": he is a nirmāṇakāya who is superior to others in his activities. Because he has completely abandoned the afflictive obscurations and the obscurations to knowledge, he is called the "Noble Vajrapāṇi." Regarding "entering the meditative absorption of the various blue bodies": having entered the meditative absorption of the various three bodies, he spoke this mantra that accomplishes all activities. It means that having first recited this mantra, one should constantly recite this mantra of the accomplished noble Vajrapāṇi.
"By constantly reciting the root mantra, there is no doubt that one will be liberated from all demons and sufferings." Thus it is said. Regarding the statement: "Any yogi who holds this will be thoroughly liberated from all faults and will obtain all excellent qualities," "anyone who holds this" refers to any son or daughter of noble family who holds this mantra; "that yogi" means one who possesses the meaning of emptiness. "Faults" refers to liberation from the lower realms, the three or eight types of suffering, and illness. "Excellent qualities" refers to obtaining all the qualities of a buddha.
"The authentic result will be perfectly accomplished; this mantra is the name. For those disciples who possess the limit, the mantra possesses the limit of the end." Regarding this, "the authentic result will be perfectly accomplished" means that the supreme qualities and common attainments will be achieved. "This mantra is the name" means it is the ultimate name, while conventionally it is Vajrapāṇi. "The limit of the disciples is such-and-such" and "by connecting the mantra of the four activities, the combined root mantra will be accomplished"—this is the meaning. The fourth chapter is the fourth in number. This is the extensive explanation of the fourth chapter from the Vajrapāṇi Root Tantra.
Although the root mantra and the appendage (śam-bu) have been shown, if the remedy for expelling the diseases of the nāgas is not shown, accomplishment will not occur; therefore, that is now shown. Then, the noble Vajrapāṇi, clad in blue, entered the meditative absorption (samādhi) of the "Manifest Accomplishment of Light Rays."
Regarding the phrase "Thus it was said": since the Noble One was explained above, he is not described here. In this context, it should be connected as follows: having been requested by Trailokyavijaya, the Blessed One then entered into meditative equipoise within the light rays of the five elements, which possess power, and spoke this dharma for the removal of the diseases of the nāgas.
"If one thoroughly meditates on the Buddhas of the four elements, the meditation on their respective activities is as follows: visualize eight fires and two winds; the eight waters are the actual entities; likewise, the eight earths possess the fruit of the syllable HŪṂ."
Regarding this: the Buddhas of the four elements are the Blue-Clad Vajrapāṇi of the water element and so forth. The "respective activities" refer to the subduing of the sounds of the elements and healing according to the proper method. As for the mantras, one meditates on the syllables RAṂ, PAṂ, LAṂ, and YAṂ in their respective eight locations as the antidotes, and this is connected to the recitation of one's own mantra.
The four elements are situated according to the influence of the Buddha Amitābha for the sake of various activities. In the eight locations—the two soles of the feet, the two hips, the two hands, the groin, and the throat—one meditates on eight orange-red triangles arising from RAṂ to clear away disease. From YAṂ, eight winds scatter [the illness]; from PAṂ, eight waters wash it away; and from LAṂ, eight yellow earths stabilize it. This means that one should visualize eight Ratnasambhavas to provide stability. Likewise, it is taught that the other elements appear in the same manner.
According to one tradition, this teaches the dissolution [of the illness] by accomplishing the power of the nature of the four elements: "The eight winds are endowed with two fires."
The two fires are the self-fire and the specific fire, which serve to awaken karma and habitual tendencies. As for the winds, by mixing and reciting the three fire mantras of the upper and lower [winds], accomplishment is achieved, particularly for leprosy. Because these two fires are profound, they depend upon the guru’s pith instructions and have not been written here.
Regarding the verse: "The fruit is the chief of the yakṣa families; the four accomplished mantras are fully realized," the gradual fruit is as follows: once the diseases have been cleared by the four elements, the bindu is washed with the syllable baṃ, and from that syllable, one generates oneself as the meditational deity. One should meditate on Ratnasambhava in the eight locations. The four accomplished mantras are raṃ and so forth, for it is through them that accomplishment occurs.
Regarding the verse: "With e and the respective endings, the fire deity is fully realized by the former; constantly recite the root mantra," the term e is an expression of wonder regarding what was taught above. The "respective endings" are the mantras of the four elements. "The fire deity is realized by the former" indicates that the water deity and the others are likewise realized. Regarding "constantly recite the root mantra," this means reciting that very mantra until accomplishment is reached; the activity mantras are used during the performance of specific rites.
This is the fifth chapter, the fifth in numerical order. This is the extensive explanation of the fifth chapter from the Root Tantra of Vajrapāṇi, the Blue-Robed One.
Although the healing of the four elements has been taught, if the fire offerings (homa) of the four activities for the diseases of the nāgas are not taught, accomplishment will not occur; therefore, they are taught here.
Then, the noble Vajrapāṇi clad in blue robes entered into the meditative absorption of the accomplishment of the ten activities and spoke this fire offering of the ten activities. "Noble" has been explained above. The "ten activities" are those connected with the four enlightened activities: expelling, binding and suppressing, stupefying and summoning, invisibility and swift-footedness, the accomplishment of all aims, and the meditative absorption of protection. It is said that he entered into that meditative absorption of enlightened activity and spoke this very fire offering of the ten activities.
From the phrase "for pacifying, śāntiṃ kuru" and so forth, it is said: "The hearth is in the shape of an eight-petaled lotus." Since this is clear in the root text, it is not written here. Vidhvaṃsaya means to separate. Uccātana means to expel. Mohaya is taught as stupefying. Stambhaya means to suppress. Udmana refers to common accomplishments. Ākarṣaya means to summon. Vaśīkara means to make invisible and to cause to be summoned. Rakṣa means protection. Mohaya means the accomplishment of the aim.
Regarding the pith instructions for the activities: it is taught that the hearth should be made circular and white for pacifying, square and yellow for enriching, crescent-shaped for magnetizing, triangular for wrathful activities, and like a bhaga or a lotus for the others; therefore, one should understand there to be five types of hearths. Regarding the phrase "Bāgana-mitra-mahetṛ-krodha-mitha," one should generate the respective fire deities within the celestial palaces of their respective hearths in accordance with the activities, and having made offerings and presented the burnt substances, one recites the śāntiṃ kuru mantra and so forth, thereby showing that the respective aims are accomplished.
The sandalwood wood and the substance called mi-tha are combined with the flesh of an owl and a crow, the flesh of a camel, or alternatively, the flesh of one who died of dropsy; these are the three powders for the ritual offering. The flesh of a vulture, a hawk, and a magpie, or the flesh of an owl, is offered as an incense of sandalwood, thoroughly consecrated and burned. Regarding this, the scripture states:
"In the individual celestial palaces of the hearths,
The fire deities are individually invited;
They are absorbed non-dually and offerings are made.
The Noble One in Blue Robes is generated,
And each fire deity acts as the crown ornament.
If one offers and praises, all activities will be accomplished."
Thus, it is taught that by inviting, offering, and making requests, the purpose for which the rite is performed will be achieved. This is the sixth chapter, the sixth in numerical order. This concludes the explanation of the sixth chapter from the Root Tantra of Vajrapāṇi in Blue Robes.
Although the ritual of fire offering was taught in the sixth chapter, if the ritual of the me-sreg and the empowerment were not taught, accomplishment would not occur; therefore, they are taught here. Then: "The glorious one in blue robes, the supreme subduer of those difficult to tame, the Lord of Secrets in blue robes." Regarding this: "Then" refers to the period following the explanation of the sixth chapter. "Glorious" refers to the glory of self and others arising from the causal primordial wisdom (jñāna); the goddess Vajrasamādhi is emptiness and compassion. "Those difficult to tame" refers to the yakṣas and nāgas who are malevolent. "Subduer" refers to Vajrapāṇi, who subdues them on the summit of Mount Meru, as previously explained.
The Lord of Secrets is the master of body, speech, and mind; he is taught to be the compiler. Regarding the phrase, "Having entered the meditative absorption of the Great Fierce One, the Blazing One, and subduing the assembly of nāgas in the retinue": "Fierce" refers to the manifestation of the fierce body, speech, and mind; having entered that meditative absorption, the King of Garuḍas dispatched emanations and proceeded to the great ocean, where he brought the nāgas of the four families under his power.
It is taught as a ritual for averting afflictions:
"In a dwelling with three levels,
The exterior should be cleared of impurities and cremation remains."
"Afflictions" refers to those seized by nāgas and spirits who are tormented by suffering. A "dwelling with three levels" refers to a three-story house, with doors facing east, west, and south. "Clearing the exterior of impurities and cremation remains" indicates that the outer part of the house should be cleaned.
"In a triangular black pit,
Mix sandalwood with poisonous wood;
Kindle it with the fire of a black man's discarded clothes,
And generate the deity and the fire-god as non-dual and one.
Absorb the wisdom beings and gather the blessings.
Having made the deity and the fire non-dual and clear,
Visualize fire above and below the patient.
With that fire, burn the power of the obstructors in the eight locations,
And completely cover the nostrils."
The master, possessing the meditative absorption of the Garuḍa, offers the offerings and the substances for the fire ritual. Reciting the fierce mantras that suppress the nāgas, he fumigates with the smoke of guggulu, human fat, and so forth. By this, the obstructors are rendered powerless; if they are separated, they flee.
In that middle chamber, it is shown that the external māras and the signs of māras are naturally empowered. Furthermore: "The Mother, with locks of hair, holding a vase of nectar, radiates light throughout the three thousandfold world-system without exception. The summoning and displaying of the outer and inner is taught as the activity of the three syllables." Then, it is said: "Oṃ āḥ hūṃ vajra āyuḥ śiñca hūṃ." Thus, one should first perform the ritual bath with the essence of nectar. The inner bath is the meditation on emptiness. There, one should please the master with offerings. "By bestowing the vase empowerment within, there is no doubt that obstacles will be averted." Regarding this: first, one completes the approach retreat, which consists of the approach in terms of time, number, and signs. Alternatively, as it says, "Since the approach has already been completed above, one should meditate on the application of the approach." The stages of the site, the preparation, the accomplishment of the maṇḍala, and the ritual for admitting the disciples—the outer and inner entry—must be performed with complete purity. Having placed [the disciple] on the empowerment throne: "By knowing the family and self-awareness, and by washing away the general and the afflictions, through the empowerments of the Lord and so forth, the continuum is purified and the fruit is attained." Thus it is said. Then, to explain again: "Oṃ sarva tathāgata nīlāmbaradhara abhiṣiñca hūṃ." This is associated with the blue flower. "Oṃ sarva tathāgata nīlāmbaradhara vajra ādarśa abhiṣiñca hūṃ." This is associated with the water empowerment, through which hatred is purified. "Oṃ sarva tathāgata ratna vajra abhiṣiñca hūṃ." This is associated with the crown, through which pride is purified. "Oṃ sarva tathāgata samanta abhiṣiñca hūṃ."
By this, through connection with the vajra, attachment is purified. Oṃ sarvatathāgata-pratisamaya-abhiṣiñca hūṃ. By this, through connection with the bell, jealousy is dispelled. Oṃ sarvatathāgata-kṛtānuṣṭhāna-abhiṣiñca hūṃ. By this, ignorance is purified, and one gains mastery over primordial wisdom (jñāna). Then, the Buddhas of the three times confer the empowerment, reciting: Oṃ sarvatathāgata-abhiṣeka-abhiṣiñca hūṃ hūṃ hūṃ. Then, the various activities and the secret empowerment are also conferred; the white and red drops are placed upon the tongue, and one recites: Guhyābhiṣiñca hūṃ hūṃ hūṃ. Then, the master grants the authorization to meditate on the deity, recite the mantra, and so forth. Regarding this, the Empowerment Tantra states: "If one has not been granted the authorization for empowerment for listening, practicing, and so forth, there will be no result and one will be ruined. Therefore, empowerment is of the utmost importance." It is said that by doing so, one is turned away from suffering, illness, and the lower realms.
"Kye ho! Supreme subduer of the afflicted! Ema! Great and fierce mantra! Ema! Terrible and fearsome one!" This teaches the empowerment; it is a marvelous praise for the recitation connected with the empowerment deities and the root mantra. "Ema! Great mantra" refers to the fierce mantra of the nāgas connected with the empowerment. "Ema! Terrible and fearsome one" refers to the nāga-demons, who are overcome by the empowerment and the ritual applications.
"Ema! Great yoga of the most secret! Homage to you, Vajrapāṇi! Homage to you, the wrathful one free from partiality!" Regarding this:
Ema! The "Utterly Secret" is the essence of silence, the whispered recitation of the Vajra. By reciting the secret meaning twenty million times, the yogi is connected with the deity, and thus it is said, "that yogi recites." Since you possess the qualities shown above, I praise you. I praise you, who are impartial toward all disciples without exception and who possess all primordial wisdom without exception. Thus it was said. The seventh chapter is the seventh in numerical order. This is the explanation of the seventh chapter from the Vajrapāṇi Root Tantra.
Although the removal of obstructing spirits and the conferral of empowerment have been taught, if the activity of the torma offering is absent, accomplishment will not occur; therefore, that is taught here. Furthermore, from within the assembly, Trailokyavijaya rose from his seat and made this request; this phrase is to be applied to all the chapters. Regarding the statement, "Having spoken thus, after all the retinue was delighted, he spoke as follows": "Having spoken thus" refers to the preceding words. "Not just some of the retinue" refers to the connection with the empowerment and the mela. "Spoke as follows" refers to the subsequent words. This shows that he spoke those things.
Regarding "The torma endowed with everything": this refers to the outer and inner torma offerings. As for the outer torma, there are two types: the pure torma and the obstructing spirit torma. Regarding the first, it is said: "One should offer a torma endowed with the three whites, the three sweets, and rice." Upon a white lotus stalk, [one recites]: OṂ SVĀ SVĀHĀ HŪṂ JAḤ. OṂ INDRA YE HŪṂ JAḤ. AGNAYE HŪṂ JAḤ. YAMĀYA HŪṂ JAḤ. NAIRṚTYĀYA HŪṂ JAḤ. VARUṆĀYA HŪṂ JAḤ. VĀYAVE HŪṂ JAḤ. VĀYAVE HŪṂ JAḤ.
Kuverāya hūṃ jaḥ! Īśānāya hūṃ jaḥ! Hetvadhipataye hūṃ jaḥ! Sūryacandrāya hūṃ jaḥ! With these words, invite them and present the torma according to the Outer Tantras. Then, offer the torma with the mantra appendage taught above: hūṃ baliṃta kha kha khāhi khāhi! oṃ inda jamā jala jakka bhūti vahni yava rakṣa tsanda sutsa mata pampa tāla batāla aṭṭa sappa svāhā idaṃ baliṃ bhūja.
Invite them by reciting: "The Sahā world-system of the three thousandfold universe..." and present offerings. Recite these verses:
"Great Brahmā, Lord of the Sahā world,
All the hosts of deities of the Form Realm,
In the divine assembly hall of Sudharmā,
Vajradhara, King who shows the path to liberation,
Śakra and his retinue,
The hosts of deities atop Mount Meru,
Indra, the wielder of the vajra," and so forth.
Thus, make offerings and proclaim the aspiration prayers. For the torma containing meat and alcohol, invite them with oṃ a-nṛ-su-tri-pre-du ja together with the hook-gesture. Offer the torma as before and recite:
"Gods, asuras, yakṣas, mahoragas,
Garuḍas, suparṇas, and kaṭapūtanas,
Those with miraculous powers who dwell upon the earth,
Together with your wives and retinues,
Come here from your abodes to bestow benefit!
From the Peak of Existence down to the hell realms,
All beings of the six classes without exception,
Come here from your abodes to bestow benefit!"
Thus, one should say.
Having made offerings with the words, "Offering to the Joyful Grove," and "Thus acting for the benefit," one should present two torma offerings. These are for the purpose of pacifying obstructing spirits during the times of cremation, consecration, or empowerment. The inner torma consists of the five meats and five nectars, which are the "rays of all-encompassing [bliss]" and are connected to the external requisites.
Regarding the purification with raṃ, the fanning with yaṃ, and the washing with khaṃ: the red raṃ burns the skull-cup and the secret samaya substances. The ashes of what has been burned are scattered by the wind from yaṃ. They are washed by the stream of water from baṃ.
Regarding the application of the descent of yaṃ and raṃ: from yaṃ comes the wind, from raṃ the fire, and from a the skull-cup. It is lifted by the wind, or lifted by the essence of the Body, Speech, and Mind. Inside, within a moon from a, are the five nectars; upon a sun are the five meats. Above those are the three syllables, the king of secret mantras, together with the blue vajra and the wisdom āli.
The wind is generated and the fire blazes; the method and wisdom melt, and the three syllables purify. Light radiates from e, and with hūṃ, the lord is invoked. Light rays radiate from the tip of jaḥ, causing the descent of the wisdom nectar. Recite: oṃ aralli ho samaya jaḥ hūṃ baṃ hoḥ. Also recite oṃ āḥ hūṃ svāhā and thus bless the torma.
Summon the sentient beings of the six realms with jaḥ. Bless them as the essence of the assembly of wisdom deities. Invite the many assemblies of wisdom deities and dissolve them non-dually. Furthermore, bless the Guru as Akṣobhya.
Recite the respective root mantras seven or twenty-three times, adding baliṃta khāhi khāhi. Then recite three times: mama sarva śatrūṃ hūṃ amuka mahima camotabasaṃvabugurutiraṃ prayāṃvakṣa bali idaṃ gṛhṇa khāhi khāhi rakta pivato āḥ hūṃ kramasamaye svāhā. Offer to all sentient beings with oṃ akāro. Then, the goddess of meditative concentration (dhyānī-devī) presents the offering. This means that from the tips of the light rays of the hūṃ, many goddesses emerge and make the offering. The pure torma is the same as above, so it should be understood here as well. Thus, from the Tāndhra of the empowerment: "In all torma rituals, if there is no prior practice, no sequential order, incomplete substances, or lack of meditative concentration, this too will purify obstacles." Therefore, having meditated on the preliminary deities, one should bless the outer and inner torma substances without mixing them, ensuring they are complete and distinct, and then dedicate them, make aspiration prayers, and carry them to a clean place. Now, with the words "the wrathful one clad in blue," the samaya is proclaimed; this is the actual practice. The akāro mukhaṃ is also given to all, as explained above. This is the eighth chapter, the eighth in number. This is the eighth chapter from the Vajrapāṇi Root Tantra, which extensively explains the outer and inner tormas. Although the outer and inner tormas have been offered, if the mantras had not been shown, those with devotion toward them would not achieve success; therefore, they are now shown. Then: "The glorious one clad in blue, the master who tames those to be tamed." This means that after the eighth chapter has passed, then...
"Glory" (Śrī) refers to the goddess, who is the glory of the two accumulations of merit and primordial wisdom. "Difficult to subdue" has been explained above. "The Lord" is the nirmāṇakāya Vajrapāṇi. Regarding the statement: "For those without the wheel of meditative concentration, the certainty of the mantra shall be explained," "meditative concentration" refers to the absence of śamatha and vipaśyanā; it refers to those who have no interest in that yoga. "The certainty of the mantra" refers to the explanation of its divisions. In that regard, the thirty-one syllables from tadyathā to va pi śuddhi teach the root mantra. From tadyathā buddha to nāga trāsaya phaṭ is the time for the "stain-free" [ritual] of suppressing or killing the nāgas. From nīlāmbaradhara phaṭ to kuṇḍaṃ mardaya saha phaṭ teaches the activities of averting the demons of Yama, accomplishing wealth, and opening locks. The word preta teaches the averting of hungry ghosts and piśācas. By the word yakṣa, one should understand the averting of yakṣas. From hasa to vighnaśakara phaṭ phaṭ is the general killing of bhūtas; one should understand this to be applied to all. Sarva śatrūn is for subduing the enemies of the Saṅgha; one should strike in a triangular pit with the two ends of a staff, reciting the mantra either in the upper and lower [sections] or three times. Nīlāmbara and saha are the mantras of the Father and Mother; these are to be applied to the approach and accomplishment stages. Regarding whether to recite while cutting [the effigy] or not, the Sugata did not speak of it; he simply said that whatever is performed will be accomplished. Furthermore, for the long mantra alone: oṃ caṇḍamahāroṣaṇa hūṃ phaṭ.
Thus, one should understand that the signs [indicate] that the nāgas have become malevolent spirits and that the recitation is to be performed. From the Vajradaṇḍa, the praise beginning with "Homage to you" is presented, but it is not explained here. This is the ninth chapter, the ninth in numerical order. This concludes the explanation of the ninth chapter from the Extensive Commentary on the Root Tantra of Vajrapāṇi.
Since the activity of killing cannot be accomplished if the nāgas are not summoned, the summoning is taught. Then, the mantra for summoning the nāgas is taught:
"Through the application of the Vajra Hook and the Wind, success will be achieved. Likewise, even through Fire, they can be subdued."
Regarding this: "Then" means after the ninth chapter has passed. The intermediate phrase "the nāgas are the nāgas" is in the long form. Possessing the vajra samādhi, one should recite the lower mantra of the Vajrapāṇi Hook; below, the Wind Deity lifts them up on a camel and summons them. "Likewise, even through Fire, they can be subdued." Because they can be subdued in that way, "this summoning mantra shall be taught." Regarding "even through Fire, they can be subdued": at the site of harm, one burns them in connection with the Fire mantra; then, one should understand that they are summoned. The mantra is connected with the name of the specific [nāga]. This is explicitly taught.
"One should recite with fierce meditative concentration. One should exert great effort in this recitation." Regarding this: "Fierce meditative concentration" refers to the attire of a wrathful deity, one who is terrifying and formidable. The recitation is connected with the word gṛhṇa (seize). It is said that many wrathful deities holding hooks lead them away.
"All the various classes of nāgas without exception, shall be summoned by this and not otherwise." Regarding this:
The various classes of nāgas are also said to include the nāgas of the four classes, as well as the gnyan and the sa bdag. It is taught that these cannot be summoned by any means other than the meditative absorption (samādhi) and the mantra (mantra) explained above. Regarding the line: "By the meditative absorption of summoning, all the nāgas who have been summoned," the meditative absorption of summoning is that which was explained above. "Summoned" means they have come from their own abodes. In that regard, for nāgas who have not been bound by oath, one should perform the ritual of the skyer pa wood and the fire offering (homa); the hearth, the cord, and so forth, must depend upon the oral instructions of the guru. "Having invited them into a copper basin" means that within a copper basin, one should fashion the forms of the six nāga classes from dough, and also pour in various nāga medicines. For the forms of those afflicted by the disease, one should arrange frogs and so forth. Regarding the line: "With an iron hook, a kāyatsa, / A wooden stick twelve finger-widths long / Should be completely cut," it is said that a twelve-finger-width twig of smyag shad should be gathered by an eight-year-old child, bound with peacock feathers and colored threads, and used to perform the cleansing ritual (byabs) for those afflicted. The frogs should also be placed upon a maṇḍala, and the afflicted person should be visualized as a deity and protected. This is connected to the subsequent mixing of the samaya and healing with the supreme medicine along with the verses. Then, proclaiming the greatness of the wrathful deity, one should command them not to cause harm and send them back to wherever they cause harm. The tenth chapter is the tenth in numerical order. This concludes the explanation of the tenth chapter from the Extensive Commentary on the Root Tantra of Vajrapāṇi.
Although the summoning has been taught, if the activities of wrath alone are not taught, the [subjugation] will not be accomplished; therefore, the wrathful activities are taught. Regarding the statement: "Furthermore, I shall explain: for those who are not tamed by peaceful activities, the fierce mantras for suppressing the nāgas shall be taught," this means that after the summoning, for other nāgas, nyen spirits, and local lords who do not obey through peaceful means, the mantras, mudrās, substances, and meditative absorptions (samādhi) for suppressing the nāgas are taught. For those who have not been bound by oath, one should first act with peaceful means and then subdue them with wrathful means. The mantra is spoken from "Oṃ Vajrapāṇi" up to "Hūṃ Phaṭ." Furthermore, in connection with my name, it means: "May the wrathful deities strike the nāgas! Strike with weapons!" "Daha" means "burn, burn the corpse!" "Non non" means "suppress, suppress" with power or strength; it means "the wrathful deities suppress them," and "thoroughly suppress, completely suppress!" It means "strike, strike so that they are unable to move!" Regarding the statement: "With the vajra of meditative concentration, one should bring it down upon the one to be tamed; below, one should visualize a wheel of fire," "meditative concentration" refers to the clarity of one's own root maṇḍala. It refers to the emanations of the wrathful deities holding vajras and hammers. "The one to be tamed" refers to the wrathful deities bringing down a rain [of weapons] from above. Regarding "below, one should visualize a wheel of fire," it is like the triangular, gaping hell of suffering; when the ground is ablaze with fire, fire also blazes from the navel of the object of practice, burning them. Regarding the statement: "By the samādhi of the great mass of fire, suppress them in the center of the great expanse of blazing fire," this means:
The mass of fire is greater than the fire at the end of an eon and will burn [the enemy]. "Tormenting" refers to the wrathful deities, weapons, and light rays. Furthermore, it is said: "By the extreme clarity of my meditative absorption, a rain of weapons falls upon the blazing ground of karma; there is no doubt that [the enemy] will be separated from it." Regarding the line: "Strike with white mustard, black mustard, or chaff, and emanate wrathful deities," the pith instruction teaches that one emanates wrathful deities holding weapons from the syllables of the white mustard and so forth to perform the torment; this is connected to the preceding mantra. Regarding the line: "Strike the primary effigy with the hawk-eyed [deities] and so forth, and emanate the emanations of the wrathful deities," this means to strike the effigy with the ritual substances of the five predatory birds—the hawk, the falcon, the owl, the vulture, and the crow—while reciting: "Srog-cog nan-rbad, crush the body, māraya phaṭ!" Thus, many emanations of the Garuḍa slay and torment [the enemy]. Regarding the line: "Various beasts of prey with beaks and talons, scratching with beaks and talons, emanate emanations," this means that with the claws of the tiger, lion, brown bear, cat, and wolf, they scratch [the enemy], and many wrathful deities, appearing like those beasts of prey, tear apart the flesh and bones. "Swiftly liberated" means swiftly liberated from the diseases of the nāgas. This is the eleventh chapter, the eleventh in numerical order. This is the explanation of the eleventh chapter from the Extensive Commentary on the Root Tantra of Vajrapāṇi. Although the tormenting of the nāgas has been taught, if there is no offering, the purpose will not be accomplished; therefore, the offering is taught. Regarding the line: "Then the Noble One clad in Blue Garments offered an offering to himself," the Noble One clad in Blue Garments was explained above.
Regarding the offering of oneself to oneself: it is for the sake of pleasing the leader through the retinue, pleasing the retinue through the leader, pleasing oneself through oneself, and for the sake of accumulating merit for the multitudes of sentient beings. This offering of oneself to oneself is also a great offering; because it is thoroughly embraced by a mind of non-referentiality, it is renowned as the "unsurpassed offering." Thus it is taught in the Vajrapāṇi Subsequent Tantra.
From "HŪṂ Vajradhūpā HŪṂ" up to "VAJRA ĀLOKE," the outer offerings are shown. Furthermore, it is taught that first one invites [the deities] and offers seats; then, having pleased them by presenting many outer and inner offerings, one confesses misdeeds and dedicates the roots of virtue.
"Bhagavān, whose nature is the dharmadhātu, free from defects, though you do not stir from the dharmadhātu, for the sake of benefiting practitioners and other sentient beings, Protector of Beings, please come in the manner of an emanation. JAḤ HŪṂ BAṂ HOḤ. Upon the lion, elephant, wheel, lotus, sun, and moon throne, this most beautiful, supreme, stainless, and resonant seat—I offer it well to the powerful Vajrapāṇi. Protector of Beings, Supreme among Men, please be seated upon the throne. The sublime flower is cast beneath the feet. This is the sequence of the seat offering. From the secret maṇḍala of the guru’s nature, you who are the compiler of all the Muni’s tantras, who subdue the hosts of misleading obstructors—to the Bhagavān Vajrapāṇi, I go for refuge." Thus, having sought the special support of these words, there is the yellow goddess holding incense and the white goddess holding flowers.
The red goddess holding a lamp and the green goddess holding scented water are not written here, as their mantras are explicitly taught in the tantra. The inner lāsye, māle, gīti, and nṛti are also fully understood, for the purpose of making offerings and offering praise in accordance with the inner experience. One also makes offerings in accordance with the outer tantras, such as the twenty offerings, the eight auspicious symbols, the seven precious jewels, and so forth.
Regarding the teaching: "As long as all offerings are great, as long as offerings are great bliss," "all" refers to all outer substances without exception, meaning one offers incense, flowers, lamps, scented water, food, and so on. "As long as they are great bliss" is stated as: "The goddesses—white, red, yellow, and green—with the blue ones, through bodhicitta, 'great flesh,' rakta, bala, and 'great fragrance,' generate bliss within one's own experience."
Regarding the statement: "As long as the offerings are unsurpassed, as long as the offerings are the great authentic," "unsurpassed" refers to the offering of the union of method and wisdom, the non-dual seal. "Authentic" refers to the offering of non-apprehension. By this, the principal offering is also shown.
Then, the ritual for the confession of misdeeds is also taught, so that misdeeds are not committed again: "O unsurpassed Three Jewels, Bhagavān Vajrapāṇi, and all your retinues without exception, please turn your attention and look upon me. Just as the Buddhas of the three times have made the definitive commitment to perfect enlightenment, and through the training in the three types of ethical discipline..."
I shall firmly uphold the three types of ethical discipline: gathering virtuous dharmas, benefiting sentient beings, and the discipline of restraint. From this day forth, I shall uphold the supreme, unsurpassed Three Jewels. I shall also truly uphold the vajra, the bell, and the mudrā of the great, supreme Vajra family, as well as the master. Regarding the delightful samaya of the great, supreme Ratna family, I shall constantly bestow the four types of generosity six times every day. Regarding the pure, supreme Padma family, which arises from great awakening, I shall also individually uphold the sublime Dharma of the outer, inner, and secret three vehicles. Regarding the great, supreme Karma family, I shall truly uphold all the vows in their entirety. I shall generate the sublime, unsurpassed bodhicitta. For the sake of all sentient beings, I shall uphold every vow without exception. Those not yet liberated, I shall liberate; those not yet freed, I shall free; those not yet relieved, I shall relieve; and I shall establish sentient beings in the sublime goal. Together with the blue flower of the maṇḍala, I shall offer the vajra. I shall always rely upon the torma of the five nectars and so forth. Since alcohol causes the world to become intoxicated, I shall abandon intoxication with alcohol. For the sake of all sentient beings without exception, I shall generate great compassion. I shall never disparage the insights of emptiness. I shall not disturb the happiness of sentient beings.
Having taken the vows by reciting this three times, one pledges not to commit them again in the future. Taking the vows is taught to be like sitting within the law, for there are faults [to be avoided]. Then, the dedication in the manner of the three aspirations is the path of the bodhisattvas. That also fully embraces other aspects of the virtuous side. "Ema" expresses joy and wonder. This is the twelfth chapter, the twelfth in numerical order. This is the explanation of the twelfth chapter from the extensive commentary on the Vajrapāṇi Root Tantra.
Although the conduct of the companions was taught, if the praises by means of the peaceful and wrathful [deities] and the four elements were not taught, accomplishment would not occur; therefore, those are taught here. Furthermore, that which is to be explained next is as follows: "The Blessed One, the Lord of Secrets, clad in blue." Regarding this: "Then" refers to after the twelfth chapter. "Other" refers to the teaching of the praises for subduing the nāgas through the peaceful and wrathful [deities], and the praises by means of the four wheels. "The Blessed One, the Lord of Secrets" means he who conquers the four māras and possesses the five primordial wisdoms. By this, it is shown that he is the vajra of the master of body, speech, and mind.
"The samādhi of the method of gathering, having gathered the nāgas of the retinue," regarding this: the "method of gathering" is taught as when, in the past on the summit of Mount Meru, while subduing the classes of yakṣas and nāgas, he gathered the nāgas and yakṣas. "Having entered the samādhi of the fire wheel, by reciting the secret fire mantra," regarding this: the "entry into the fire" is when the Blessed One entered the samādhi of the wheel of the eight fires.
For the purpose of terrifying the nāgas, by reciting the fire mantra which is the nature of fire, the subsequent lines connect to the subduing of the nāgas: "He satisfies all nāgas without exception; having departed, they flee to a distance of a yojana." From this, the Blessed One entered the meditative absorption of fire. The nāgas in the retinue felt the fear of thinking, "If we remain here, the danger of death by fire will arise." Then, they fled and departed, not remaining in my retinue. "Fleeing and departing" means dispersing to a distance of yojanas and krośas.
"Reassembling, they are healed by the medicine of nectar; they are assigned to their respective places according to their tasks." Regarding this: having gathered them again through peaceful compassion and healed them with the nectar of jñāna, he gave the command not to cause harm and escorted them back to their own abodes. Likewise, for those afflicted by nāga spirits, by abiding in the wheel of the eight fires of the fire meditative absorption and reciting the fire mantra, they are freed from the fear of thinking they are dying and depart. This is what is meant by "dispersing to a distance of a yojana." As for the nāgas who do not cause harm or are bound by oath, they are healed again by the medicine of nectar. Among the methods for healing nāga diseases, this healing by fire is the truth spoken by the monk Nāgabodhi; it is non-deceptive.
Then, from among the retinue, Trailokyavijaya rose from his seat and spoke the praise of the four elements. "Joining the palms" is the actual gesture; it means kneeling with the knees on the ground. "The great self of the wheel of the eight fires, always in the meditative absorption of fire..."
"May you, the Equal-Entry, be victorious!" Regarding this, at the eight locations—the two soles of the feet, the two palms, the two hips, the two secret places, and the two throat regions—there reside eight orange-red syllables raṃ arising from the seed-syllable raṃ. Because they burn [the afflictions], there is death. "Always" means that if one abides in that meditative absorption (samādhi), having entered into equipoise, one faints and is terrified, just like the contradiction of non-coexistence.
"In the expanse of fire, the music of bliss, I prostrate to you, the eight fires who burn; I prostrate to you, the sovereign of nature." Regarding this, "the expanse of fire, the music of bliss" means that because it possesses the fire of primordial wisdom (jñāna), the afflictions are burned. "Burning" refers to diseases and afflictions. Furthermore, because it ripens and clears them away, I prostrate to the fire. This demonstrates that one does not transcend you. Because that natural power exists, it says, "I prostrate to you."
"If one wishes to abide in the state of water, one should abide in the meditative absorption of the eight waters." Regarding this, if one wishes to pacify similar diseases and afflictions, one meditates on water arising from white vaṃ syllables at the eight aforementioned locations; thus, the disease is cleared away. At that time, the retinue praised him in this way:
"Great Lord of the wheel of the eight waters, you who always possess the maṇḍala of water." Regarding this, the "retinue" refers to Vijaya and the others. They praise him by way of a power similar to water. "The wheel of the eight waters" means cleansing from the eight locations. Because he possesses the power to cleanse constantly, he is "the one who possesses the maṇḍala of water."
"Lord of the water, the chief of the elements, I prostrate to you, the sovereign chief." Regarding this:
Water is the primary element, and the Blue-Robed One, who is the chief of those [elements], is likewise so. Because you possess that very nature or power of the sovereign, I prostrate to you. Regarding the line: "Abiding in the eight winds of meditative concentration, the great self of scattering and blowing," this refers to the scattering by the eight winds in the aftermath of the burning in the eight locations. Alternatively, it refers to the scattering of the poison of that [element's] power, as mentioned above. Because it scatters and blows, it is said to scatter through a power similar to wind. "Great" means possessing confidence. Regarding the line: "To the fierce great wind of powerful skill, the Wind God Blue-Robed One, I prostrate," "Great" refers to the wind of primordial wisdom (jñāna). "Fierce power and skill" means being unimpeded. The "Wind God Blue-Robed One" is the actual [deity], because he possesses that power. Regarding the line: "Abiding upon the maṇḍala of earth, performing the activity of unwavering stability," "Earth" refers to the suppression of the power of others; it is said to "abide" in a manner similar to the lunar day that suppresses the power of others. "Unwavering" means not being crushed by others. "Stable" means not being moved by humans. Regarding the line: "Lord of the golden music of various kinds, Lord of the earth and Lord of the retinue, I prostrate to you," at the time of suppression, it is because he is like a golden wheel; "music" refers to the manifestation by that [wheel]. "Various kinds" refers to the taming by the four elements. The "wheel of the eight earths" refers to the eight locations. Because you are the nature of that, I prostrate to you. The thirteenth chapter is the thirteenth in numerical order.
This is the explanation of the thirteenth chapter of the Vajrapāṇi Root Tantra. Although the generation stage and the conduct of the companions have been taught in that way, if the completion stage is not taught, accomplishment will not occur; therefore, it is taught.
Regarding the passage: "Then the glorious one clad in blue, abiding in the subtle samādhi," the word "then" refers to the period following the conclusion of the thirteenth chapter. The one clad in blue, who possesses the two qualities, abides in the "subtle samādhi." This is not the wisdom of examples, nor the wisdom of karma or the path; rather, it is explained as abiding in the result, Mahāmudrā. The path also consists of the with-signs and the signless. The "subtle" is the cultivation of emptiness. It is the absence of actual appearance; appearance is the nature of emptiness. In emptiness, there is the awareness of bliss. That is the actual teaching on appearance. Method and insight are joined in union. The cultivation of non-conceptuality free from elaboration is taught as the signless path.
Regarding the passage: "From birth, dreams, and the intermediate state, in the three intermediate states of existence, that too is non-conceptuality free from elaboration," this is from the Secret Existence Scripture: "The transference of the nature of the three existences also brings forth the authentic result; this is the transference and entry of consciousness."
Regarding the passage: "All the many yakṣas of the retinue of the imagined channels and winds, with great joy and devotion, made their request," the "many yakṣas of the retinue" refers to the numerous yakṣas. Having rejoiced in the samādhi taught above, they are called the "Victorious Ones" from within the retinue.
"By means of the subtle great bindu, whatever appears is gathered into a single entity."
Regarding the statement, "That very [reality] transcends extremes and is without intrinsic nature," the "subtle great drop" refers to the wheels of the crown, the throat, the heart, the navel, and the caṇḍālī wind. The "self-arisen syllable" that abides is the drop. "Subtle" means that by blowing the wind into the channels endowed with the āli vowels, fire blazes from the drop, generating bliss, supreme bliss, and the most excellent bliss; this is the "subtle." Because that meditative absorption (samādhi) possesses that name, it is so called. "Whatever appears as a thing" means that all conceptualizations blaze and melt into emptiness. "That very [reality] transcends extremes" refers to the practice of the path of the dharmamudrā luminosity, which is called the "luminosity of the path." "Without intrinsic nature" refers to the attainment of the resultant dharmakāya. Because things are free from extremes, they are said to be "without intrinsic nature." As it is said in the Mother with the Braided Hair: "The emanation, great bliss, enjoyment, and dharma [bodies], by abiding in wind and fire, attain the dharmakāya that transcends extremes and is without intrinsic nature."
Then, regarding the passage: "The glorious Blue-Clad One, in the unsurpassed, great expanse of perfection, abides in the meditative absorption of passion," this was taught in order to lead in sentient beings who possess passion. The conduct of method and insight was thus demonstrated: on the summit of Mount Meru, the glorious Blue-Clad One displayed the manner of entering into union with the wrathful Vajra-Burner (Vajradāhī). The Buddha Blue-Clad One entered into union with Vajra-Secret (Vajraguhyā). The Jewel-Named Blue-Clad One entered into union with Vajra-Peace (Vajraśāntī).
Padmanīlāmbara entered into union with the wrathful goddess Śodhanī. Karmmanīlāmbara entered into union with Vajrajayinī. This demonstrates the manner in which the purity of the four joys arises, which utterly destroys those who are attached to desire. As the scripture states:
"Engage in union with the vajra wrathful ones;
Radiate and reabsorb bliss in others.
Through kissing, embracing, and so forth,
Perfectly endowed with the manner of the four joys,
By that, one will also be liberated."
Regarding the passage: "All the many yakṣas of the retinue, from the place, the time, and the Victor..." the many yakṣas of the retinue belong to the class of those free from attachment. Through such conduct, they saw the Buddha and, saying, "This is the path of cyclic existence for those of ordinary conduct," they were terrified and fainted, saying, "There is no means to attain the [ultimate] time."
"Having roused them and shown the unsurpassed meaning,
All attained manifest buddhahood through passion."
Regarding this: having uttered "Baṃ Saṃ Samaya Hoḥ," all who had fainted were roused. By establishing them on the path of the four joys of the unsurpassed messenger (dūtī) and the path of the four emptinesses of reality, all the yakṣas free from attachment attained buddhahood through the path of the messenger and obtained the fruit. Therefore, it is said, "Passion is manifest buddhahood."
As for the retinue's praise of the body: the remaining members of the retinue rejoiced and spoke this praise, beginning with "Kye Ho," praising the primary wisdom. Then, through the essence of the four praises, all conceptualizations are purified. One of the praises is clear in the root text and has not been written here.
The attachment that dispels [obstacles] through the superknowledges of the union of method and insight, arising from meditative absorption, is the path of the buddhas and bodhisattvas; this was spoken as a point of praise. Thus it is said. The fourteenth chapter is the fourteenth in numerical order. This concludes the explanation of the fourteenth chapter from the Extensive Commentary on the Root Tantra of Vajrapāṇi.
Then, from the words "the assembled retinue" up to "the supreme refuge," the praises of the principal [deity] by the retinue, such as Trailokyavijaya and others, are shown. Because there is no [need for] practical application, because of devotion to the principal [deity], and because the meaning of the words is the actual tantra, no further explanation is provided. "Rejoicing" refers to rejoicing through devotion to the three dharmas taught by the Teacher. Regarding the phrase "even the gods, nāgas, asuras, and so forth, were pervaded by offerings of joyful mind": the gods are Brahmā, Pañcika, and so on; the nāgas are Nanda and so on; the asuras are Vemacitrin and so on. The kinnaras are those with horse heads, as well as the gandharvas, rākṣasas, garuḍas, mahoragas, and so forth, who possess the mind of awakening and are devoted to the profound meaning of emptiness. Regarding the phrase "all humans and so forth, who possess the world of destruction, were established in happiness": because this tantra was taught on the summit of Mount Meru, through its blessing, humans, gods, nāgas, asuras, and so forth, were liberated from disease. Regarding the tantras spoken from the mouth of the Sugata:
Regarding those who have explained and commented upon the pith instructions: all of them possess faults in both meaning and expression. Even if one considers them excellent, they are still flawed; that is the mind of one's own pride. As it is said: "For example, the fish say that a clay lion is a lion."
Therefore, here, according to the intent of the Tantra, the generation and completion stages are subsumed into three groups. The generation stage is taught as extensive, concise, and very concise. Furthermore: "The gradual and the instantaneous are taught in stages according to the intellect of the individual. The completion stage is also shown to be twofold: with signs and without signs. The stage with signs takes the imputed as the path; through the channels, winds, and bodhicitta, the gradual arising of wisdom is asserted. As for the way the signless is experienced, one practices non-conceptual emptiness. Through emptiness, one familiarizes oneself with emptiness. By abandoning moments of familiarization and so forth, one traverses the five paths and the two paths. This is the Secret Mantra path of the result, both with stains and without stains. This abides on the path of liberation. One seeks the wisdom of the example with stains: the stages of heat, peak, and supreme dharma. Without realizing these, the path of seeing does not arise. Through the sixteen moments of the path of seeing, the afflictions to be abandoned by seeing are relinquished. The antidotes are the sixteen wisdoms. They are abandoned in the manner of the sun and its shadow. The dharma is the clarity of appearance. In the subsequent moment, appearance increases. The wisdom of the path of seeing is seeing what was not seen. Appearance is attained as emptiness. Heat, peak, and so forth are the supports for both, through the eight factors of ascertainment."
Meditation abandons the afflictions of abandonment; this is the path of meditation that abandons [the heat of] warmth. In the Causal Vehicle, it is taught that one must traverse the five paths sequentially; here, one need not do so. Although the five paths are spoken of here, they are merely the manner in which wisdom arises. As for the companions: the feast offering, tsa-tsas, recitations, and so forth, are the causes for the arising of calm abiding and special insight. Without relying on causes, there is no result; for example, like a flower in the sky. If one says it arises [without causes], it becomes an imputation. To speak thus is unreasonable, like measuring the horns of a rabbit and so forth; even if well-taught, it would be meaningless. Furthermore, it is said: "The result does not arise from a cause. If the result truly existed from a cause, the result would be realized from the cause. If the cause were to produce the result, since the cause is absent at the time of the result, cause and result do not coexist; they would exist as mutually exclusive." Furthermore, it is said: "The cause is the wisdom of the path of seeing; its cultivation to completion is the result. Through the practice of the wisdom of bliss and emptiness, and the cultivation of moments and so forth, the traversal of the non-duality of cause and result is the way the Secret Mantra result is attained. The moment of cultivation is the cause; the culmination of that cultivation is the realization. Through the power of arising from the cause, it is realized; that is the result which is without substantiality." I, the author, have spoken thus according to the scriptures. Furthermore, it is said: "The thorough teaching of the two truths is the distinction of the mind's mode of realization. The mode of realizing the authentic freedom from duality is said to abide in the unsurpassed meaning."
Thus, the summary of the tantra is taught to be condensed into two or three [sections]. A person as lowly as I has not reached the [spiritual] levels and has not seen the face of the yidam. Nevertheless, through devotion to the emanated ḍākinīs and the path of the Sugatas, and to myself as the Blue-Robed One, I have composed this to benefit those with minds weaker than my own, to ensure that the intention of all the Buddhas of the three times is not interrupted, and to extensively explain the words and meaning of the pith instructions regarding non-dual compassion and so forth. There is no fault in the words, as they are applied in accordance with the previous [tantras] and the Secret Mantra. There is nothing else [like this], and joy has arisen in me for it. If I have used harsh words or if errors have occurred in the meaning, I pray for forgiveness from the Sugatas of the five families of the three times and from those who are learned and wise. To those with great faith and no pride, who are humble yet strive for the benefit of beings, who possess great compassion and wisdom, and who are devoted to the Secret Mantra Dharma and the guru, and who have received empowerment and possess the samaya—one should grant the lineage of the pith instructions of the predecessors without interruption. If these are not given, the samaya of the Secret Mantra is impaired. Furthermore, it is said: "At the end of the Age of Perfection, those who lack the root of compassion, who speak idle chatter like crows, and who carry the Secret Mantra on their shoulders—grant [the teachings] to such individuals only after considering their wealth. If they are impelled by the projecting karma, they will be born in the Vajra Hell; by the completing karma, they will wander in the three lower realms." Thus it is taught in the tantra. As a result, they will be born in the Avīci hell and experience the sufferings of heat and cold.
This sublime Dharma, like the sun and moon, is the union of method and insight. This resultant path of Secret Mantra does not contradict the two truths. By writing this Dharma well, may the sentient beings of the three realms, through the four modes of wisdom, pacify the suffering of the afflictions at the stages of heat, peak, and the pinnacle of patience. May they be free from the obscurations of the paths of seeing and meditation, and may the three and eight types of suffering, as well as leprosy, tumors, the four hundred and four diseases, and so forth, be utterly pacified and swiftly transformed into bliss. May I and all sentient beings of the three realms, having completely pacified all suffering without exception, attain the siddhi of the Blue-Robed One.
The commentary on the Root Tantra of the Noble Blue-Robed One is complete.
Having trained the intellect for five hundred lifetimes, this treatise on the Mantra Vehicle is the authentic view of the Middle Way; may it be upheld by the learned and the disciplined.
The commentary titled Clarifying Tārā, composed by the monk Nāgabodhi, is complete.
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.