Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This extensive commentary on the Noble Tantra of the Blue-Robed One serves as a comprehensive manual for the practitioner to achieve enlightenment through the synthesis of scriptural study, meditative visualization, and ritual action. The text argues that realization is impossible without reliance on scripture, establishing a theoretical foundation before transitioning into practical application. It commits the reader to a rigorous path of purifying cognitive and afflictive obscurations through the generation of bodhicitta and the cultivation of the vajra mind. The work integrates complex internal yogic practices—such as the manipulation of winds and the visualization of subtle channels—with external ritual rites for pacifying, enriching, and magnetizing. By detailing the nature of the Blue-Robed One and associated deities, the text guides the practitioner toward a non-dual experience where action and agent are unified in the essence of phenomena, ultimately transforming the practitioner's identity into that of the deity to benefit all sentient beings.
Provenance
About this text
An extensive commentary on the Noble Tantra Known as the Blue-Robed One, the Āryanīlāmbaradharanāmatantraṭīkā belongs to the classical Tibetan tradition. The work is attributed to the Indian author Pravaragarbha. It is preserved in the Tengyur, volume ཛི, where it comprises 40 pages and is situated within the collection of Other Skillful Means Tantras. The Tibetan title is 'phags pa gos sngon po can zhes bya ba'i rgyud kyi rgya cher bshad pa. In its opening, the work begins with an homage to Mañjuśrī Kumārabhūta and addresses the necessity of scriptural reliance for spiritual realization. It argues that without the words of the scriptures, realization does not occur, as the lack of a clearly established purpose renders a teaching ineffective, comparing such failure to the incoherent use of language. A scholar or serious reader consults this commentary today to understand the theoretical foundations of the tantra and the specific argument that realization is dependent upon the words of the texts rather than arising independently or through other conditions.
Cite thisAnuvāda, “An Extensive Explanation of the “Tantra of the Blue-Clad”” (Toh 2202), machine draft, 2026.https://naxiai.com/tibetan/works/toh2202
Summary & commentary
Significance
The work is significant for its integration of high-level philosophical justifications for tantric practice with granular ritual instructions. It illustrates the Indo-Tibetan tradition's emphasis on the necessity of a lineage-based scriptural authority to prevent error in the pursuit of non-dual realization.
Structure
Passages
Section
Description
1-9
Theoretical Foundations
Justification for the necessity of scripture, the purpose of the text, and the authority of the Buddha's words.
10-22
Internal Yoga and Visualization
Instructions on the subtle body, the use of syllables like 'la' and 'ya', and the visualization of the celestial palace and the Blue-Robed One.
27-43
Ritual Application and Deities
Guidelines for the four activities (pacifying, enriching, magnetizing, and subduing), specific medicinal rituals, and the roles of the secret goddesses.
44-51
Advanced Meditative States and Non-Duality
Discussion of the subtle particle, the non-dual essence of phenomena, and the union of the Blue-Clad One with the Victress.
Themes
Scriptural Authority (2-8)
Subtle Body and Wind Manipulation (10, 22, 43, 45)
Ritual Efficacy and Magic (31, 35, 41)
Non-duality and the Essence of Phenomena (46, 48)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Explanation of the “Tantra of the Blue-Clad”·
In the language of India: Ārya-nīlāmbaradhara-nāma-tantra-ṭīkā. In the language of Tibet: ’Phags pa gos sngon po can zhes bya ba’i rgyud kyi rgya cher bshad pa (The Extensive Commentary on the Noble Tantra Known as the Blue-Robed One). Homage to the noble Mañjuśrī Kumārabhūta!
The Protector who dispels the cataracts of ignorance for all beings and perfectly establishes them in bliss; the Great General of the Heroic Wheel, the Lord who has abandoned all obscurations and is the embodiment of every single quality; who has utterly abandoned faults and is free from them, who is endowed with unsurpassed bliss and accomplishes all diverse purposes; to the Victorious One, the Great Secret Vajra-holder, together with his masters, I prostrate with total devotion.
Those who have not explained clearly cause all beings to wander in confusion like those in darkness. In order to open the red eye of insight, I shall explain what has been taught by whom. Through the power of having properly pleased the Lord who dwells in Kapilavastu and other cities, I shall release those [teachings] that have become inferior and were not made clear. To the best of my ability, I shall explain whatever I have obtained and mastered, along with its retinue, through the proper application of insight.
These words, beginning with "Thus have I heard," demonstrate the subject matter of this tantra, its purpose, its connection, and the ultimate purpose of the purpose. For if there were no words expressing a subject matter, those who employ prior reasoning would never engage [with the text], as it would be like the words of a madman. Furthermore, the disciples who are listeners would likewise turn away after engaging with such words. The subject matter is not non-existent merely in terms of conventional expression; rather, it is non-existent in terms of [inherent] reality.
Even if the subject matter is taught, if the purpose is not taught, it is the same: it would be shown to be like the words of a child or the words of others, in that it lacks a purpose. Furthermore, the purpose of the expression is to be established by another [means], and not otherwise. It is the same for words that lack a connection, such as the word "horse" used for an elephant and so forth; even so, it would be just like that. If the purpose of the purpose is not taught, it is likewise: for what is the use of this realization which has no result? It is, for example, like a woman relying on the limbs of another woman, or like a lustful person conceptualizing the form of a eunuch; thinking, "I too shall not explain," one would not engage [with the text]. Therefore, because it is the primary factor for engagement, the purpose of the purpose should be stated at the very beginning. In order to know from what that [purpose] arises, the purpose and the connection should then be stated. Thus, for those capable of seeking the subject matter and so forth in another way, the subject matter is shown first. Then, the purpose and so forth should be related. If one asks, "What is the subject matter of this?" it is the path, the result, and that which is to be abandoned; for by relying on the path, the result is attained, and thereby the phenomena that are contrary to it are abandoned. If one asks, "Even if that is so, why is that very thing taught?"
Therefore, realization never occurs without relying on the words of the scriptures. If it did, then everyone would achieve it without depending on the words of the texts and so forth, but that is not the case. If it were the case, one might consider whether realization arises in dependence on other conditions or arises independently of other conditions. In the first case, either everything would arise from everything, or—since there is no specific nature in any cause—it would follow that nothing arises at all. In the latter case, isolated things lack the capacity [to produce an effect]. If one argues that it still occurs despite this, then because the causal factors for the result would be complete, it would follow that it occurs at all times, but that is not the case. Therefore, without the collection of the scriptures, the realization of the subject matter does not occur. Likewise, the realization that [the scriptures] are the intended meaning and that they are the entirety of the teachings and so forth would also not occur. Consequently, by implication, these collections of scriptures are the means, and the relationship is also stated by the fact that the purpose arises from the means. Therefore, the purpose is the adoption and rejection of what is taught by the scriptures and so forth. If one asks what happens then: the excellence of one's own and others' welfare is achieved; through the stages of meditation, one first abides on the path of accumulation. Then, through the stages of application, such as attaining "heat" and so forth, one proceeds by the sequence of the distinctions between the profound and the non-profound. Then, by directly perceiving the suchness of all phenomena, one attains the path of seeing and the others.
The extraction of the afflictive obscurations, the cognitive obscurations, and so forth, together with their seeds, constitutes the perfection of one’s own welfare. Having become serviceable through the generation [of the mind of enlightenment] and so on, one thoroughly examines which sentient beings are suitable vessels and which are not. To establish them on the path to higher realms—such as virtue, meditative concentration, and meditative equipoise—as well as on the paths of the śrāvakas, pratyekabuddhas, bodhisattvas, and unsurpassed buddhahood, is the perfection of the welfare of others. As it is said:
"By the stages of seeing and cultivation,
One proceeds to the level of buddhahood,
The secret abode of all the Tathāgatas.
For the sake of sentient beings,
Through various bodies, speech, and minds,
If the mind of enlightenment is generated,
One will attain the respective fruits."
And furthermore:
"A person of the Mahāyāna lineage,
Having first generated the mind of enlightenment,
Proceeds to the level of buddhahood
By the stages of cultivating meditative concentration."
Having thus stated the ultimate purpose, those who follow through faith will also enter the path by properly grasping existence, and those who follow through the Dharma will also enter it, being free from harm regarding such matters. Having thus stated the purpose, the branches will now be explained. Regarding the phrase "Thus have I [heard]," this is stated as the words of the compiler.
This indicates that "I heard it thus" means that it was heard in this very manner at this very time; it is to eliminate the possibility of error in any other way, and so forth. Furthermore, it also indicates that "I alone heard it," showing that it was not heard by anyone else. By saying "heard at one time only," it also serves to exclude others; this cuts off the possibility of it being associated with other dharmas or occurring at other times. If one objects that this would then exclude the excellence of the retinue, the fact that the compiler heard much, and the uninterrupted turning of the wheel of Dharma, it is not so, because each of these is clarified by the others. Nor is it the case that the excellence of the retinue is excluded.
This means "together with this." If one objects that this is a contradiction, it is not so; the meaning is "I myself, who have become the compiler." For it is stated that the Blessed One, having looked at Trailokyavijaya and smiled, said, "Trailokyavijaya, you should speak with eloquence!" Then the wrathful Trailokyavijaya rose from his seat and addressed the Blessed One in this way. Even by explaining it in this manner alone, it does not mean that other dharmas were excluded, for that was the specific occasion. If that were the case, it would also not mean that the compiler had little learning, as he heard other things at other times. Nor is there a contradiction with the uninterrupted turning of the wheel of Dharma, because at other times, other [teachings] were taught without interruption.
One cannot definitively maintain that it is "this alone," for since it does not occur continuously or repeatedly, it is indeed difficult to find. Therefore, the statement "I alone heard it" demonstrates the sharpness of the intellect, the greatness of learning, and the difficulty of finding the tantra. By the word "heard," the statement "heard in a single moment" demonstrates the sharpness of the intellect; otherwise, how could one possibly grasp it in a single moment? The "greatness of learning" is also demonstrated by the fact that at this time one hears this and at another time one hears another; by this, its pervasiveness is also shown. The statement "not heard by others" demonstrates the difficulty of finding the tantra; otherwise, how could everyone possibly hear and find it in another place? Therefore, the phrase "I alone" is entirely without contradiction.
If it is argued that if it were heard in a single moment, it would contradict the sequence [of the teaching], it is not so; it is like an unobstructed dream through the power of blessings. If it is argued that the statement "at another time, another was heard" means that it is that very same thing, or that it is also that very thing, what of it? If it is argued that it is this very thing, then in direct perception, it is not established as anything else. If it is argued that it is also that very thing, and if it is argued that everything becomes everything and is thus absolutely one, there is no fault in that. For instance, the very victory over the three realms appears as such at that time; it appears as such through inconceivable power and individual conditions, just like the moon and its reflection in water. Therefore, in reality, the Victory over the Three Realms is also Vajrapāṇi himself. Otherwise, how could he be able to teach in such a way?
If one asks, "If that is the case, why did he not say, 'Thus the Blessed One spoke'?" What additional merit is there in saying it that way? It is precisely to show that it is the Blessed One’s own word. If that were so, it would also be possible to say, "I heard the teaching of the Blessed One." By saying, "Thus the Blessed One spoke," it is made clear that the compiler heard it directly. This is so that there may be no interruption in the lineage of transmission, and to prevent the possibility of it being a mere wishful fabrication, a medical prescription, or something else as previously described.
If one were to say, "Thus the Blessed One spoke; I heard it at one time," the aforementioned faults would not occur, and physicians would easily understand it. If that were the case, then terms such as "together with him" and "here" would also have to be mentioned. In that regard, it cannot be argued that these are understood by implication, for the logic is the same. If that were so, it would incur the fault of the text becoming excessively wordy.
If one argues that it is understood without explicit mention, why is it that when it is said "I heard it directly," it is understood that he spoke it? It has already been clearly explained in the world that if one heard it directly but he did not speak it, it could never be called "hearing." If one argues that even if he did not speak it, the term "heard" arises because of his blessing, then what certainty is there in the statement, "It is understood through the power of his blessing and aspiration"? What definitive proof is there for that?
If it is argued that there is not the slightest refutation or proof in the sūtras, this must be considered. If one asks, "If that is so, it is not the word [of the Buddha] because it arose at a later time," it is not so. In the Nirvāṇa-sūtra, when the close circle of disciples asked questions, the sūtras were authorized by the instruction: "Thus have I heard at one time; the Blessed One was at such-and-such a place," and so forth, up to "all those in the assembly rejoiced and highly praised what the Blessed One had spoken." Thus, the compilers, in accordance with the transmission, taught it exactly in that way. Likewise, at the time of compiling the three baskets of the scriptures, Ānanda, with tears on his face, spoke "Thus have I heard" and so forth, just as the teaching was shown without error by his speech. Therefore, in order to show the meaning of all the tantras without exception, "Thus have I heard" and so forth were spoken; this phrase, along with its meaning, its qualities, and its great blessings, is fully established. If it is argued that since "this," "these," or "these things" could also show the entire meaning of reality, the word "this very" should not be spoken with such certainty, it is not so. This is because it serves as a symbolic indication of the profound method and insight, just like the term jārikhaṃ. If it is asked whether it is connected to "by me" and so forth, that is indeed accepted.
If it is asked, "In that case, there would be no compiler," the answer is that this is precisely what is accepted. Here, apart from the power of taming sentient beings, there is not the slightest distinction to be made between what is called the "Teacher" and what is called the "Compiler." As it is said:
"Please teach the meaning of all the secret syllables of all the Tathāgatas; please teach them, O Sugata!" Having heard this request, he replied "Excellent" three times and spoke this meaning to the Son of the Victor:
"I shall explain to you all those secret syllables of all the Tathāgatas. Listen with a one-pointed mind!
E is the element of space, the pure gathering of the elements, the fruit that is the essence of all Sugatas, the Lord Vajrapāṇi of the Blue Robe.
Va is the water that gathers all elements, the pure maṇḍala of the water element, the completely pure deity’s body, explained as Ratnapāṇi of the Blue Robe.
La is the earth, the Rāhu that cuts [the elements], the nature of the stable and the moving, the completely pure deity’s body, explained as Sugatapāṇi of the Blue Robe.
Ma is the nature of the fire element, possessing the essence of heat and ripening, the completely pure deity’s body, explained as Padmapāṇi of the Blue Robe.
Ya is known as wind, possessing the essence of lightness and movement, the completely pure deity’s body, explained as Karmapāṇi of the Blue Robe.
Other than by accomplishing the secret bliss, the secret will not be found. At these times of this secret..."
The supreme yogi should apply himself with diligence. A is the utterly pure space; the wind that abides in the entire body is renowned as the "pervasive" (vyāna). From this pure space, it arises, and is perfectly endowed with the syllable la. La is the maṇḍala of earth; in the heart, it is the "equal-abiding" (samāna) wind, yellow in color. It arises from both [nostrils] and is perfectly endowed with the syllable va. Va is the maṇḍala of water; at the navel, it is the "white and round" (samāna) wind. It arises slowly from both and is perfectly endowed with the syllable va. Ma is the maṇḍala of fire; at the throat, it is the "upward-moving" (udāna) wind, triangular and red. It arises from the left and is perfectly endowed with the syllable ma. Yaṃ is the maṇḍala of wind; at the secret place, it is the "downward-clearing" (apāna) wind, bow-shaped and green. It arises from the right and is perfectly endowed with the syllable ya. E has the nature of sound; la has the nature of form; likewise, va is the nature of smell; ma is the nature of taste; and ya is the nature of touch. This is the supreme tantra of protection, arising as the secret great bliss. Whoever constantly abides in this attains the gathering of the vajra suchness.
Thus it is said in the Tattva-sādhana of Great Bliss. Furthermore: E arises as great bliss, the supreme secret seed from which all qualities arise. In its center is the excellent jewel itself, the vaṃ. This maṇḍala is the great secret, expanded by supreme qualities and perfectly endowed with the seed of emanation. That secret is great bliss. Ma is the sublime great enjoyment itself.
This arises from this secret; it is the sublime miraculous display of play. One should contemplate this joy here. Ya is the support that moves everywhere; it is the unsurpassed secret of manifold variety. It is the wheel of qualities and phenomena, and the nature of the vajra mind is accomplished. The signs of the winds, the channels, the wheels, and the pure drops arise perfectly from the fourth syllable. "The two are under the power of passion and liberation," as it appears in the Tattvasaṃgraha Tantra. Furthermore, it is said: E is the wheel of the body itself; Vaṃ is the wheel of the mind itself; Ma is the wheel of speech itself; Ya is great bliss itself. That which abides in the four empowerments is connected to the four yogic realities. The syllable E is the expanse; Va is the wisdom of play; the drop is the non-dual mudrā; from that, the enjoyment and emanation bodies arise. Such is what appears.
Then, in order to show the excellence of the location, it says "where all yakṣas roam," and so forth. In that regard, the yakṣas are Pūrṇabhadra, Maṇibhadra, Pañcika, and so on. The direction where they dwell is the place where all yakṣas roam. "Extremely true" means being unassailable by harm. This primarily shows the excellence of the disciples to be trained and shows the abandonment of obstacles. "Completely pure" means abiding like clear crystal.
The meaning of these [terms] is as follows: it refers to the Blessed One residing in the center of a celestial palace as clear as crystal, as if contained within a crystal, and adorned with the ornaments of a maṇḍala. If one asks who resides there, it is stated: "the great yakṣa general," and so forth. This is because he is the supreme leader among all yakṣas. Regarding the meaning of "acting in the same way throughout the three times" and so on: it means that at the time when he dwells on the ten grounds of a bodhisattva, he resides in the center of a thousand-petaled lotus; he is then empowered by all the tathāgatas, and others also speak to him, saying, "Vajrapāṇi, you go!" and so forth. "Baring his fangs" is for the purpose of devouring those with wrong views. "With a wrathful mind" is because he cannot be tamed by peaceful activities. "Eyes like a mass of glowing embers" is for the purpose of striking fear into others by the mere sight of him. "Breath blazing like tongues of fire" is for the purpose of taming them by his mere voice. "Possessing a terrifying roar" is for the purpose of overwhelming all those with verbal faults. These also demonstrate that he is free from the faults of inferior food, mental anguish, looking upon the base, lying, and so forth; they also demonstrate the uncommon signs of those to be tamed, which is the meaning of "excellent," and so forth. His body is adorned with white, black, yellow, and the red snakes shown below; this signifies that he is free from the decline of ethical discipline, which is primarily characterized by self-centered attachment.
These are shown as signs for subduing the six classes of external nāgas and so forth. The broad face, with its wide and large mouth, is shown as a sign for subduing all the gods. The eyebrows drawn together over the forehead, accompanied by a garland of fire-like wrinkles, is for the sake of subduing the fire god (Agni). Pressing the upper teeth against the lower lip is for the sake of subduing the rākṣasas. Having the appearance of Yama, with a large belly, is for the sake of subduing the class of Yama. Clapping the hands is to be possessed of the vajra, as are all [the others]. Proclaiming the sound "A-la-la" is for the sake of subduing the wind god and the yakṣas. Laughing with a roar is for the sake of subduing the bhūtas. The three, such as the ocean and so forth, are signs for subduing the nāgas and gods, to be applied as appropriate.
If one asks what is being subdued by each of these, it says "all applications" and so forth. "Application" refers to the methods used by gods and others to inflict various diseases. "Reversal" means returning them to their own abodes along with their lords of harm. "Severing" means causing the death of the lords of those applications. "Qualities" refers to being endowed with the qualities of a buddha; "the lord of all without exception" means being endowed with all [of them]. Such qualities should be understood as abiding in possession of the ten powers, the four fearlessnesses, the three ways in which there is nothing to guard, the eighteen unique qualities of a buddha, the nature of phenomena (dharmatā) that is without forgetfulness, and so forth.
If one asks who the retinue is, it says "the Sugata clad in blue" and so forth.
Furthermore, the great yakṣa general is as previously described; he is the very one who has become the chief of all yakṣas. The powerful yakṣa is one whose specific powers are measured as superior to those of other yakṣas. The fierce yakṣa is an emanation here for the purpose of taming through peaceful and other activities; in this context, one should understand that he is mentioned as being exceedingly superior, with reference to the primary disciple, the Blue-Clad One (Nīlāmbaradhara). The gods are Mahādeva, Viṣṇu, and so forth. Likewise, others also remained there together with their wives and retinues. Thus, by the phrase "the sun," the splendor of the chief of chiefs is indicated. By the phrase "the moon," the splendor of the Sugata Blue-Clad One and others is indicated. Such splendor of the gods and so forth—that which has become thus—is the very nature of phenomena (dharmatā) of the Buddha Bhagavāns. It is the overwhelming of inferior splendors and the manifestation in various ways for the sake of taming those to be trained. At that time, the earth also shook greatly, and so forth, which is easy to understand. Then, the introduction is shown: "the entire retinue" refers to the gods and so forth, meaning those headed by Trailokyavijaya. "O you, the unsurpassed Blue-Clad One" is the question of who he is. If one asks what and who exists [therein], "emanated by all the Sugatas" means: is he an emanation from the light rays of the hearts of all the Tathāgatas? If it were not so, then—
If it is asked, "Is this the condensed body?" it means whether all the buddhas have been made into its essence. If it is asked, "Is it empowered as a wrathful deity of activity?" it means whether all the buddhas have empowered it or whether it has become that. "Myself and my retinue" refers to those gathered there. "Just as the commands of the three times are obeyed" means not transgressing the commands of the three times. "Activity and function" is easy to understand. "Please teach the fierce samādhi" means: "Enter into various samādhis for the sake of sentient beings."
When he had requested this, the Blessed One addressed the great assembly of the retinue, such as Trailokyavijaya and the others:
"O, great assembly of the gathering! Excellent, excellent, you have spoken well. Because the buddhas of the three times are without intrinsic nature and without characteristics, they are free from conceptual elaboration and immovable. Yet, for those beings who have gathered and abide in my teaching, if they are harmed by fevers, poisons, and the like, for that reason I appear in the form of a wrathful deity, adorned with various ornaments. That which is the very form of the buddhas is an emanation for the sake of beings; in order to accomplish the welfare of all sentient beings, I have correctly explained the empowerments again and again. I arise throughout all the three times; I am the nature of all the buddhas. I am the teacher of the tantras, and for beings who have become deluded, I display the manner of a magical illusion."
As soon as he had spoken these words, the entire assembly of the great gathering was pervaded by a wondrous and great offering of play, and it was taught in this way: "Although I am in essence the nature of all buddhas, I appear to be receiving empowerment for the sake of sentient beings." Here, the first chapter is the chapter of the introduction; it is called the "introduction" because it brings about definitive emergence. This concludes the extensive explanation of the first chapter from the Extensive Commentary on the Tantra of the Noble Vajrapāṇi in the Blue Robe.
Although the excellence of the introduction has thus been shown, if the two aspects of the path were not fully taught, those who engage in practice would become inferior. Therefore, the passage beginning with "Then the Noble One in the Blue Robe" was spoken. In that context, "Vajra Wrath" refers to the generation and completion stages preceded by their preliminaries; it is so called because it crushes the mountains of obscurations. For this reason, first one trains in the generation stage according to the power of coarse yoga. Then, turning away from coarse conceptualization, one attains one-pointedness toward any object. Then, withdrawing the mind inward, one trains in the completion stage. Then, turning away from subtle conceptualization, one approaches emptiness. As it is said elsewhere:
"Whoever first abides in the generation stage,
And perfectly completes their own activity,
Then, having examined the disciple,
Once they are made serviceable,
They will certainly attain the reality of all phenomena."
And so forth.
That itself will become clear. Then, in order to teach the stages of generation and so forth in detail, it is said: "From the mudrā, mantra, and mental union," and so on. The syllable preceded by bodhicitta is the mind. HŪṂ is the mantra. The arising of the signs of the enlightened mind therein is the mental union. The glorious Nīlāmbaradhara who arises from that is the wrathful deity; his empowerment by the wheel of the wisdom maṇḍala is the blessing. Regarding those, it says: "The meaning also possesses various wonders." This refers to how, after subduing the malevolent ones outside the elaborated maṇḍala, they are gathered back and made into a single emanated maṇḍala. The meaning of those is as follows: first, according to the sequence that arises below, one should invite the guru and all the buddhas before oneself, and worship them perfectly with incense, flowers, lamps, perfumes, food, and so forth. One should then confess misdeeds, saying: "Whatever sins I have committed, caused others to commit, or rejoiced in, having come before the presence of the buddhas, I confess each and every one without exception." Then, one should rejoice in the buddhas and bodhisattvas residing in the ten directions, as well as the śrāvakas and those on the paths of ordinary beings. Then, one should exhort them, saying: "To all the buddhas and bodhisattvas residing in the ten directions, I pray that you turn the wheel of Dharma for all sentient beings without exception." Following that: "The Victors who intend to pass into nirvāṇa..." [and so forth].
"Until sentient beings remain, for the sake of benefiting wandering beings, please teach the unsurpassed dharmas." Having said this, one should then turn away from faults as much as possible with the intention of refraining from them, and should maintain that resolve. Then, having generated the bodhicitta through the immeasurables, one should dedicate the roots of virtue to the accumulation of merit. Then, one should contemplate all internal and external phenomena as being without intrinsic nature. Arising from that, from a green syllable HA, one should visualize the nature of mind as a crossed vajra, from which the enclosure and lattice arise. In the center of that, from YAṂ comes wind, from BAṂ comes water, and from SUṂ comes the ground. Upon that, from BHRŪṂ, one generates the celestial mansion. "An eight-petaled lotus with a perimeter, with corner recesses, a courtyard, and four gates; with enclosures, lattices, half-lattices, friezes, and archways; with silk canopies and banners, beautified by outer and inner ornaments; the essence of the secret in every way—this becomes the complete support." Within that, which is endowed with such qualities, one should generate oneself as the body endowed with the ornaments as described through the three rituals. Having invited the wisdom deity in front, one should please them with offerings and praises, and then dissolve them into non-duality. Then, at one's own vajra, is the syllable HŪṂ. Then, having made a white five-pronged vajra marked with a jewel and a lotus celestial mansion, with a lotus door facing north, one blesses it and emanates the bodhicitta of union. From the drops and syllables, the bodies are formed.
Having uttered "HŪṂ HŪṂ," they are emanated outward; having subdued the external malevolent beings, they gather back and reside within the external celestial mansion as follows: the Sugata Nīlāmbaradhara resides on the eastern petal, white in color, wearing a lower garment of blue silk and adorned with white snakes. His right hand holds a wheel, and his left holds a bell. He is embraced by a consort identical to himself, who holds a bell at his heart with her right hand and offers a skull-cup of blood with her left. His white body pervades the world-system of the eastern direction.
Likewise, Ratnanīlāmbaradhara resides on the southern petal, yellow in color, wearing a lower garment of blue silk and adorned with yellow snakes. His right hand holds a blazing jewel, and his left holds a bell.
On the western petal resides Padmanīlāmbaradhara, red in color, wearing a lower garment of blue silk and adorned with red snakes. His right hand holds a red lotus, and his left holds a bell.
On the northern petal resides Karmmanīlāmbaradhara, green in color, wearing a lower garment of blue silk and adorned with green snakes. His right hand holds a crossed vajra, and his left holds a bell.
In the intermediate directions are their respective goddesses: Dhūpā (Incense), Puṣpā (Flower), Dīpā (Lamp), and Gandhā (Perfume), white, yellow, red, and green in color, holding their respective offerings. In the corners of the courtyard are Lāsyā (Grace), Mālā (Garland), Gītā (Song), and Nṛtyā (Dance). In those directions are Trailokyavijaya and Mahākāla.
Virūpākṣa and Vaiśravaṇa. In the inner lotus petals are skull cups filled with bodhicitta. Having thus perfectly generated the mandala of deities, one should place the three syllables OṂ ĀḤ HŪṂ at the three places of all the deities, and then receive empowerment as before. Then, focusing the mind on one's own body, one should meditate repeatedly and achieve integration. Then, if weariness arises, one should recite the mantra a hundred or a thousand times and so forth. At this time, light radiates from one's own seed-syllable and strikes all the Buddhas of the ten directions; one should imagine that by that light, all the misdeeds of one's own body, speech, and mind are extracted, burned, and protected. Alternatively, one should imagine that one's own light passes through the nostrils of all the Buddhas and through their vajra-paths, circling back; then, having summoned the bodies, syllables, signs, bodhicitta, and so forth, one should recite the mantra while imagining them entering one's own body. When reciting the mantra, one should do so without being too fast or too slow, without adding or omitting syllables, and without the sound being too loud or too soft. One should recite without a mind of attachment, hatred, ignorance, and so forth, and without interruptions such as companions or sleep. Then, if one wishes to offer the torma, one should satisfy all the bhūtas with the torma that appears below; the wisdom deities are then requested to depart, the samayasattvas are absorbed into oneself, and one should abide in non-dual samādhi.
Otherwise, one should remain in whatever posture is comfortable, such as lying down or walking. The explanation of the generation stage, along with its branches, is complete. Regarding the explanation of the completion stage: the mudrā is the perfection of the body of the generation stage. The secret mantra is the vajra recitation, which is the union of wind and mantra. One trains in that very union of wind and mantra through the sequence of exhaling, entering, and abiding. The mind is the consciousness; here, the application is the focal point. Therefore, here one realizes the very essence of the mind itself. The King of Wrathful Deities is the body that arises from that, illustrated by the example of an illusion. The wrathful one is the vajra itself—unchanging and indestructible. "Possessing various wondrous blessings" refers to non-dual wisdom. Regarding that:
First, meditate on the generation stage.
Once stability in the generation is attained,
Make the clarity abide in the wind.
Then, contemplate the wind and the bindu.
When the mind is focused and stable
Upon the bindu of going and coming,
Perform the meditation without beginning or end.
Then, all phenomena are the bindu;
The bindu is the magical display of the mind.
All phenomena are stabilized as the essence of mind.
The mind itself becomes a vajra from the syllable HŪṂ.
From that, contemplate the Lord of Secrets.
When illustrated by the example of an illusion,
It is free from all intrinsic nature and transcends conceptualization.
From that, the various [appearances] become meaningless.
The meaning of these is as follows: first, based on the generation stage, in the center of one's own heart, a moon and...
One should gaze at the bodhicitta abiding in the union of the sun and moon. At the time of exhalation, light of five colors emerges from that through the upper aperture and becomes four finger-widths in extent. At the time of inhalation, one should cause that very light to enter and remain. At the very beginning, one trains in the primary light. Then one abides in it. Then one trains in the second. Then one trains in the third. Then one trains up to the fifth. Then one abides. The primary [light] at the beginning of that is also supported. Then it is supported by the Sugatas and so forth. Having thus abided, one looks at one’s own bindu and should investigate: "These [afflictions] such as attachment arise from one’s own mind; what cause could there be for them other than this?" By that, the depth of that [mind] will be fathomed. If one thinks they arise from time, one should investigate extremely subtle entities such as moments and so forth. Then, arising in the form of one’s own deity, one should investigate those bodies as being like an illusion, the moon in water, a reflection, an echo, an optical illusion, a city of gandharvas, a circle of whirling firebrands, and so forth. To one who has thus realized this well, the Tathāgatas will grant their blessings and prophetic instructions. Having become so, one melts into one’s own light and, through the power of the essential bindu, should rest in the state of the ultimate. In that regard, arising in the form of one’s own deity, one realizes the two truths through the ultimate body, the body merged with the ultimate, and the body closely merged with the ultimate.
Later, the meditative absorption of no-more-learning will become clear. Regarding the stages of conduct, first one should view everything as the movement and reversal of the winds. Through that, one should view all phenomena as the essence of mind. Then, one should view all phenomena as being like illusions and so forth. Then, one should view all phenomena as emptiness. The meaning is that by training in this way, the uncommon qualities of a buddha will become perfectly and unsurpassably superior.
Then, in order to teach the conferral of the vase empowerment, the words "the mudrā" and so forth are spoken. Within the vase properly generated from that, the visualization of the respective syllables such as HŪṂ is the secret mantra. From that, becoming a vajra is the mental union. From that, becoming the body is the King of Wrathful Deities. From that, the stages up to the entry of the wisdom wheel, the offerings, the praises, the supplications, and the accomplishment of the substances constitute the blessing. By means of that, the conferral of empowerment together with the crown and so forth, which washes away the stains of the afflictions and so on, is what is called "possessing various wonders."
Furthermore, from another source:
"In a well-purified vase,
Visualize the body arising in stages;
By washing with the water of blessing,
Siddhis will arise. With the crown,
The vajra, the bell, and the lord’s marks,
The stains of the five afflictions are washed away,
And the five bodies are forever perfected."
Explaining this in terms of the secret empowerment: "Mudrā" refers to the consort—the co-emergent mother, the field-born, and so forth.
Born from mantra and blessed by it, the placement of syllables in all those locations is the secret mantra mental application, which is meditative concentration (dhyāna); it is the samādhi of descending the bodhicitta and so forth. The King of Wrathful Deities is the one possessing the samādhi of the principal self, the essence of method and insight. Bestowing that upon the pure [disciples] and abiding as Amitābha is the blessing. The arising of bliss in the tongue, which is speech, is what is called "possessing various wonders." As it is said:
"Those of the coemergent family,
And those born from mantra and the field—
Place the syllables in their locations.
From that, the forms of the Father and Mother appear clearly.
Through non-dual union, the mind is made to descend;
Without scattering or dispersing, bestow it upon the pure.
Experiencing the bliss of the tongue and speech
Is explained as the supreme siddhi itself."
Thus it occurs. Then, in order to show the conferral of the wisdom-gnosis empowerment (prajñājñānābhiṣeka), it is taught by the words "the mudrā" and so forth; the mudrā and so forth are the same as above. Having thoroughly purified the disciple and preceded by the initial arousal of passion, they enter into non-dual equipoise. Having caused the bodhicitta to descend and grasped it with the hook, the experience of uncontaminated bliss is what is called "possessing various wonders." Furthermore, it is said:
"When this mudrā is well-positioned,
Having grasped the channel of desire,
And it has filled the expanse of space,
The nose of Devadatta is joined;
The nails are placed upon the nine locations,
Abiding in the non-dual single union.
One should contemplate the secret wheel."
Through the blazing of heat by the moving wind, the bodhicitta of great bliss descends to the throat. That is the purity of Akṣobhya; Akṣobhya abides in the heart, unmoving. The same applies to the view and so forth. Then, from the Vajraśekhara: "Visualize it being stirred by the hook of wind; by that, it becomes great bliss." Thus it is said. This is established as the state that is the result of the fourth empowerment, and not otherwise. If one asks, "Is everything like that?" it is because this is the supreme [state]. If one asks, "Is it not the case that the light is supreme?" there is no definitive restriction at all. Others say that the wisdom-gnosis empowerment is not repeated twice. Some say that it is exclusively the support and the supported, as inferred from that. Others say it refers to the permission and so forth. Then, in the context of the accumulation of merit, in order to teach the samaya, it says, "One's own and others, the noble ones," and so forth. The supreme noble ones are those who have received empowerment and who please the deity of accomplishment. As it is said: "In order to please the perfect Buddhas, one must not abandon the bodhicitta. One must not engage in rejecting or accepting deities, nor interrupt the continuity of mantra and mudrā. One should have loving-kindness for inferior beings and reveal the secrets to them. One must guard all secret vows and be diligent in making offerings, pleasing [the deity], and confessing." This and so forth should be understood. Regarding "the guru and the supreme guru": the guru who bestows empowerment and reveals the pith instructions is superior even to the Buddha.
One should hold the guru as dear as one's own life, for from him all qualities arise. Furthermore, one must always abandon any dharma that contradicts the mind. A mind that contradicts the guru’s heart is possessed by Māra. Whatever virtuous deeds one performs in these worlds will become fruitless, and for a great eon one will be scorched in the lower realms.
If one speaks idle words to the guru, the fierce guardians of hell will stretch out the tongue with stakes and cut it with extremely violent weapons. If one is stingy toward the guru or takes the guru’s requisites, one will be forever deprived of the food of happiness; for ten moments at a time, molten iron and copper will be poured [into one’s mouth].
Whoever commits faulty actions toward those adorned with the ornament of wisdom or toward their vajra siblings will exhaust all virtue at all times and swiftly go to the lower realms. Therefore, those who desire accomplishments should first worship the guru as a Buddha; from that, all worldly excellences will be swiftly accomplished without exception. One will effortlessly attain the state of the glorious Vajra-holder.
Thus it is said. Having ascertained that the perfection of vows is the supreme support for the sublime accomplishments, one should abide in them. By abiding in the generation stage and the completion stage as previously described, all māras and obstacles will be naturally pacified, and one will attain bliss. This is the meaning. If one benefits others...
"That body appears as various bodies" means that if one wishes to subdue the malevolent, one should visualize oneself as the Blue-Robed One, casting the bell from the left hand and seizing whoever is malevolent. For pacifying, enriching, and magnetizing, one should visualize the Sugata Blue-Robed One, the Jewel Blue-Robed One, and the Lotus Blue-Robed One, respectively. This is the very thought to be cultivated. The meaning is that one should first visualize all the Buddhas before oneself, then please them with all the offerings and so forth, and having obtained empowerment, one will become that [deity]. The meaning is that the remaining bodies appear as mere appearances, though they are not established in ultimate reality. This concludes the extensive explanation of the second chapter from the Extensive Commentary on the Noble Vajrapāṇi Blue-Robed Tantra.
Having thus taught the two aspects of the path, now, in order to explain the extraction of the mantras, it says: "Furthermore, that which is to be correctly explained," and so forth. "Daha" means "burn!" By the word "and so forth," one should also understand the meaning of the ends of other mantras. The meaning is that by joining the root mantra—which arises from the proper arrangement of the vowels (āli) and consonants (kāli)—one should undertake all activities that accord with its purpose. This is the meaning of "the third [vowel] below the two, adorned," and so forth. "Gṛhṇa gṛhṇa" means "seize! seize thoroughly!" Since this is the actual root mantra, "hana hana" means "strike!" "Tathāya tathāya" means "pierce!" "Paca paca" means "cook!"
This is the explanation of the third chapter from the Extensive Commentary on the Noble Tantra of the Blue-Clad Vajrapāṇi.
Next, in order to explain the qualities of the mantra of the fire wheel, the passage beginning with "Then, the Noble One" and so forth is stated. "The accomplishment of various [activities]" refers to the necessity of protecting the mantra that performs various activities. The actual mantra is then presented: "Whichever yogi holds this" means holding the mantra as a dhāraṇī; it means to practice without interruption, having abandoned the second [aspect of] the mantra and being endowed with meditative concentration (dhyāna). "At the very beginning of meditative concentration" means one makes one's own object of observation clear. Then, by focusing on the forms of HŪṂ, RAṂ, and HAṂ, one purifies the misdeeds of body, speech, and mind. Then, one manifests the signs of the Lord of the Family—whether as the Tathāgata together with his consort and the wisdom-being (jñānasattva), or as that very one together with his own retinue, or as the retinue alone, or together with the subtle meditative absorption (samādhi)—in the manner of a whirling firebrand or a garland like the sun. Furthermore, at the time of specific activities, one accomplishes them through their respective meditative concentrations. "Completely liberated from all faults" means becoming free from all obscurations. "Attaining all excellent qualities" refers to all mundane accomplishments (siddhis). "The perfect result is fully accomplished" means attaining the three bodies (kāyas). "Whatever this mantra is, it is the name" refers to the Blue-Clad One. The passage beginning with "of those to be trained" and so forth teaches the connection of the mantra.
This is the explanation of the fourth chapter from the Extensive Commentary on the Noble Tantra of Vajrapāṇi in the Blue Robe.
The phrase "Then," and so forth, teaches the meditation on the four wheels. "Manifest accomplishment" means to bring about; it is so called because by meditating on the four wheels, all activities are accomplished.
"Having thoroughly meditated on the buddhas of the four elements" refers to the Blue-Robed One of the Lotus family and the others. The "eight fires" are located at the soles of the two feet, the two hips, the two hands, the secret place, and up to the throat. The "two winds" are the blazing and the reversing winds, located beneath the feet and at the crown of the head. The result of these is that the body is bound.
"The eight causes are the actual entities" is just like the locations of the fires. "Likewise, the eight earths are shown as the results" refers to the arrangement of the earth maṇḍala at the location of the heart. "The eight winds possess two" means that the two locations of the secret place and the throat are not [included here]. In those locations, the chief yakṣas are gradually [visualized]. Through the purification of their aggregates, they are to be transformed into Vajrapāṇi; having emitted light from their locations, they melt and are transformed into that very state.
"Accomplished by the four mantras of attainment" refers to the respective activities. The meaning of these is as follows: first, having invited all the buddhas before oneself and pleased them with offerings, one exhorts them with the light of the recited mantra to generate power in one's own wheel.
Having purified the aggregates, one should meditate on emptiness for as long as necessary. In that regard, the generation stage involves generating oneself in the form of the deity and so forth, according to the procedure. This concludes the explanation of the fifth chapter from the Extensive Commentary on the Noble Vajrapāṇi of the Blue Robe Tantra.
Next, the ritual of the fire offering (homa) is explained. The ten activities are pacifying and so forth; one should apply the phrase "spoken while remaining one-pointedly focused on the method for accomplishing whichever of those is to be practiced." For pacifying, the mantra ending is śāntiṃ kuru and so forth, which indicates the conclusion of the mantra.
Regarding the hearth: for pacifying, it is circular, one cubit in width, with a depth of three finger-widths (half of that), and a rim of three finger-widths. It is white in color and well-encircled by a wheel. For enriching, it is square, yellow in color, and encircled by blazing jewels. For magnetizing, it is semi-circular, red in color, and encircled by a garland of lotuses. For wrathful activities, it is triangular, black in color, and encircled by a garland of swords. The dimensions are as stated above.
The wood is explained below. Having consecrated the pacifying hearth, one kindles a fire with white, milky wood. Upon a white lotus, from a white raṃ, arises the Fire God (Agni), white in color and four-armed. His right hands hold a staff and the gesture of granting protection; his left hands hold a guṇḍī and a rosary, and he wears an upper garment of white silk and so forth. If one performs the fire offering with white substances such as curd and milk in the presence of that deity, pacifying, protection, and so forth will be accomplished.
For the rite of enrichment (puṣṭi), one should act as previously described, kindle a fire with a yellow tree, and visualize the fire deity as yellow. By offering substances that change color, such as realgar (manaḥśilā) and so forth, longevity, abundant wealth, and other such qualities will be accomplished.
For the rite of power (vaśya), one should kindle a fire with khadira wood and, as previously mentioned, visualize the fire deity as red, holding a sword, a club, a noose, and a rosary. If one offers beef and red substances, all those one wishes to bring under control will be subjugated.
For the rite of wrath (abhicāra), one should kindle a fire with thorny or poisonous wood. If one offers an offering of meat and blood to the black-colored fire deity, whoever is targeted will die.
Regarding the statement "others should be done with sandalwood wood": one should kindle a fire with sandalwood wood in the center of a lotus-shaped hearth. By the mantra mṛta, if one wishes to go to the fire deity or to one's own principal deity, one should burn the meat of a vulture. By burning the meat of a hoopoe, one's purpose will be accomplished. By burning the meat of a fox, one will become invisible. The mantra is as explicitly stated.
This concludes the extensive explanation of the sixth chapter from the Extensive Commentary on the Noble Vajrapāṇi of the Blue Robe Tantra.
Next, the incense fire offering (dhūpa-homa) will be explained. Therefore, it says, "The glorious Vajradhara," and so forth. In that context, "the fiercely blazing wrathful one" refers to the fire offering of the mṛta mantra. If one asks, "In what location?" it is in a three-tiered chamber. If one asks, "What is done by that?" it says: "The external mṛta-burning should be separated."
With these words, one should construct a wrathful hearth in an outer chamber. There, one should burn guggulu incense and nimba wood. Sitting upon the patient who is afflicted by diseases caused by nāgas and the like, one should abide in the meditative absorption of the eight fires. Regarding the phrase "in the interim, perform the outer and inner ablutions," this refers to performing ablutions with various medicinal substances, fragrances, and the five nectars (pañcāmṛta). There, one should perform the feast gathering (gaṇacakra), offer bali cakes, and perform as many acts of pleasing as possible, such as making offerings to the Noble Ones. "Inwardly, confer the vase empowerment" means that thereafter, the empowerment should be conferred following the authorization of the vase.
The meaning of these points is as follows: first, having gone to a pleasing location and completed the preliminary examination of the site and so forth, and then having fully completed the preparatory rites for the maṇḍala, one first performs the homa of the mela for the patient. Then, one should properly perform the ablution for the patient. Having dressed in fine garments, one should then complete the preparatory rituals starting from the generation of the bodhicitta. Then, having requested the construction of the great maṇḍala and completed the ritual of entering it, the empowerment should be conferred.
The expressions "Kye ho" and so forth are shown as words of joy. "The supreme subduer of afflictions" refers to one who is skilled in the supreme subduing of bhūtas and malevolent spirits. Regarding "O, the great secret, the great wrathful one," this great secret is the sublime wrathful application. To demonstrate that very point: "O, the fierce and terrifying one" refers to the subduing of the wicked; it is the certain destruction of all misleading spirits who cannot be subdued by peaceful activities.
The "Most Secret" (yang gsang) refers to that which is perfectly secret, arising from the ultimate truth. "Vajrapāṇi" is the one who holds the vajra. "Free from partiality" means being free from the defects of permanence and so forth. The meaning of these is: "I prostrate to you, who, having arisen from the expanse of phenomena (dharmadhātu), definitively subdue all those to be trained to the very end." This concludes the extensive explanation of the seventh chapter from the Extensive Commentary on the Noble Vajrapāṇi Nīlāmbaradhara Tantra.
Next, the ritual for the offering cake (bali) will be explained. Regarding that, the "all-endowed offering cake" consists of all the delightful substances of the world without exception, or alternatively, the five meats and so forth. To demonstrate the purification of that very [cake], it says: "Purified by RAṂ and fanned by YAṂ." This means that first it is purified by fire from RAṂ, then by wind from YAṂ, and by water arising from KHAṂ, thereby purifying it. Then: "From BAṂ, generate a stream of nectar." Within that, a stream of nectar arises from BAṂ, which causes it to expand. This is the common offering cake.
Having purified it as before with YAṂ and RAṂ, wind arises from YAṂ, fire from RAṂ, and within a kapāla formed from A, the five meats and five nectars are generated. Above that, one should visualize a vajra marked by a moon. Then, one should perform the activity of descending the wisdom nectar and igniting the wind and fire. "Summoned by JAḤ, dissolve into the offering cake." This means that all elemental spirits are summoned by light rays in the form of hooks; having blessed their tongues and abodes, they drink the offering cake through hollow tubes.
Alternatively, the assembly of goddesses should present the offering. Then, endowed with meditative absorption, one should intimidate [the obstructors] with the words, "Hūṃ! I am the glorious Nīlāmbaradhara," and so forth, and correctly contemplate one's own vows. The common torma is for places such as great assemblies, while the uncommon torma is for places such as great hermitages. This concludes the explanation of the eighth chapter from the Extensive Commentary on the Noble Vajrapāṇi Nīlāmbaradhara Tantra.
Next, the chapter on mantras will be explained. If one asks how it is explained first in terms of the individual: "For those without the wheel of meditative concentration" means those whose meditative concentration is not serviceable. It is for their sake that the mantra is explained. What is it? It is "Tadyathā, bho bho nāga," and so forth. The mantra for all activities is that which precedes all activities. "Subduing the nāgas" means the certain destruction of nāgas; other [activities] should be applied in the same way.
Regarding these, a yogin abiding in the generation stage should first complete the recitation of their own root mantra. Then, at the time of subduing elemental spirits, one should imagine that the world is filled with hosts of wrathful Nīlāmbaradharas in their respective attire, emerging from the light rays of the recited mantra to subdue whatever spirits are to be tamed. By performing the applications of pacifying, magnetizing, paralyzing, silencing, slaying, and so forth without exception, one should imagine them being subdued. Alternatively, this is explained as a ritual for reversing the presence of nāgas and the like in the body of a sick person.
A young girl should brush the patient with a well-trimmed branch and occasionally wash them with milk; if one recites this mantra, the nāgas will be pacified. For fevers, use blue thread; for poison, use kuśa grass. These and others are explained as the methods of the ritual.
Next, the ritual of praise will be explained. Regarding that: "The fierce Great Vajra-Club" refers to him who abides in the manner of a wrathful deity, and is thus so called. "The majestic Vajra, the source of mantras" means he is the very origin of all mantras. "The Vajra-Wrathful One, the slayer of obstructors" means he possesses the power to subdue all obstructors. "The invincible Vajra, the terrifying one" means he cannot be overcome by any māras or rākṣasas. "Accomplishing all activities" refers to the accomplishment of pacification and so forth. "Performing all activities" means that he is both the one who accomplishes and the one who performs; thus he is so called. Because he possesses such qualities, he is the object of homage.
This concludes the explanation of the ninth chapter from the Extensive Commentary on the Noble Vajrapāṇi of the Blue Robe Tantra.
Next, the mantra for summoning the nāgas will be explained: "The Vajra-Hook, the application of wind." This means that if one visualizes the host of Vajra-Wrathful Ones with hooks as summoning him, then Vajrapāṇi himself will be summoned; what need is there to mention others? Likewise, "even by fire, he can be subdued."
This means that even the wheel of fire is capable of incinerating all obstructing spirits. It is also capable of other actions such as paralyzing them, because meditative concentration and mantra possess unimpeded power. While the actual mantra is used, fierce meditative concentration involves wrathful deities such as the one with the iron hook and so forth. The rest is easy to understand. If one asks what is summoned in that way, it says "within a copper basin"; one should visualize a six-petaled lotus within the copper basin and then summon [the nāgas] into it. The greatness of the wrathful deity is like that of the torma offering. The mixing of the samaya is done with water. The subduing and healing of poison is done with medicine, such as indrayava and so forth. As for where they are sent, it is to places such as meadows. These are taught specifically in the ritual of the torma and the ritual for healing illness. This concludes the explanation of the tenth chapter from the Extensive Commentary on the Noble Vajrapāṇi in the Blue Robe Tantra.
Next, the ritual for suppressing the nāgas will be explained. It says, "Then, I shall correctly explain," and so forth. Those who are not subdued by peaceful activities are those who are not subdued by mere instructions. That which suppresses them is the fierce mantra for suppressing the nāgas. Regarding the actual mantra: "With the vajra of meditative concentration, one should strike down upon the one to be tamed." This means that by the light of the mantra, wrathful deities holding clubs, swords, razors, wheels, and so forth, destroy the eyes and other faculties of all the nāgas; furthermore, one should visualize a rain of weapons falling to intoxicate them, and so on.
"Visualize a wheel of fire below" means that one should visualize fire below and fire blazing from the eight directions, and that the one to be subdued resides in the center of that. Regarding the meaning of "white mustard seeds" and so forth: one should create the subtle wrathful deities and so on from all the aforementioned substances, and by means of them, one should strike [the target]. "The stuffed skins of the five roots, such as the hawk and the wolf, and the various beasts of prey with their fangs and claws" means that all substances, such as those with wings and those with fangs, are made suitable by the mantra of the Noble One clad in Blue Garments, and then one strikes [the target] in accordance with that wrathful deity. The phrase "various beasts of prey" is the meaning of "fangs and claws" and so forth. Whichever substances, such as those of the beasts of prey, are used to brush against the body, all the emanated wrathful deities should act in accordance with that. Furthermore, the meaning of this is that first, a yogi who has completed the propitiation and is blessed by the deity should construct a triangular pit in a pleasant location. Having fashioned the form of a black snake with sandalwood, realgar, and so forth, and having performed the summoning, one completes the aforementioned ritual. If one finally buries it on a great road, through that application, pacification and so forth will occur. This is the explanation of the eleventh chapter from the Extensive Commentary on the Tantra of the Noble Vajrapāṇi clad in Blue Garments.
Then, in order to explain the ritual of offering, it is said: "Then, the ground of the Noble One clad in Blue Garments," and so forth. "One should present the offering to oneself by oneself" means that one emanates [the deity] from oneself.
In this way, having performed the manifest gathering into a single maṇḍala of one's own, one emanates it well in order to subdue the desire of sentient beings. Regarding "Hūṃ, Vajradhūpā": this refers to the assembly of red goddesses holding various types of incense in their hands. If one asks what they do, it says: "She who causes the self to flourish with fragrance." This means she who causes the maṇḍala of the Blue-Robed One, the self-nature of all tathāgatas, to be fully suffused with various types of fragrance. Thus, the Blessed One calls to his own goddesses and asks what they should do: "In the great tantra, please please the maṇḍala of the Lord of Secrets of all tathāgatas, together with me." This is the meaning. When he had spoken thus, the entire assembly of goddesses surrounded him and addressed him in this way: "Hūṃ! Protector, Great Bliss of the three times, since you are the very lord of wandering beings, please accept these senses of mine and please the Pervasive Lord, the Hero." This is the meaning of "Vajradhūpe Pūja Hūṃ," which signifies: "Please accept the offering of incense." The same should be applied to the others as well. "Hūṃ, Vajrapuṣpā" refers to the assembly of blue goddesses holding flowers in their hands. "She who completely scatters the self" means she who completely scatters a mass of flowers in my place. "Hūṃ, Vajradīpā" refers to the assembly of red-colored goddesses holding lamps in their hands. "She who dispels the darkness of stains in the maṇḍala."
This is the meaning. Vajragandhā is the green goddess holding a vessel of fragrance. "She who purifies the entities of the self" means she who purifies the stains of the self. Likewise, from "Vajralāsyā, she who satisfies the eyes of the Sugatas" up to the descriptions of sound, smell, taste, and touch as they are taught, and similarly, from "Vajraśmaśānaguhyā, she who is pleased by the bodhicitta of the Sugatas," and so forth—having fully taught the offering ritual of the great tantra through these verses found in the great tantra, the suchness of offering is now to be taught. Regarding that: "As long as all are the great offering" means that all things, such as incense and so forth, are transformed into goddesses and offered. "As long as the offering is great bliss" refers to the offering of the qualities of sensory desire, because it satisfies the continuum of the sense faculties. "As long as the offering is unsurpassed" refers to the secret offering, because it generates the sublime in whoever offers it to whom. "Because it is the supreme of signs, as long as the authentic offering is great" refers to the suchness of that offering; for if one knows all offerings to be free from conceptual elaboration, one is liberated from all obscurations. Furthermore, the meaning of these is that one must first generate the mind of enlightenment.
Visualizing the guru and all the buddhas before one, if one performs offerings and praises with goddesses and others arising from substances or requisites, one will attain the supreme siddhi of the tathāgatas. Furthermore:
The yogi should take substances that bring universal joy;
If they are offered to the perfect buddhas,
The supreme fruit will be attained.
Relying on a mind that is like an illusion,
One should enjoy the five nectars without conceptualization.
Whoever offers these to others
Will attain the perfection of desire free from conceptualization.
Having gathered a vast assembly of offerings,
One should make them free from elaboration.
Through being free from elaboration and doubt,
One will attain Mahāmudrā.
This offering is Mahāmudrā;
It was taught by all the perfect buddhas.
The samaya of all the buddhas
Abides in this great offering.
Moreover, those who desire siddhi
Should generate the bodhicitta at all times
And maintain it with unsurpassed offerings.
Thus it is said, and so forth. This concludes the explanation of the twelfth chapter from the Extensive Commentary on the Noble Vajrapāṇi of the Blue Robe Tantra.
Next, the origin of the eight wheels will be explained. Regarding the phrase "by the samādhi of the method of gathering," it refers to the light rays from the heart and the light rays from the body. "Having gathered the nāgas of the retinue" means that all the nāgas residing in the retinue are gathered by means of light rays. "When entering into equipoise in the wheel of fire" means:
"In order to experience intense suffering, the eight abodes are set ablaze" means: by reciting the secret fire mantra, "DA HA NA VAJRA," together with its sound. If one asks what happens, "all the nāgas without exception are burned" means they experience the sensation of heat. "Having fled, they run to a distance of a yojana" means that, through the power of terror, they flee to other locations in the world. "Gathering them back, they are healed with the medicine of nectar" means that, having gathered them back through the miraculous power of meditative absorption (samādhi), he enters into the meditative absorption called "the arising of the stream of nectar." At that time, the entire world system became known as the "Array of Vajra Nectar." As soon as that occurred, the sentient beings dwelling there touched the nectar. As soon as they touched it, they all attained the meditative absorption called "Adorned by the Appearance of Nectar." At that time, they addressed the Blessed One in this way: "Because you are the essence of the great secret of all the Tathāgatas, our minds have been satisfied by great bliss. Blessed One, if I were to transgress this secret, my head would split apart, my body would be broken into pieces, and I would be burned in the hells and so forth forever." Thus they spoke. "The tasks are assigned and they are established in their respective places" means: then the Blessed One addressed that great assembly, saying, "Great assembly, you should understand it in this way."
Do not transgress this great secret of all the tathāgatas. Why is that? Because this speech of the tathāgatas is melodious, profound, difficult to transgress, stainless, unimpeded, and endowed with all excellent qualities, and so forth. Then, through the words "The great lord of the wheel of the eight fires," and so on, it is shown that he has become the very essence of all the tathāgatas, that the samādhi of the Wheel-Holder arises which subdues all elemental spirits, and that other unimpeded activities are also accomplished; thus, it shows him as the object that demonstrates the lord of qualities as being of the nature of qualities. As for the meaning of "of water," and so forth: then the noble Vajrapāṇi, clad in blue, entered the samādhi called the "Vajra River Application." As soon as he had entered that samādhi, from the various colors of his body's light, a blazing river of nectar emerged, such as the vajra river called "All-Purifying," the vajra river called "All-Giving," the vajra river called "All-Cooling," the vajra river called "All-Beneficial," and so forth.
"An immeasurable and innumerable river of vajras arose, and all were brought to relief"—by these words, he is shown to be the very object of praise. The rest is easy to understand. Regarding the abiding in the meditative absorptions of the eight winds: "Then the noble Vajrapāṇi entered the meditative absorption called the 'Vibrating Vajra of the Moving Vidyā.' At that time, this world system also shook in six ways: it shook, it shook violently, it shook all over; it roared, it roared violently, it roared all over," and so forth. Furthermore, the mandala of winds of that bodhisattva mahāsattva is immeasurable, innumerable, and beyond counting. Regarding the others, this refers to making the mind one-pointed, gathering [the winds], nourishing them, stabilizing them, and making them completely firm; this is shown to be the very object of praise. In that regard, the praise is shown by the words "abiding in the meditative absorptions of the eight winds" and so forth. Its meaning is that, by abiding in the meditative absorptions of the eight winds, all activities are unimpeded, and one pays homage to that which was thus described. This too is the actual quality itself and nothing else. Regarding "abiding in the meditative absorption of earth": then the Blessed One entered the meditative absorption called the "Vajra Stability." At that time, he spoke these words to Trailokyavijaya.
"Noble son, that which you clearly perceive as the extent of my miraculous power is wisdom." He asked, "Do you know the extent of the display of miraculous power?" He replied, "Blessed One, I do not know it." The Blessed One said, "Noble son, it is so. When I have entered the meditative absorption of the Earth Wheel, not even a single atom of the earth can be lifted by a single sentient being, nor by ten, nor by a hundred, nor by a hundred million. Why is that? Because the extent of the Tathāgata’s meditative absorption is immeasurable and unfathomable," and so forth, as it appears extensively. This demonstrates that those abiding in the meditative absorption of the earth are the very objects of homage. The rest is easy to understand. This concludes the extensive explanation of the thirteenth chapter from the Extensive Commentary on the Noble Tantra of the Blue-Clad Vajrapāṇi.
Then, in order to teach the completion stage, it says, "The glorious Vajra Blue-Clad One," and so forth. This refers to the meditative absorption that focuses on the four wheels through the subtle meditative absorption. Having entered into that, the retinue consists of the emanated yakṣas. "With great joy and devotion, they requested" means they requested with the power of being extremely delighted and with pure faith. In response to that, it says, "By means of the great subtle drop," and so forth.
Because that which is difficult to reach as an object of the senses is subtle, it is the subtle particle (paramāṇu). Similarly, because they are subtle, they are subtle; within those four wheels (cakra), great bliss (mahāsukha) is the thirty-second channel, lotus-shaped, the nature of the svabhāvakāya. The enjoyment wheel (saṃbhogacakra) has six channels and is the nature of the dharmakāya. The dharmakāya wheel has eight channels and is the nature of the saṃbhogakāya. The emanation wheel (nirmāṇacakra) has sixty channels and is the nature of emanation.
Alternatively, great bliss is the thirty-second, the nature of the thirty-two major marks (lakṣaṇa); the nature of the minor marks (anuvyañjana) is the enjoyment of emanation. The dharmakāya wheel is the nature of the four perfect analytical knowledges (pratisaṃvid) and the four fearlessnesses (vaiśāradya). All other phenomena are also included within this. As it is said:
"The excellent marks and minor marks,
Likewise the powers, fearlessnesses,
Dhāraṇīs, meditative absorptions (samādhi), and so forth—
These abide within this body.
These qualities of a Buddha
Abide within this very body;
Yet due to the karma of their own conceptualization,
The inferior do not realize them.
Therefore, those who desire the secret meaning
Should abide in the generation stage (utpattikrama).
Having abided in the generation stage,
One should meditate on the completion stage (niṣpannakrama).
By abiding one-pointedly in the nature of the Great Perfection,
One will see the suchness (tattva) of phenomena.
Without perceiving subject and object..."
Action and agent are not perceived; they are of a single, non-dual essence. Since that which transcends them is also not perceived, it is the unsurpassed essence of phenomena (dharmagarbha). As it is said: "Clearly experienced and perfectly established," and so forth. The meaning of these words is that, by relying on one's own seed, one first generates the supreme generation stage (utpattikrama), and then, through the completion stage (niṣpannakrama) and so on, one gradually comes to realize the essential meaning.
Furthermore, great bliss (mahāsukha) is the nature of the ghaṭikā, the nature of enjoyment, and the nature of the sixteen shifts of the wheels. The wheel of phenomena (dharmacakra) is the nature of the eight watches. The wheel of emanation (nirmāṇacakra) is the nature of the sixty-four movements of the breath. Furthermore, great bliss is the nature of the individual abodes; the wheel of enjoyment is the nature of the collective abodes; the wheel of phenomena is the nature of the non-dual abodes; and the wheel of emanation is the nature of the abode of suchness (tathatā).
Furthermore, great bliss is the secret; the wheel of enjoyment is the application; the wheel of phenomena is bliss; and the wheel of emanation is suchness. Furthermore, the four—great bliss and so forth—are the nature of the four seals (mudrā), the four immeasurables, the four meditative concentrations (dhyāna), the four certainties, the four paths, and so on. As it is said: "That which is great bliss and so forth is the nature of all phenomena of the wheels."
Because the great king himself, who rules over all and is the supreme bliss, the Buddha, the supreme Buddha, and the supreme Bodhisattva are not found through other secrets; therefore, this is the supreme method. Thus it is said, and so forth. Its tilaka is adorned by the āli doubled and the syllable haṃ facing downward. At the saṃbhoga-cakra, it is adorned by a single āli circle and the syllable oṃ facing upward. At the dharmacakra, it is adorned by the eight syllables and the syllable hūṃ facing downward. At the nirmāṇa-cakra, it is adorned by two ālis and the syllable oṃ facing upward. These should be viewed as the white and red wheels. "Whatever appears is gathered into a single entity" means that through the sequence of joy and so forth, supreme bliss is attained, having been made into the path of yoga. Then, in order to explain the path of the mudrā, it says: "Then the glorious one clad in blue," and so forth. Abiding in the samādhi of passion is the play of the non-duality of the Tathāgata and the Consort. In this way, the Blessed One Vajra-clad-in-blue entered into union non-dually with the Burning One. The Sugata clad in blue entered into union non-dually with the Secret One. The Jewel-clad-in-blue entered into union non-dually with the Peaceful One. The Lotus-clad-in-blue entered into union non-dually with the Naked One.
The Blue-Clad One of Action entered into union with the Victress in non-duality. By means of that, the great enjoyments and the secret goddesses also appeared, as follows: the goddess named Vajra Incense, the goddess named Vajra Flower, the goddess named Vajra Lamp, the goddess named Vajra Perfume, and others such as the goddess named Vajra Grace, the goddess named Garland, the goddess named Songstress, and the goddess named Dancer; as well as the goddesses of form, sound, smell, taste, touch, and nectar. Surrounded on all sides by these goddesses, they performed various offerings.
Furthermore, from other sources:
"By means of great bliss, one should meditate upon these secret wheels. Upon a pleasing wisdom consort, having examined her well, one should perform the consecration. Abiding by the ritual of the wise, one should place the linga within the bhaga. Through the union of the transcendent, one should visualize the supreme channel. Whatever sensual enjoyments there may be, one should partake of them as much as possible. By means of the secret protection ritual, one should properly establish the mudrā and the samaya. One should gather the samaya substances and take them according to the secret ritual.
Paragatisvati ka
Hiti kera shing ka dag dang
Hana padaka rayaya
Ra dang da dang rūpayi
Like the cry of an animal summoning, and the sound of calling; the right leg extended and the left leg extended; the downward reversal and remaining for a long time; the songstress, the leader, and the speaker; the fierce one, the goer, and the conch-blower; the one who proclaims the voice and the one who extends the tongue."
The nāga-lord Drumavata (Hanging Tree), the Urdhvamukha (Upward-Blowing), and so forth, who produce the great sounds of play; the Guhyajāla (Secret Net) who opens the way, the Vistara (Expansion), and the Urdhvakarṣaṇa (Upward-Extractor); and like the conduct of the lioness—by means of such excellent play, one gradually comes to abide perfectly in the posture of the sky-goers (khecarī). The beautiful classes, such as the elephant and so forth, are the beautiful sun of the great secret; that very thing will be perfectly accomplished.
By this sequence, for one who abides in the secret conduct, the many yakṣas of the retinue and so forth are those who are free from passion. "Terror, time, and fainting" are the specific varieties of that class. As it is said:
"The Perfect Buddha, free from passion,
Abides in the conduct of the lowly human class.
Otherwise, the path will not lead to liberation.
Those who uphold the Victor’s teaching
Will have their minds utterly scorched.
That which is not secret
Abides in the conduct of ordinary folk.
Alas, you who have gathered here,
You who are unworthy, come quickly!
By abandoning the Buddha’s own marks,
Whoever remains in the prison of saṃsāra,
Therefore, that very reality
Will be utterly destroyed."
Through this sequence, everyone became filled with doubt and hesitation; their minds were unhappy, and they were completely tormented by the great anguish of grief. At that time, having been roused, the unsurpassed meaning was shown:
"Furthermore: From now on, the King clad in blue
Gazes well upon the three realms."
The wrathful king of the three realms rouses all beings tormented by sorrow. Alas! Great is the Buddha’s deed! Alas! Great is the deed performed! Alas! The deed is marvelous! Alas! The deed is exceedingly profound! Alas! The deed is the supreme of deeds!
He shows the foolish to die by poison, but for those endowed with skillful means, it becomes nectar. To liberate all beings in the authentic way, he dwells in the abode of women. For whomever the essence is touched, in them the essence arises. Therein, movement is bliss itself; for men, it arises in the path of the signs. Having entered the wheel of the path, the wheel of wisdom is opened, and the bodhicitta flows continuously. The inferior seed is blessed, and the eyes of beings are opened. The heroes who rely on this abode will certainly attain the essence of enlightenment.
That great assembly of the gathering gave rise to the mind of the marvelous Mahāyāna. Then, the assembly, having gained conviction and certainty, offered this praise:
"Kye ho! Lord of Secrets, Blue-Robed One," and so forth. The nature of unsurpassed, perfect enlightenment is the suchness of all phenomena. Because one who has realized that is so, it is called by that name. Within that state, "possessing a mind in which desire is purified" means possessing a mind that, at the very moment desire and its objects appear, is devoid of intrinsic nature.
The state of manifest buddhahood is shown to be an object of praise because it has abandoned all obscurations that are contrary to itself, possessing a perfection of wisdom that is unsurpassed. Regarding its explanation:
"In the practice of the great secret,
There is no stain whatsoever,
Just as a lotus is not defiled by mud;
Even in being pleased, it becomes supreme.
Since phenomena are devoid of substantiality,
Although one does not abide in substantiality,
For the sake of subduing the afflictions of beings,
You display the conduct of the sublime.
Though you appear as inferior to the inferior,
By whom you are made supreme, you are supreme.
Possessing all excellence despite faults,
You are a treasury from which all qualities arise.
You are the very one who conquers the cycle
Of those who are unripened and unliberated.
Because my fortune was inferior,
I did not see the secret before.
Therefore, O King, Blessed One,
Hold this well-taught shepherd
With the jewel upon your crown."
This demonstrates that the authentic Lord is worthy of being praised directly. This concludes the explanation of the fourteenth chapter from the Extensive Commentary on the Noble Vajrapāṇi of the Blue Robe Tantra.
Then, the assembled retinue offered praise to the Lord of the retinue. Having gained conviction in and rejoiced in the secret meaning, they understood the significance. The passage beginning with "In Alakāvatī" and so forth is a praise by way of the qualities of conduct.
"You who subdue the hosts of nāgas in the retinue..."
The phrase "and so forth" refers to the praise specifically by way of taming one's own disciples. The phrase "possessing a body of various purities" and so forth refers to the praise by way of taming all those who are malicious in general. The phrase "all things just as they are intended" and so forth praises [the deity] as the source of all qualities. The meaning of these points has already been explained in detail in the first chapter.
This concise explanation was composed so that beings of inferior capacity might understand. Although it is inappropriate to compose such a work because my own intellect is inferior, I have composed this by relying on what is well-known. By this merit, may all beings become vessels for the Great Secret, and may those who are not [vessels] become such vessels. Having beheld the face of that sublime one, may they be enriched by all perfections.
The Extensive Commentary on the Noble Tantra of Vajrapāṇi in the Blue Robe, composed by the great master Paramasāra, is hereby 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.