Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text presents a concise guide to the definitive meaning of the tantras, specifically focusing on the transition from the generation stage to the completion stage of yoga. The author argues that external rituals, discursive conceptualizations, and strict adherence to formal ascetic vows are insufficient and potentially hazardous if not grounded in the actualization of reality. Instead, the work commits the practitioner to a path of secret conduct and non-dual realization. It emphasizes the necessity of a qualified guru and the use of skillful means, including the transformation of ordinary experiences and the use of bodily substances and consort practices (mudrā), to achieve supreme awakening. The text posits that the ultimate purity of bodhicitta is concealed within the aggregates and can only be accessed by abandoning worldly bustle and conceptual elaboration in favor of direct meditative experience and the observance of internal samaya.
Provenance
About this text
A tantra providing a definitive exhortation to the meaning of all tantras, the Sakalatantrasambhavasaṃcodanīśrīguhyasiddhinama originates from the Indian tradition and is attributed to the author Padmavajra. The work entered the Tibetan corpus through the efforts of the translators Kṛṣṇa Paṇḍita and Tsültrim Gyalwa. It is preserved in the Tengyur, specifically within volume ཝི, where it spans 55 pages and is categorized under the General Unexcelled Yoga Tantra Works. In its opening, the text addresses the transition from the generation stage to the completion stage of yoga, urging the practitioner to abandon all exertion. It seeks to provide a brief explanation of the unsurpassed secret accomplishment based on the actual reality of the supreme tantra, while detailing the nature of hidden ascetic conduct and the state of Vajrasattva. A scholar or serious reader consults this classical Tibetan work today to examine its instructions on the definitive pith of the tantras and its approach to the methods that grant all accomplishments, specifically regarding the transformation of ordinary experience and the abandonment of conceptual elaboration in favor of direct meditation.
Cite thisAnuvāda, ““The Attainment of the Glorious Secret Assembly,” Inducing the Definitive Meaning of All the Tantras” (Toh 2217), machine draft, 2026.https://naxiai.com/tibetan/works/toh2217
Summary & commentary
Significance
The work is significant for its critical stance toward formalistic ritualism and its emphasis on the 'secret' or internal dimension of tantric practice. It illustrates the tension within the tradition between external asceticism and the internal yoga of completion, providing a roadmap for the transformation of the mundane into the awakened.
Structure
Passages
Section
Description
1-13
Introduction and Theoretical Framework
Establishes the goal of explaining the definitive pith instructions, warns against the dangers of practicing without a master, and critiques conceptual ritualism.
19-30
The Nature of Reality and Insight
Discusses the presence of the Perfection of Insight within the body and the specific objects of meditation for the generation stage.
36-65
Practical Application and Secret Conduct
Details the methods of meditation, the use of bodily offerings, the role of the human maiden (mudrā), and the importance of secluded environments for practice.
66-68
Conclusion and Final Instructions
Clarifies that the taught methods are means for conceptualization and emphasizes the primary importance of the guru and internal samaya for attaining siddhi.
Themes
Critique of Conceptual Ritualism (8-11)
The Role of the Guru and Non-duality (7, 67-68)
Transformation of the Ordinary (Secret Conduct) (3, 53, 59-61)
The Completion Stage and Bodhicitta (2, 6, 64)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
Anuvāda“The Attainment of the Glorious Secret Assembly,” Inducing the Definitive Meaning of All the Tantras·
In the language of India: Sakalatantrasārasaṃcodanī-śrīguhyasiddhi-nāma. In the language of Tibet: The Glorious Secret Accomplishment: A Definitive Exhortation to the Meaning of All Tantras. Homage to the glorious Vajrasattva! Homage to Mañjuśrī, the Youthful!
I prostrate to that suchness which is without entity, all-pervasive, supremely peaceful, and liberated from worldly activities; which is eternally arising, free from meditative concentration, and to which the supreme Victors, the leaders of the herd, offer homage; which is the state of all things, the sublime yidam of the glorious Victor’s body, entered by the inner self; and which is not to be realized even by the Buddhas, being free from all stains.
Having prostrated to that, I shall explain the glorious Guhyasiddhi, a jewel that bestows liberation through excellent conduct, which is the birthplace of all accomplishments, the mother of the hundreds of qualities of the Victors, the cause for attaining Buddhahood—the supreme messenger for those seeking the highest state—and that which abandons the distractions created by the obstacles of the stains of debate associated with various modes of conduct.
Having first prostrated to the Great Bliss, the body of the three indivisible vajras, the foundation of immeasurable qualities, which transcends the sphere of ordinary experience, I, Padmavajra, shall explain this unsurpassed Guhyasiddhi for the benefit of practitioners, my mind being moved by compassion. Whatever was taught by the Buddha, the Protector, in many other tantras as well, [I shall explain here].
Possessing the definitive pith instructions, I shall now explain them. Through the yoga of the completion stage, one should abandon all exertion. For the sake of meditation by beginners, who find the generation stage to be many and long, I shall explain in brief the unsurpassed secret accomplishment, which relies on the actual reality of the supreme tantra, which has the characteristic of gathering the siddhis, and which, by the ritual of insight and method, bestows the excellent siddhi of the Buddha.
It is the source of virtue and free from afflictions, the destroyer of all obstacles, the treasury of all siddhis, and like a supreme wish-fulfilling jewel. It gives birth to all Buddhas, overcomes the sounds of distraction, and accomplishes all purposes; such is the characteristic of manifest enlightenment. Wherever one may dwell, if one abides in meditation endowed with excellent methods, that practitioner will attain siddhi. Possessing the hidden conduct and without contradicting the dharmas, one who has the form of the indivisible three vajras will attain supreme enlightenment. Having completely abandoned the certainty of time, one will go to the unsurpassed state.
Even those people who kill living beings, are wrathful, delight in any wrathful activities, and live in delusion by proliferating false words—even they will quickly achieve accomplishment here through this conduct. [Likewise,] those who consort with the wives of others...
Stealing the wealth of others, performing base and contemptible deeds, and constantly engaging in such conduct—by practicing these, one will go beyond the very top of the desire realm. I shall describe to the practitioner the nature of the hidden ascetic conduct. This supreme and excellent secret conduct, together with the methods that grant all accomplishments, is the state of Vajrasattva; it will be attained in this very life.
Those who desire to attain the supreme peace, the state realized by the Buddhas, should achieve that supreme peace through the accomplishment of the secret. The yoga of the completion stage itself should be meditated upon by one who possesses that very reality. Otherwise, if that reality is inferior, accomplishment will not be attained. Apart from the examinations of that reality, having abandoned all distinctions, it is signless, without appearance, non-dual, and supremely peaceful.
According to the sequence of the scriptures and treatises, as long as there is conceptualization, it will continue to expand, like oil dissolving into water. For the time being, that conceptualization is not the supreme necessity; by engaging in various conceptualizations, there is no need to seek that reality in treatises. Having first understood the nature of the generation stage, one should remain close to it in order to accomplish that reality. Then, through exertion in meditation, one should generate direct experience. With a mind in which that reality has become clear, one should subsequently engage in the correct conduct. One should also engage in the ascetic conduct endowed with awareness immediately following that. With a single, stable mind—
Having practiced the secret conduct, once that ultimate [realization] has arisen, one should thereafter practice the ascetic observances (vratas). Otherwise, if that very reality is deficient, it becomes a cause for a mere livelihood, and thus a cause for attaining hell. What is the use of ascetic observances in that case? For the practitioner who abides in that very reality, accomplishment will occur even without ascetic observances. Even if one practices hundreds of ascetic observances, if that reality is deficient, accomplishment will not occur. If one possesses that reality, then by all means, that stainless state will be accomplished. The practitioner, possessing meditation and being completely liberated from all sins, attains non-attachment through ascetic observances. The Victorious One did not say that accomplishments are attained [by observances alone]. Once that very reality is known, it is attained; it is not by ascetic observances. Having turned away from all attachments and making begging the primary [means of subsistence], that alone is encompassed by ascetic observances. Abandoning that reality, there is no accomplishment. Neither bathing at sacred fords, nor worship of deities, nor giving, nor likewise ritual ablutions and austerities—none of these are the truth; this alone is the truth. Because of previously committed base actions that produce harm, those with bodies deficient in that reality experience the nature of ascetic observances in their entirety. Even those who commit the five crimes of immediate retribution and exhaust themselves in cyclic existence will, if they possess that reality, achieve accomplishment and attain the stainless state. If one meditates on that jewel of reality, which is the very essence of abundant wealth, then even without ascetic observances, that reality itself—
One will certainly proceed to the unsurpassed state. Regarding the ascetic conduct taught in the scriptures, whoever abides here in such a vow, since they are unable to acquire wealth, they remain constant for the sake of their livelihood. Just as the nature of the five aggregates is the basis for consciousness, so too is the vow endowed with suchness; it is taught that one enters into that very suchness. For the sake of the cause of the means of discipline, for the sake of acquiring wealth and so forth, and for the sake of sentient beings, one undertakes the vow together with that suchness. Since ordinary beings primarily focus on the mere means of livelihood, just as the greatness of signs [is emphasized], if one is devoid of suchness, there is no accomplishment. A master endowed with the wealth of riches, having become weary through constant meditation, relies upon the very form of a madman; abiding in the secret accomplishment, one will achieve it by possessing the meditation on the Guru, the Vajradhara of suchness. Otherwise, even if one possesses suchness, one will not become a vessel for the fruit of accomplishment. Thus, having completely cut off the external and known suchness to be unsurpassed, the wise one should be certain of Buddhahood and practice the secret accomplishment. Abandoning the vows that are the basis of all distraction, and knowing suchness, one should achieve the supreme state through the ritual of insight and method. That suchness, moreover, abides in the tantras and is clarified in the glorious Guhyasamāja. Because it has expanded into many elaborations, it is taught elsewhere in a concealed manner. In the divisions of Kriya and Carya, and in the Sutra Pitaka and so forth, [it is likewise hidden].
The supreme, singular purity itself abides in manifold forms. Within the precious vessel of the aggregates, according to the various dispositions of sentient beings, the Buddha Protectors have established that very reality by concealing it with effort. The supreme, utterly pure bodhicitta, through the kindness of the guru’s feet, resides perfectly within one’s own body; that should be known with diligence.
Then, one should engage in the conduct or remain at home and meditate. That very pure, precious self, which is free from all dispute—if one abandons the excellent methods and engages in contradictory samayas and the like, whatever accomplishment is achieved otherwise, one will be cooked in the Raurava hell and others. Just as when a fire blazes, a heap of grass and wood is cast into it and turns to ash, and even sprouts and the like will not arise; likewise, those who act as if there were a great wonder when that very reality is absent will go to hell after death, for as long as space endures.
Just as someone who, lacking medicine, mantras, and the like, plays with a venomous snake out of a deluded nature, desires to go to the abode of Yama; or just as another who enters the boundless ocean without a boat, having no means or support, will die in an instant; likewise, those who abandon the authentic, perfect bestowal of the tantras ending in ja and perform base and inferior actions will go to the Avīci hell.
The supreme, unsurpassed state, difficult to find, is expressed by the term "that very reality" (tattva). Whoever attains that purity—
I shall describe the method for that: whoever perceives the Guru and the Vajra-Holder as non-dual, possessing the characteristics of the condensed siddhis, will attain that very reality here. However, those who are wrathful and arrogant, deceived, childish, and delight in conceptual elaboration; those sentient beings who are desirous and attached—whoever they obtain [teachings] from and whoever they do not; those who prostrate to the Guru with deceit and guile, and who are intent on perceiving faults; those who are false, arrogant, and malicious, and who always dwell in verbal disputes; those who possess a firm intention to deceive their Vajra siblings and the Guru—such sentient beings will not attain that state which bestows all siddhis.
Furthermore, I see others like this here: as long as they have not obtained their desires, they please the Guru steadfastly with prostrations, offerings, and service; but once they have attained the supreme state, even while remaining right in his presence, who is it, from where, and how could they come? Those of evil nature do not understand. Having seen him alone from afar, they prostrate with devotion; yet when he has arrived comfortably in the midst of many, they are destitute of skill. Such sentient beings will not attain that supreme state of supreme nirvāṇa which was spoken by the Speaker of Truth. Furthermore, I see such sentient beings who revile the Guru; having abandoned shame and their conduct is far [from the path], they disparage the authentic stages. Merely by collecting the tantras, they turn their backs on the actual reality. Even without empowerment or permission, they gather disciples.
Having become joyful upon seeing the volumes, they take up the secret mantra themselves. Without learning it from a master, they completely abandon the conduct of the samaya. Gathering sentient beings, they do so by means of the words of the volumes. Because they do not know reality itself, they are taught by the authentic speech [of the Buddha]. Such individuals as these, all of whom possess sinful karma, having entered an unholy path, will go to the hells. At the end of being tormented by various diseases, suffering, poverty, and afflictions, they will die and go to hell. They will be born in inferior states of existence. If one desires the siddhi of the Sugatas, one should not even dwell together with those who have abandoned the conduct of the samaya, for it is difficult to achieve [siddhi] with them. With all things, until the master is pleased, a disciple who is extremely stainless and who pleases [the master] for a long time with body, speech, and mind, is a fit vessel for the perfect bestowal of reality itself. Then, through the grace of the guru’s feet, one will attain freedom from obstacles. The reality of the indivisibility of the three vajras is the vast king; by meditating upon it day and night, one will certainly and swiftly attain siddhi. For the master who accomplishes siddhi through the expansion of mantra and mudrā, there are the recitations, fire offerings, ascetic observances, and so forth, as taught in many tantras. Through the rituals of the four sessions, the drawing of the site and the maṇḍala, and the distinctions of colors, forms, and so on—
The classification of families, ritual bathing, worship of deities, fasting, the binding of mudrās, the rituals for images and the like, and the extensive construction of stūpas—by engaging in such various conceptualizations according to the diverse inclinations of sentient beings, the Protector Śrīsaṃbhava taught that accomplishments are attained. Thus, although it is said that accomplishments are achieved through hundreds of thousands of such conceptualizations as correctly taught, whatever accomplishment might be achieved therein, it is not achieved here. Whether in a single year or for many eons, or for one or two lifetimes until the end of existence, the practitioner who achieves it through the extensive categories of Dharma—remaining firm in meditation and free from attachment over many countless births—will become a lord of accomplishment. As was previously taught, that is not required here for the time being; it is not necessary to attain that. One does not attain the bliss of accomplishment through the suffering of bodily torment. In this Śrī-guhyasamāja, having completely abandoned all conceptual elaborations, one will achieve accomplishment in this very life through the yoga of the completion stage. There is nothing superior to the Śrī-guhyasamāja; it is the jewel of the three worlds, the supreme essence of essences, the guru of all tantras, and the very stage of the yoga of completion that abides as the teaching and the explanation. How can one achieve accomplishment if they do not know the Guhyasamāja, which cuts through all doubts?
Having completely abandoned the glorious Guhyasamāja, the jewel casket of the Buddhas that dispels the cataracts of ignorance, those deluded ones who desire accomplishments through the conceptualizations of manifold discursive thoughts are like those who strike the sky with their fists or drink the water of a mirage.
For beginners, having abandoned the tantras of elaboration and understood method and wisdom, one should contemplate exactly as it is. Therefore, the wise should meditate with a one-pointed mind. If one meditates day and night, there is no doubt that accomplishment will be attained.
There are no lunar dates and no constellations; for this, no fasting is prescribed. If one possesses non-dual wisdom, the accomplishment of the Sugatas will be achieved.
Having always shown devotion with the three stainless vajras to Vajradhara, the treasury of qualities, the practitioner who possesses the path taught in the tantras—where the secret qualities arise, which is stainless, fulfills all aims, and bestows them—should begin from this very moment.
This is the first chapter, which definitively teaches the conduct, suchness, and the propitiation of glorious Vajrasattva, titled The Glorious Secret Accomplishment, a definitive summary of the ultimate meaning of the tantra endowed with the three ultimate syllables.
Now, from the path slightly condensed from the sequence of other tantras, I shall correctly explain the means of accomplishment arising from the secret.
The path of external reality is extremely long; having abandoned it all, I shall describe, according to the stages of yoga and the established tradition, exactly as it is. Most masters say this: "The compiler of the glorious, magnificent Guhyasamāja Tantra is said to be the hero Lokeśvara." However, by the grace of the Guru's feet, I alone declare that there is no other compiler of the glorious Guhyasamāja. The author of the Tantra is the Great Compassionate One; the speaker is also he. Since there is no other besides him, there is no speaker other than Great Bliss. The words "Thus have I heard" and the words "Thus it abides" were taught to all the Buddhas by the very nature of Cittavajra. By the glorious Protector of Great Bliss, through the excellent words "Thus it abides," whatever was taught in its excellence, I shall likewise describe a little. When the Lord spoke the supreme, concise summary at one time, the true meaning of the Tantras of the Buddhas is the nature of Great Bliss. When all the Sons of the Victorious Ones heard that truth of the Tantra, they trembled and were filled with fear, and they asked the Supreme Lord about that very reality. "O Hero, such a nature of phenomena is the difficult scripture of the Lord; it causes all the Buddhas everywhere to feel extreme fear. The unsurpassed Vajrayāna reveals the most profound secret: the single equality of all phenomena."
"Tell us, O Lord, what is the principal [point]?" When this was said, all the Buddhas of great renown trembled and fell into a swoon, yet they placed the bodhicitta within their hearts. "Emaho! This explanation of the Vajrayāna, more secret than the secret, is without essence and is pure; since there is no example for it, it is the cause of all Buddhas."
Vajrasattva, having perceived that, and abiding in the excellent samādhi of the nature of great bliss, then performed the union of the vajra and lotus with all the Buddhas. With a form of supreme joy, he spoke with gentle words: "O, O, you who see all the Victors! This is the miraculous manifestation of bodhicitta. Where body, speech, and mind do not exist, there form is clearly seen. Through the application of bodhicitta, as long as it is realized through effort, it is called the 'abode of all Buddhas,' the unchanging, peaceful source of phenomena (dharmodaya). It is the very essence of wisdom itself. From the non-conceptual and pure wisdom of Samantabhadra, all these things are emanated. That which is supremely known and utterly pure is the state praised by all Buddhas; it abides pervasively, inexpressible. All things are its emanations. That very Goodness (Bhadra) abides in the unobscured expanse of space; with a form of supreme joy, it brings about the happiness of all sentient beings. Arising from the body of pure wisdom, it is the peaceful abode of all Buddhas."
The divine, unchanging source of phenomena, I have relied upon with my intellect. In the excellent form of the syllable E, it is adorned in the center by the syllable Vaṃ. Since it is the abode of all bliss, it is the precious casket of the Buddhas. That which abides at the beginning of the tantra, I shall therefore explain. This Hero of Great Bliss spoke thus to all the Tathāgatas: "That which all Buddhas abide in through the modes of body, speech, and mind, and which bestows excellent accomplishments, is the locus of the name 'insight' (prajñā). That which abides therein is the two syllables called 'bhaga.' It is called the pure reality; I have taught that ultimate truth. Abiding in that purity, which is the very vajra body, speech, and mind of the Buddhas and Bodhisattvas, I act according to my desire. There is no other pure abode of phenomena apart from the source of phenomena (dharmodaya). It is from this that all Buddhas arise, and in this that the enlightenment of the Buddhas is firmly established. Since that purity is without a fixed location, do not be afraid. The unchanging, peaceful source of phenomena abides within the Vajra Consort herself. All beings, from animals upward, arise from her. Why then do you faint and become afraid? That which arises from the essence of the Buddhas is the supreme nature of phenomena (dharmatā). The wisdom of the essence is unique; it has not arisen, nor will it ever arise. Thus it was heard: abiding in the enlightenment of the Buddhas..."
Praised by all tens of millions, appearing in the form of homage, you who teach the benefit of all sentient beings and speak words of renown—Great Sage, Great Hero, Protector of the World, please explain! Supreme Lord of all Buddhas, you who turn the Wheel of the Vajra Vehicle, please explain that very reality which is unchanging, non-apparent, and without abode. Hero, please explain that supreme reality by which the Victorious One is definitively liberated from the great ocean of afflictions. At the beginning of the words "Abiding," adorned with the syllables E-Vaṃ, that which is known merely by understanding brings about the siddhi of the Sugatas. Glorious Vajradhara of Great Bliss, having become the object of such a prayer, you spoke of the supreme state to the Buddhas and Bodhisattvas. Just as the Vajra Mind taught, having opened the most secret essence that gathers all the Vajra Hearts of all Buddhas, and just as it is thus established, so shall I explain it. Having clearly understood everything through the grace of the Guru’s feet, I shall now explain that which gathers all excellent siddhis. That which abides at the beginning of the Tantra, the supreme essence of essences, was spoken of as the "Secret Reality" by the Protector of Great Bliss. It is the source of bliss for all Buddhas, Bodhisattvas, and sentient beings, the King of the Secret Conceptualization.
Abiding in the glorious Guhyasamāja,
In the syllables E-Vaṃ, perfectly pure,
I prostrate with devotion to all the three realms.
That which is the supreme mudrā of the glorious protector of beings
Is renowned as "insight" (prajñā).
Stainless in the beginning, middle, and end,
The source of the three vajras of wisdom,
It abides in the form of the conventional.
For the sake of gathering sentient beings,
It is renowned as the "action mudrā" (karmamudrā).
Relying upon the body of a woman,
It acts for the benefit of all sentient beings.
All-pervasive, pure, and all-encompassing,
The unsurpassed goddess of insight,
The singular excellence that arises,
Is relied upon by the protector of beings.
In the delightful palace of the expanse of space,
Where the various compassionate ones reside,
That is called the bhaga.
Regarding the two syllables E-Vaṃ,
It is the union of body, speech, and mind.
It is the abiding reality of all the Buddhas.
Therefore, it abides in the manner of both
A brief teaching and an extensive teaching.
Furthermore, regarding the essence of the tantra—which is the ultimate nature, extremely hidden from the uncorrupted tradition of the venerable Guhyasamāja—it shall be explained as follows:
It is the embodiment of the illusory nature of the wisdom of suchness, the essence of all stable and moving entities, inconceivable and firm. Having become the body adorned with the thirty-two marks of a great being, the personification of the Vajra Mind, it...
In the Glorious Guhyasamāja, through the words "Evaṃ" and so forth, the suchness of the ultimate is definitively shown to the buddhas and bodhisattvas by way of its ultimate nature. That very form of the inconceivable ultimate deity is definitively perfected according to the sequence of the tantra, through the order of the seventeen bodhisattvas, and is then clearly revealed. First, in the introductory chapter, at the conclusion of the enumeration of the names of the seventeen bodhisattvas, it is stated in reference to the words: "the bodhisattva mahāsattva named Vajra, who has clearly meditated upon the nature of the dharmadhātu," and so forth. This is, for the time being, the first deity yoga, because the nature of the dharmadhātu is the form of non-substantiality.
Having become the embodiment of body, speech, and mind, and preceded by the procedures of the samaya, meditative absorption, and recitation, one abides in the space element together with the four families of the consorts, such as the Earth goddess. Through the enjoyment of the five sensory qualities, one is the supreme mantra body that blesses the entire sequence of sentient beings—including those of the animal realm and beyond—in a manner that is ineffable even of the ineffable. This is the form of supreme joy, the blessed maṇḍala of the glorious Lotus, the lord of supreme bliss.
In order to rouse the Tathāgatas who have fainted upon hearing the suchness of the samaya of the ultimate nature of phenomena of the Buddhas and Bodhisattvas, the ultimate suchness itself shall be expressed here by means of the syllables E-Vaṃ and so forth:
"That which abides at the beginning of the tantra,
Because it is hidden, shall now be explained.
Arisen from the Vajra Queen,
The syllables E-Vaṃ are utterly pure.
E-Vaṃ is said to be the space element (ākāśadhātu);
Mayā is attained as the mudrā.
That which reveals this
Is here expressed as 'hearing' (śruta).
Non-conceptual, omniscient wisdom itself
Is also that which is 'at one time' (ekasmin samaye).
That which has the form of the bhaga
Is called the 'space element.'
That which is taught as 'at one time'
Is here expressed as the 'brief indication.'
Relying upon that which is called the 'space element'
From which bliss arises,
With various bells, fly-whisks, and garlands,
And adorned with precious bells,
The Buddha-nature, Samantabhadra,
Makes offerings in that supreme abode.
That which is indicated as 'the Blessed One' (bhagavān)
Is the Lord, the Sovereign, the Mind itself.
That which is called the 'Vajra Queen'
Is the Wisdom that is the essence of all Victors.
The word 'all' (sarva) that is spoken
Refers to the Tathāgatas, Akṣobhya and the rest.
Whatever are their body, speech, and mind,
They abide as the Mind itself.
In the bhaga of the pure Queen,
He dwells in great bliss.
The essence of all things,
He sports in supreme joy."
In the excellent form of the syllable E,
Adorned in the center by the syllable Vaṃ,
There dwells the supreme Vajradhara,
The peace arisen from insight.
There all the buddhas originate,
And in that very place they abide.
For as many eons as there are atoms
In Mount Meru, for tens of millions of them,
In that lotus maṇḍala, together with
The buddhas and bodhisattvas,
The glorious Vajradhara of Great Bliss,
That glorious one, resides there.
In that which is called the expanse of space,
It is seen as filled like a pod of sesame seeds,
Completely filled by as many Tathāgatas
As there are grains of sand in the river Gaṅgā.
By the very method of teaching reality
Through those syllables,
The buddhas and bodhisattvas
Will attain the unsurpassed state.
The words "thus resides"
Abide as the ultimate itself.
Otherwise, that reality
Would not be experienced by the yogi.
Whether it be the Vajra Mind or otherwise,
The glorious King of Great Bliss,
Who is the agent called the "Assembly,"
He is perfectly established in this E-vaṃ.
The pure syllables "E-vaṃ" and so forth,
And the two syllables called "Śūta,"
Which are the definitive secret words,
Should be spoken at the beginning of the tantra.
By means of these and what is to be explained,
That is asserted to be the agent.
Here, these two syllables
Are not intended to be absent at the beginning of the tantra.
Having thus understood the supreme, stainless state,
Which is pure, as it is taught in the glorious Assembly,
The peaceful abode of all the buddhas.
Having understood that supreme siddhi, I shall describe the distinctions from the tantras. As taught by the spiritual friend, the teacher of the conduct of samaya: the bodhicitta, pure and inexpressible, abides throughout all the tantras of vast expansion as the guide to the path. The source of phenomena (dharmodaya) abides as the syllable of peace, inexpressible. Its divisions are infinite; pervading all variety, it abides. Having abandoned all those divisions which are like chaff, I shall describe the means of accomplishment (sādhana) of that very essence of purity. That very absence of entity, together with the method, arises as the lotus and the vajra. Having indicated that which abides in the interval between the joy of cessation and supreme joy, whoever dwells there with a mind constantly focused upon it will achieve accomplishment. The practitioner endowed with meditation will experience the wisdom of the deity.
This concludes the second chapter, the definitive teaching on the words of the glorious Vajrasattva, from the Śrī Guhyasiddhi, the definitive summary of the ultimate meaning of the tantras possessing the three ultimate syllables.
Next, the secret shall be explained. By meditating on wisdom and method, the recollection of the Mind-Vajra is the supreme secret, even more secret than the secret. Once one has understood the purity that abides within one’s own body, one will dwell in an excellent state. I shall explain that correctly, for the sake of accomplishing the excellent siddhi that follows the glorious Guhyasamāja.
In the celestial palace of the gods within the expanse of space, it abides perfectly just as it is. It is the excellent producer of itself, stainless in the beginning, middle, and end. It is that which indicates and inspires confidence in sentient beings who are beginners. Through the contact of the vajra union in the expanse of space, there arises a great wonder: whatever bliss occurs is that which produces supreme joy. When that is exhausted, there is the joy-free; at the end of which is that which possesses the joy-free. An essence that cannot be shown by its own nature, a selfhood, will arise slightly. Completely liberated from all sense faculties, it is non-dual and supremely peaceful. Pervasive and without inherent nature, that realization is the supreme state. Known as the divine substance Samantabhadra, it abides at the end of the joy-free. This supreme [state] is renowned as the place of liberation for practitioners. That very glorious Guhyasamāja, which was spoken by the sublime Sugatas, is the supreme non-entity, utterly pure, the unsurpassed bodhicitta. I shall explain that very nature in detail. One should meditate on a moon maṇḍala abiding in the center of the space element, and so forth, as it is taught. That which becomes a jewel above the expanse of space, abiding as the nature of all bliss, the mind adorned with qualities in the center—that is taught here as the "tip of the nose" of the person. In that which is called the conceptual mind, it is pervaded by the form of the moon and the body of the Buddha. The Sambhogakāya is the very essence of bliss.
That is called the conventional bodhicitta. When the conventional bodhicitta has subsided, the state known as "separation from joy" arises. Adorned with the peerless nirmāṇakāya, one emanates many various Buddhas. At the stage where the moment known as "separation from joy" occurs in the center of the bhaga, that which abides by the name "mustard seed" is what the Victorious One calls the nirmāṇakāya. When this entity of bliss—the saṃbhogakāya and the nirmāṇakāya—has ceased and remains, one should, according to the ritual of the selfless vajra stage, definitively abandon all conceptualizations and discursive thoughts. The selfless vajra is utterly stainless. Then, having completely abandoned the bliss of separation from joy, like butter placed in butter, in an instant, one becomes one with the state of enlightenment. Having reached the bliss of separation from joy there, one abides very firmly as the selfless vajra. That which abides there as the "ineffable" is the all-pervading state of pure enlightenment. One should meditate on that very essence, the self-nature of the knowable, possessing immeasurable radiance. That which is called "separation from joy" is inexpressible; its form is complete with marks and inconceivable. Its nature is entirely stainless, like a wish-fulfilling jewel or a vase of excellence. By realizing it through the system of individual self-cognition, one then meditates on that supreme, primary, and holy enlightenment—the body of the Victorious Ones, the ultimate purity. It is the excellent ground of bliss, all-pervading.
Together with that very stainless jewel of the three secrets,
Always for the sake of sentient beings, through scripture and reasoning,
Having thoroughly examined the supreme union of the two organs,
One should then radiate manifold rays of light.
This triple world, the essence of the one and the many,
Is analyzed as being without the nature of a real entity.
Since that very reality is not something to be practiced
Through the methods of striving in grasping,
The wise, having understood it through the kindness of the guru’s feet,
Should meditate.
By means of one’s own stainless peace,
One becomes endowed with that very reality;
Thus, the meditation on the action seal (karmamudrā)
Will be accomplished here without a doubt.
By being in union with the action seal,
Through the equal joining of the vajra and lotus,
Bliss is spoken of as being directly perceived.
Regarding such meditation as has been taught:
For sentient beings who are beginners,
If the action seal is abandoned,
The bodhicitta cannot be shown
Through any other illustration.
What is to be known by the beginner
Is stainless in the beginning, middle, and end;
It abides there and cannot be found elsewhere.
Such supreme, peaceful reality,
Abiding in what is called the expanse of space (dharmadhātu),
Is attained through the natural state
Of the equal joining of the vajra and lotus.
Because that all-pervading reality
Is to be grasped by the beginner,
The supreme practitioner will attain it
In the excellent palace of the expanse of space.
That which is supreme nirvāṇa,
The essence of bliss without substantiality,
Abides as the essence of one’s own awareness
By relying upon the mudrā.
Through meditating on wisdom and method,
One should thus come to know that very reality.
The source of phenomena, the unchanging peace itself, abides exactly as it is. At that time, one should accomplish the most wonderful and supreme Vajra-holder. This is done either through one’s own body endowed with skillful means, or else through the action seal (karmamudrā). Abiding in the lotus of the action seal, that which dwells without being pointed out—by meditating higher and higher upon it, one is designated as the peaceful and glorious Vajra-holder. I have taught all of that; furthermore, I shall teach more. Endowed with the action seal, one should meditate while possessing that very reality. Even without a seal, the divine substance itself will be attained by the practitioner in that same way. I shall briefly explain the supreme state of nirvāṇa. The action seal has the cause of wrath; the wisdom seal (jñānamudrā) is likewise. Having abandoned the abundance of conceptual thoughts, one should meditate upon the great seal (mahāmudrā). Having completely abandoned the female seal, which is the source of all distractions, one should rely upon the great seal through one’s own body endowed with skillful means. That divine substance of one’s own reasoning is the supreme, utterly pure great seal; it abides relying upon the ordinary body, yet those of little insight will not see it. That unchanging body of one’s own is known by the supreme alone. Abiding exactly as it is through the grace of the guru’s command, it dwells everywhere even in grass, wood, and vines. Yet, by a person devoid of skillful means, fire will not be seen. If devoid of skillful means, then at no time will the divine substance—the source of all qualities—be seen, even though it dwells within the innate body.
Insight will not be seen in that way. Just as the juice is in the sugarcane, and just as sesame oil is in sesame seeds, so too does the Perfection of Insight abide everywhere within the body. One should know that this supreme divine substance abides in all things. The goddess of insight is unsurpassed, the progenitor of all Buddhas. She is that which illuminates these three realms without exception, and she perfectly delineates the beginning, middle, and end of the actual state of nirvāṇa. Having understood this, through diligent effort, one will be pervaded by the supreme lord of the yoga of the completion stage—the peaceful Perfection of Insight. Whatever one desires in the mind, that should then be meditated upon. Through yoga endowed with skillful means, the siddhi of Buddhahood is bestowed. By seeking together with her, I always realize that very reality. If one meditates day and night, there is no doubt that this will be attained. Relying on the form of a madman, while people clearly revile one, one should meditate on vast enlightenment through the possession of excellent skillful means. That which is taught as the supreme nirvāṇa is pure and naturally stainless; the wise one should meditate on their own body as being endowed with that. I shall now correctly explain how the secret state is established within the very body of the five aggregates, the means of accomplishing all siddhis. By realizing the Mahāmudrā, just as the Hero is perfected, I shall explain the most secret and supreme state of one's own body.
The wise do not meditate on entities,
And have long since abandoned non-entities.
Some grasp at permanence,
While others grasp at emptiness.
From the application of permanence and nihilism,
Whatever supreme grasping or defilement arises,
What wisdom could possibly emerge from that?
It is without beginning, middle, or end, and is stainless.
It is the supreme, eternal, and most peaceful Primal Nature (Prakṛti).
It is utterly devoid of cause and example,
And completely free from both entity and non-entity.
It arises eternally and is unchanging;
It is non-abiding nirvāṇa itself.
It is the total abandonment of all negativity.
Abiding there and possessing meditation,
It is not even the sphere of activity for a Buddha.
There is no going there, nor is there a place to go;
There is no one at all who goes.
Meditation, the object of meditation, and the meditator—
In the ultimate sense, these do not exist.
Beyond examples and inexpressible,
It is completely free from subject and object.
Signless and free from dust,
That is explained as "nirvāṇa."
That which is called "supreme"
Is the Mahāmudrā that truly abides.
It bestows the divine enjoyments of liberation,
The supreme state of nirvāṇa.
That excellent state is revealed to sentient beings
According to their respective fortunes.
The one itself transforms into two;
Through the distinctions of intention, it is supreme.
The divine form of nirvāṇa
Is pure and naturally stainless.
In the forms of women, men, and so forth,
It abides everywhere.
That which is beyond the senses, peaceful,
Inexpressible, and the supreme all-pervader,
Completely liberated from increase and decrease,
Is called the glorious Great Bliss (Mahāsukha).
Whatever slight perception of substantiality there is, from that everything arises. The excellent path of the three realms is entirely established therein. That is the seed of accomplishment, the supreme state of all accomplishments, the supreme abode of the buddhas, which is explicitly called Sukhāvatī. Gods, asuras, and humans—all emerge from this. These entire three realms without exception abide entirely in bliss. That which is not known as form, which has abandoned words and intellect, which transcends sound, smell, and taste, and which transcends the domain of the intellect—that is the supramundane. That form of supreme bliss which functions through its own power will turn the wheel of Dharma. Although there are countless tens of millions of secret mantras, they emerge from that. Through the grace of the guru’s feet, who teaches the stages of what has become true according to the scriptures of the Speaker of Truth, one should understand it in that way. By whatever means that supreme, inexpressible reality is attained, the wise man should accomplish that reality of the mantrin within his own body. Having blended it with the absence of entities, with a one-pointed mind and possessing excellent means, he should exert himself again and again. By abandoning all duality, accomplishment will be achieved before long. One should meditate on the pure self, which possesses the five qualities of desire and the supreme gift of the most secret [wisdom], and whatever is known through awareness. Abiding in the accomplishment of the secret—
Through that siddhi, there is no doubt:
Whether possessing the action seal (karmamudrā)
Or the great seal (mahāmudrā),
The mind of the buddhas
Is this supreme nature of phenomena (dharmatā).
The single essence of primordial wisdom (jñāna)
Has never arisen and will never arise.
Apart from this state of selflessness,
There is no other pure siddhi.
Non-conceptual and without focal point,
From which the buddhas arise—
This is the unsurpassed goddess of insight (prajñādevī);
This is what is called "the beyond."
If one knows and meditates upon it,
It will grant liberation to all sentient beings.
Through the sequence of rituals previously taught,
Whatever pure reality (tattva) is meditated upon,
By means of the naturally luminous purity,
One is born from all vajras as the self.
Adorned with all the marks,
Possessing the excellence of all aspects,
Having abandoned the ordinary body,
With a mind possessing the divine pride of the deity,
Endowed with the authentic method,
And abiding in the supreme meditative absorption (samādhi),
Just like the words of the lotus and vajra,
That will be accomplished without a doubt.
Whoever possesses the great seal
And experiences great bliss,
That supreme, excellent nectar of primordial wisdom
Can be described.
That reality of one's own awareness
Cannot be described by another.
It is realized through devotion and meditation;
It cannot be realized otherwise.
Having known that reality, day and night,
One should meditate upon it with devotion.
In that supreme state of nirvāṇa,
The blissful, peaceful, and unsurpassed,
There, by the power of devotion itself...
Whatever is emanated through the power of meditation, that is the form which will arise. Arising from universal joy, it is the supreme of all; it is that which emanates and reabsorbs. Appearing clearly and instantaneously, it illuminates this world below, above, and upon the earth, as well as causes and non-causes. Through the power of meditating on that very reality, the actual nature of method and wisdom is peaceful. Completely liberated from all afflictions and adorned with all the marks, it is said to arise from the wisdom of emptiness. It is the supreme non-duality, the very peace itself, endowed with the excellence of all aspects, and utterly free from subject and object. It is the illusory entity of pure wisdom, clear and naturally stainless. Transcending sound, smell, and taste, and likewise free from touch, it is seen as the sole supreme object by the two eyes of meditative concentration and wisdom. Like a beautiful shadow-illusion, it possesses excellent formative activities. Just as a rope is burned by fire, it is liberated from the bonds of affliction. From the waves of wisdom, various bodies are emanated. That body, like a rainbow, is attained through the meditation on reality itself. Through the power of yogic meditation and by maintaining the samayas, even the Victors attain such an inexpressible form. In that state where body, speech, and mind do not exist, which is the supreme all-pervading abode, look at how one meditates on the nature through the power of authentic reliance. Emaho! How wondrous! Emaho! From the peaceful senses!
Emaho! This supreme peace itself is the miraculous manifestation of bodhicitta. Through the supreme yoga of the deity, one will gradually attain such a state. In order to achieve the state of a buddha, one should then engage in the conduct. In the state free from all afflictions, having abandoned both the expression and the expressed, the practitioner should, with diligence and a stable mind, repeatedly and with certainty engage in the secret conduct to manifest [realization]. Through the yoga of the completion stage, having abandoned all faults, and so that weariness does not arise through divine substances, dance, laughter, and so forth, the practitioner endowed with ascetic discipline should engage in the secret [conduct] with devotion to the conduct of the buddhas. Abiding in that state of ascetic discipline and possessing meditation focused upon it, one should bring all afflictions to an end and achieve the supreme state. This supreme secret, which constantly resides in the mouth of the guru and bestows the excellent siddhi of the buddhas, I have explained in its entirety. This is the third chapter, showing the manifest awakening from the Śrīguhyasiddhi, the sublime summary of the definitive meaning of the tantra endowed with the three ultimate syllables, for the purpose of pleasing the glorious Vajrasattva. Now, for sentient beings who are beginners, the meditation on the generation stage itself, characterized by a slight degree of elaboration, shall be explained. That which was clearly taught by the Protector of Beings in the glorious Guhyasamāja, through the path of each successive stage—
The four objects of meditation themselves: first, the arrangement of syllables; the practitioner, abiding in the generation stage, should meditate upon this. Second, one's own nature; third, the excellent and supreme, the wisdom mudrā, which should be meditated upon; and fourth, that which was taught as the highest, the great mudrā, which should be meditated upon. Thus, these four realities are perfectly established in these [stages]. Whatever has been taught regarding meditation, I shall explain each of them individually. Regarding what was taught as the object of meditation through the application of arranging syllables, it was taught in order to lead in sentient beings who are beginners. I shall first explain how they are to be correctly established. Within the path of the generation stage itself, the single [reality] becomes fivefold. Having understood how the five aspects of manifest enlightenment are the supreme virtue of wisdom, I shall now explain that state as it is taught. Through the successive stages of the higher and higher, that which was taught as the Vajra Mind, by means of the application of arranging syllables, is the nature of the dharmadhātu. It is the excellent, characterized by space, free from all conceptual construction, the pure, all-pervading wisdom, stainless in the beginning, middle, and end. Whatever is the essence of phenomena, whatever abides in its respective form, the yogi who abides in selflessness should analyze it with diligence. That form which is liberated from all conceptual elaborations, the supreme and peaceful, is known as the essence of the dharmadhātu; this is renowned as this wisdom.
Abiding in that excellent place, having completely abandoned all afflictions, one should visualize the supreme form for the sake of sentient beings. Endowed with excellent means and accompanied by insight, the form arises in a clear aspect, adorned with all the marks. With all ornaments fully complete, the supreme formless state is itself peaceful, pure, faultless, and stainless. One should subsequently realize it as the Great Seal (Mahāmudrā).
From that form, that which arises like its reflection is the excellent accomplishment of illusion. The yoga of the form-endowed seal, by its nature of non-substantiality, is a reflection whose very nature is mental. From which infinite qualities arise, that which even the Buddhas do not know is called the wisdom named "Glorious Mirror."
The wisdom of cessation, which is of a non-substantial nature, is the nature of that yoga; it is called the "Wisdom of Equality." That which is called "the Expansive" is the maṇḍala of divine women. Through diligent individual discernment, it is the abode of all Tathāgatas. The yogi of the abode of selflessness, possessing a nature of non-substantiality, dwells in the divine space-element, the supreme palace of all Buddhas.
Through the single application of the subtle yoga, as long as one realizes it, and as long as that slight realization is stimulated, for that long it will be seen.
The buddhas and bodhisattvas,
Whoever dwells within the three realms of existence,
All those who dwell there,
Are seen here like a cluster of sesame seeds.
Filled with as many Tathāgatas
As there are grains of sand in the river Ganges,
Having seen those excellent Buddha-forms of great light,
One should examine this yoga
In the excellent abode of the expanse of space.
There, all the Tathāgatas—
Those who dwell now, those who have passed,
And those who are yet to appear—
The supreme abode of them all
Is pure, clear, and stainless,
Worshipped by all the Tathāgatas.
That wisdom, in brief,
Is described as "discerning."
In the palace of the Tathāgatas,
Through effort, one should discern it.
Therefore, the practitioner,
Through the manifestation of the vajra and lotus,
Fills the entire deity yoga
With the form of supreme joy.
Through the stages of earth and so forth,
The bodhicitta is perfectly emanated.
Whatever deity yoga is desired,
It should be accomplished there with certainty.
Whether Akṣobhya, Vairocana, or the great Ratnasambhava,
Whoever dwells in their respective families and so forth,
Through the yoga of a universal monarch,
One should meditate on the consort and the person.
Perfectly endowed with excellent ornaments,
Cognizant of the Mahāmudrā,
Through the union of vajra and lotus,
With the form of supreme joy,
One emanates a garland of waves of wisdom
Possessing various forms.
That which is supreme
Is called the "all-accomplishing wisdom."
Wherein the Victors arise, and where the mudrās are blessed, by abiding in these five meditative absorptions (samādhis), that which truly emerges is renowned as "wisdom" through the five aspects of manifest enlightenment. This is described as the distinction of abiding in the generation stage. Possessing the yoga of arranging the deities, one abides exactly as they are. The Universal Monarch (Cakravartin) taught in the Tantra, who possesses the six elements in equilibrium, gradually becomes the four Mothers and the Wrathful Beings (Krodhasattvas) who are similar to him. Possessing the sixteen Bodhisattvas of the retinue, endowed with the thirty-two major marks and likewise the eighty minor signs, this is what the Tathāgata taught as the "five aspects of manifest enlightenment." They truly abide within the families of Vairocana, Akṣobhya, Ratnasambhava, and so forth. Thus, for sentient beings who are beginners, it is taught that they should meditate upon that which is filled with various conceptualizations. This meditation on the sequence of the wheels is explained as the "external." That which abides in the very beginning through the yoga of arranging the syllables is for sentient beings who are beginners; by meditating on the action mudrā (karmamudrā), they abide in the stage of the abiding place, which is the supreme higher state. Having meditated on the blessed place, one should thoroughly examine that very offering. This was taught as supreme by the Vajradhara in the glorious Guhyasamāja. Through the concise generation stage, by the union of the vajra and the lotus—
This is the second meditation, renowned as its own essential nature. The third is the teaching, the meditation on the inner state. The wisdom mudrā, endowed with the supreme of all aspects, is thoroughly examined. The fourth is the unsurpassed cause, the actualizer of manifest enlightenment. The meditation on Mahāmudrā has nothing superior to it. Completely liberated from all sense faculties, with the conduct of the elements concealed, peaceful and bestowing swift accomplishment, it is firmly established through the mouth of the guru. It is neither one nor many, without waves and without appearance, the abode of bliss for all, the creator of supreme joy. One should know it to be merely one's own mind. The collection of afflictions will cease, and the body will become the body of sublime insight. Having thus understood the sequence of the tantra, through the supreme deity yoga and the progressively higher paths, one should abandon all that is not fierce according to one's inclination and meditate in the proper order. With diligence in Mahāmudrā, the mantrin should meditate constantly. Bestowing all accomplishments and accompanied by the supreme method, if one possesses that meditation, accomplishment will be attained in this very life. Whoever, with an unsurpassed mind, realizes the unborn—that is the wisdom of non-substantiality, the thorough impelling of method itself. Thus, for one who knows suchness, Mahāmudrā is meditated upon. Then, being endowed with method, one should adopt whatever conduct is desired.
The Buddha, the Unclad, the Peaceful, or likewise the Lord of Wealth, or the Great Vow, or the one who desires the mind—having understood what has been explained, one should know that which is not a vow. The wise should understand that one must not perform any discarded vows explained in other tantras; this is held to be supreme. Whatever is desired in the mind, one should practice without [external] practice. Following the glorious Guhyasamāja, having understood the peerless supreme path with diligence, with a stable mind, that very purity is one. Having abandoned all external stains, possessing the miraculous power of bliss, one should meditate on the innate form, having abandoned the stains of bustle. Day and night, connected to the nature of wisdom, it is taught as the very cause for attaining buddhahood. Possessing the lord of joy and a joyful mind, always dwelling in awakening, the mind is connected to meditation. By the exhaustion of all stains without exception, the bonds of saṃsāra are to be abandoned. Meditate with a stable mind on the supreme state of bliss. Through yoga practiced constantly, the yogi who possesses the yoga of that very self sees the excellent vision, pure and free from the cataracts of stains. In a secret place, a mountain or an empty house that is the basis of a hundred qualities, or a grove, a cave, a charnel ground, or a delightful earthen cell—thus, in such stainless places, one should take hold of the excellent signs.
That very producer of objective bliss should be meditated upon by the possessor of the precious vajra, having abandoned worldly bustle. Since all yogis are intensely attached to that very path, it will be accomplished through yoga endowed with skillful means, and not otherwise. Through the path of the generation stage, it may also occur in other ways; yet here, it arises in a single lifetime, whereas in other cases it may take many births. Knowing this without doubt, and meditating through insight and skillful means, the wise should practice the secret accomplishment, having completely abandoned the various external activities, by means of the excellent methods that bestow the siddhi of the Buddha, the glorious Guhyasamāja path along with its results.
I shall explain this method of accomplishment, the secret vajra that is without [dependence on] place, time, planets, or external maṇḍalas of the constellations. Meditation is performed through the recitation of syllables, such as the ascetic observances (vrata) and the poṣadha vows. Whatever siddhi is thus examined is examined through difficult conduct. The nature of the examined syllables is to be illustrated by the differentiation of colors. Whatever was spoken in the glorious secret according to the mental capacities of all sentient beings—the maṇḍalas that were spoken, the various individual families, the various divisions of mudrās, and likewise the divisions of mantras, the offerings and services, the many divisions of families, and the distinctions of the divisions of meditative absorption (samādhi)—these are the conceptualizations of the deities and the specific distinctions of fixed times.
The emanation and reabsorption, and the various applications of the meditation on the generation stage—all these are the manifestations of supreme wisdom, which is devoid of substantiality. They are the paths taught by the three realms that bind one thoroughly to saṃsāra through various forms, yet they are the stains of attachment and so forth. Non-conceptual and utterly pure, it pervades all that is moving and unmoving. Attachment, aversion, and delusion, as well as others, do not exist [ultimately]. Through the essence of the primordial yoga, one engages with all things as long as they are not analyzed. By the characteristics of dharma and non-dharma, everything is conceptually imputed; yet, through the application of the state of selflessness, they are not analyzed as stable for as long as they persist. There is no abiding in non-conceptuality; it is pure and naturally stainless. All these three realms, reaching to the very peak of existence, are individually analyzed by the path, and the truth of the aggregates is found to be non-existent. Who is it that realizes this? What is there to be analyzed here? Through effort, that very reality is thoroughly analyzed; for as long as it is analyzed, everything is luminosity—pure, naturally stainless, and liberated from existence and non-existence. Its essence is free from conceptual proliferation. If even a Buddha does not perceive it, what need is there to mention other beings? It is liberated from permanence and nihilism, all-pervading, and supremely peaceful. It is the object of homage for the Bodhisattvas, being without qualities and without pride.
Signless and unobscured,
Completely liberated from decrease and increase,
Beyond the sphere of speech,
From it there is no going or coming,
And here there is no goer at all.
Meditation, the meditator, and the object of meditation—
In the ultimate sense, these do not exist.
That supreme, singular reality
Is thoroughly described as "bodhicitta."
Its various divisions are inconceivable,
Expanding into tens of millions.
It is the excellent, all-pervading, and pure,
Yet it does not abide by a single name.
Through the various dispositions of sentient beings,
It completely pervades the three realms.
The peaceful ones call that supreme reality
"Brahmā," the speakers of the Vedas.
The Buddhists call it "supreme enlightenment,"
And the Nirgranthas call it "life-force."
The Sāṃkhyas, the knowers of awareness, and others—
Whatever distinctions they have imagined,
How could they possibly express them all?
Pervading the very state of diversity,
It cannot be described by the various natures
Of its manifold aspects.
That which abides through the divisions of the Excellent
Is shown as the manifold ultimate reality.
The non-conceptual omniscient wisdom,
Which is the supreme Vajra-holder—
From this, all these three realms without exception
Arise in their entirety.
That peaceful and pure state,
To which all buddhas prostrate,
Is the inexpressible, all-pervading abode;
All of this is its magical manifestation.
Whatever characteristics of slight accomplishment there are,
All of them abide within that.
Through the manner of conceptual elaboration,
He turns the wheel of Dharma.
All these three realms, completely pure,
Are all produced from the seed of insight.
Signless and supremely peaceful, following the illusion of primordial wisdom, the many are but a single unity. As long as all the fuel of existence has not been consumed by the fire of emptiness, how can the practitioner see? Once the fuel of the aggregates of views has been burned by the fire of emptiness, and one abides here in equanimity, the fire of the mind likewise ceases. Until the eye-salve of meditative concentration and insight has been applied, how can the cataracts of wrong views ever become stainless? Having thus purified all things, both stable and moving, with effort, and abiding in the state of selflessness, one should then begin the practice. Having understood the deity yoga that I have previously described, if one meditates upon it with diligence, there is no doubt that this will be accomplished. The ritual for the certain accomplishment of Buddhahood, which was definitively taught by the Supreme among Bipeds, is clarified in this Tantra, which is beautiful and delightful through its manifold conduct. As long as that is not relied upon, the attainment of qualities will not occur. Knowing this, the wise should begin the practice according to the ritual, endowed with the proper conduct. This concludes the fourth chapter, the teaching on the five manifest enlightenments from the Glorious Secret Accomplishment (Śrī-Guhyasiddhi), which is a definitive summary of the meaning of the Tantra endowed with the three ultimate syllables, for the purpose of pleasing the glorious Vajrasattva. The glorious Secret Vajra-holder, the means for accomplishing Vajrasattva, the authentic conduct that was hidden...
Next, I shall explain correctly: through the yoga of the completion stage, one slays the enemy of distraction. By means of the secret sādhana of the virtuous and excellent, one should accomplish [the goal] through the activity of music. The empowerment is the supreme excellence; following the glorious Guhyasamāja, having received the empowerment of Mahāmudrā, one thoroughly accomplishes the excellent siddhi. Likewise, having established oneself in passion and abiding in that deity yoga, if one is established in the secret accomplishment, for what reason would the practitioner not succeed? Having familiarized oneself with the excellent wisdom and completely abandoned all [ordinary] conduct, being liberated from all duality, one dwells wherever one desires. For the sake of benefiting the practitioner, I shall explain in brief the secret accomplishment, the supreme state of all siddhis. Whoever, through many births, desires to attain siddhi, should abandon all duality through the secret observance. By the empowerment of the Guhyasamāja, the tantra from which all virtue arises, and by the empowerment of Mahāmudrā which bestows the excellent siddhi, one then dwells in one's own desire. By focusing on the single initial yoga, one should familiarize oneself with the precious yoga arising from the mouth of the guru. I shall now correctly explain the empowerment that is extremely hidden, the most secret and concealed [teaching] of the glorious Lord of Bliss. Having diligently found a mudrā who possesses a beautiful form and [auspicious] qualities, [one should proceed].
Possessing the conduct of the tantra, one should make offerings to the master. Together with the mudrā, the Vajra-holder, with devotion, should be honored by the wise with milk, butter lamps, incense, garlands, and great ornaments. Thus, the wise should offer with reverence. Having seen the guru endowed with the mudrā, the wise should perform the sequence of the ritual of conceptualization according to the rite. Placing the right knee firmly upon the ground, one should recite the King of Praises to the Vajra-holder according to the ritual:
"Omniscient one, Lord of all lands, Lord of all, Master of beings, Lord of the mind, Great Hero—to the Chief of Heroes, I prostrate and praise. Abiding as the self of all elements, source of the three vajra wisdoms, Vajra Hūṃ-maker, Hūṃ-maker, who brings an end to the afflictions—to you I prostrate and praise. Supreme among all Buddhas, I bow and prostrate. Body inseparable from the three vajras, arisen from the selflessness of phenomena, nectar of wisdom—to you I bow and prostrate. Possessing the aggregate of omniscient wisdom, purifier of the wheel of existence, Great Glorious One, Great Wisdom, Great Splendor—to you I prostrate and praise. Great Hero of the Great Seal, Great Strength, Great Offerer, Great Hero who brings an end to the Māras, Lord of Heroes—to you I prostrate and praise. Master of beings, who acts as the creator of birth, abiding, and dissolution, the very nature of existence and non-existence, supreme wonder—to you I prostrate and praise. Wisdom and consciousness..."
Homage and praise to those who enter the path; homage and praise to the protector of beings. Homage and prostration to the one born from a lotus. Having offered this prayer according to the ritual with this king of praises, and desiring the benefit of all sentient beings, one should speak these melodious words:
"By the grace of your feet, I shall know the activity of unsurpassed wisdom. Thus, through the precious empowerment, may the Protector grant me empowerment. Just as the glorious protector of bliss taught the secret reality to the glorious Dharmavajra, may the Protector likewise grant me his grace. O Lord, lead me from the hells, which are the abode of all suffering. Compassionate one, show mercy to me, who am without a protector. Having abandoned the lotus of your feet, O Lord, I have no other refuge. Therefore, Great Sage, hero of beings, grant me the supreme state of Buddhahood."
Having heard this supreme ritual of supplication, the glorious guru, an ocean of qualities, should generate compassion for the disciple. With a face of profound faith, out of affection and great joy, and because it is secret and most secret, he should then cause the disciple to receive the samaya: "Son, you must kill living beings; you must also speak words of falsehood; you must take what is not given; and you must consort with the wives of others. This is the concise ritual; by relying firmly upon the Mahāmudrā, this is what must be done constantly. You, Bhadra, must always rely upon these four samayas."
Having thus heard the samaya, the compassionate master, who possesses the mudrā and bestows all excellent siddhis, enters into the union of the vajra and lotus. Abiding in the state of perfect bestowal and having generated the deity yoga, he remains exactly as he is. With effort, by means of the vajra of speech, he should take that which arises from the lotus. Having mixed the blood and the semen, the supreme master, for the sake of making an offering, pours it into a human skull-cup. Together with the vajra water of feces and urine, he then summons the disciple. Having been blessed by all the Buddhas, and together with the innate mudrā, he should bestow that samaya.
It is the source of all siddhis and the path blessed by the Buddhas. The vajra disciple, knowing that very reality, is thus entrusted by the ritual. His own mudrā and samaya are exactly as taught in the excellent tantras: she is of very beautiful countenance and wide eyes, always delighting in bodhicitta. Like Māmakī, she is perfectly pure, having cast off the garments of worldly joy. Having made this perfect offering, the disciple, who abides in the lotus of the mudrā and practices as before, is addressed with auspicious words and various melodies. With yak-tail whisks, victory banners, parasols, and so forth, and with garlands, sandalwood, and other offerings, the precious mudrā empowerment is conferred. Having been established firmly in the samaya and empowered over the three realms, the disciple joins his palms.
In that regard, the permission should be granted just as it is taught in the tantras: "O Dharmavajra, as you desire, turn the wheel of Dharma! Proclaim the unsurpassed wheel of Dharma of the Buddhas and Bodhisattvas, as spoken by Vajrasattva and explained by the Supreme Buddha."
By teaching in this way, the student is truly granted the well-guarded [teachings], the empowerment of the precious mudrā, and the specific permissions. Having done so, the Bodhisattvas who have emerged in the stages of the Vajrayāna have taught the meaning of the tantras: "Proclaim [this] as the supreme being! Through such an empowerment, the certainty of accomplishment is established. By meditating on that very reality, even if one becomes weary, the supreme state will certainly be attained. Having ascertained perfect enlightenment, through the yoga of the systematic stages, one abandons all duality and accomplishes the state called Vajrasattva."
The Vajra-holder, possessing an intellect that ascertains those very systematic stages, meditates with a mind of supreme joy regarding the excellent qualities of the sense-pleasures, accomplishing all purposes of siddhi. Abiding in the glorious secret accomplishment, success will be achieved in this very human life. Endowed with excellent methods, one proceeds to the supreme, inexpressible, and sublime state.
Having understood all of this in that way, and having remained in the stages according to the sequence, just as it was correctly taught in the stages of the glorious Guhyasamāja, then, abiding in one's own desire and remaining in the secret accomplishment, one should strive for the excellent siddhi.
One should practice within all families, or else, possessing the mudrā and endowed with the five qualities of sensory desire, with excellent laughter, garlands, and so forth, and with a mind full of joy, one should accomplish the supreme state through the secret accomplishment of non-attachment. Abandoning all duality, one should increase the supreme bliss.
This concludes the fifth chapter, the "Revelation of the Mahāmudrā Accomplishment" from the Śrī Guhyasiddhi, which ascertains the meaning of the tantra endowed with the three ultimate syllables and pleases the glorious Vajrasattva.
Now, I shall correctly explain the secret conduct that gives rise to virtue, which generates all buddhas and exhausts the sounds of distraction. Having abandoned stretching the legs and cast off the service of saṃsāra, one should always accomplish Vajrasattva with a mind possessed of constant diligence. One must strive to thoroughly abandon laughter, regret, sleep, and the like; otherwise, even in hundreds of millions of eons, accomplishment will not arise.
Having prostrated with all things to the Protector, the Vajra Master, one should correctly practice the secret accomplishment, the form of the inseparable three vajras. Without signs and without appearances, one should strive to meditate with one's own body upon Vajrasattva, the supreme bliss. Having understood it thus through diligence, the mantrin, whose own body is the very reality of the vajra nature, is inseparable from the actual Vajra-holder.
One should practice the excellent secret conduct in which various activities are clarified. Endowed with excellent methods, one is completely purified through supreme joy. Whatever is disparaged by worldly people arising from the conceptual mind, one should abide in those very forms. The practitioner of the secret conduct, abiding in what is called "secret" just as the glorious Guhyasamāja conducts itself, will certainly become a vessel for accomplishment if excrement and urine are made into food. Other excellent samayas as well, such as the clarifiers and their distinctions, and having blessed the binding of the mudrās—all the excellences taught in the tantras—this excellent vajra word, spoken by the Vajra Mind, is the unsurpassed secret conduct that I shall explain. Whatever was spoken by the Vajra Mind, that I shall explain. For the sake of benefiting the practitioner who desires the fruit of Buddhahood, one should remain in meditative equipoise and silence, and abide in the form of aspiration. Through the yoga of one's own chosen deity, one wanders everywhere like a flesh-eater. Having repeatedly exerted oneself, one should meditate on the one called Vajrasattva. Constantly possessing meditation and having realized it through reasoning, one should wander through villages, districts, cities, groves, and so forth. At crossroads, charnel grounds, and especially at shrines and palaces, having bound one's head with discarded rags, even if one enters a place of assembly, one should meditate on supreme bliss. There, one should play music without effort.
One should be distracted by dance and song. With milk and lamps, one should enter the place of the Victorious Banner. In some places one should laugh, in some places speak, and in some places sing songs. In some places one should dance, in some places stamp, in some places utter various words; one should do all this gradually, step by step, so that weariness does not arise. If weariness arises, the state of Buddhahood will never be accomplished. Having completely abandoned worldly conduct, one should act among all classes of people. In all gatherings and assemblies, one should habituate oneself to the milk alone. One should not have excessive craving for the samayas of flavors and so forth. In order to abandon pride, one should habituate oneself to them personally. Otherwise, the nature of the mind of supreme joy will not be experienced. The practitioner of mantra should act in such a way that all samayas are preceded by this. Through song and dance, one should find joy so that the mind does not decline. Until it becomes manifest, one should place the mind upon that very reality. With single-minded devotion to the five nectars, having ascertained that reality, and having taken up Vairocana, one should always rely upon whatever are the signs of a madman, adorned by the conduct of a madman. The practitioner of mantra should engage in secret conduct according to the ritual. The lamps produced from the bodies of all living beings should always be consumed according to the ritual with effort, in order to attain the siddhi of the deity. Having mixed the vomit of bees with excrement and urine, [one should consume it].
By blending with the five lamps, one should always make offerings to oneself. Having generated the mere self-awareness of the glorious Great Bliss Vajra-holder, who is supreme and peaceful in the absence of substantiality, one should meditate upon that supreme state.
The mantrin, having meditated in this way, should meditate upon his own supreme body. Without any analysis, he should act toward all that is disparaged. Taking the self-arisen flower of the consort, together with the bodhicitta, the Vajra of Speech, the supreme and perfect Great Bliss, should be attained.
The mantrin should always consume the lamps derived from elephants, dogs, horses, camels, and humans, and should not consume anything else. By this yoga of suchness, whoever practices it constantly will undoubtedly achieve the samādhi of the vajra and lotus.
In order to practice the conduct of a beggar, the one with vows should not hold a vessel. He should eat from shards of pottery and the like, which have been eaten and discarded by villagers. He should eat what is thrown away or given above. Having eaten above and become satisfied, he should then discard it. His lower garment should also be made of tattered, old, and ragged pieces. Alternatively, wearing the finest garments, he should go wherever he desires.
He should not grasp at any object, even the size of a sesame seed. From grasping, suffering arises; through suffering, the mind becomes distracted. Through distraction, the mind becomes discouraged; through discouragement, the accomplishments (siddhis) are lost. Without accomplishments, there is cyclic existence.
Samsara brings about the hells; in the hells, one will be harmed by the suffering of afflictions for incalculable eons. One will be born with a withered face and suffering, or as a servant to others and the like. One will not again obtain a birth that desires complete purity. Thus, having meditated upon the secret conduct by means of oneself, and by abiding in the excellent method of purity—the three realms becoming one—one will again obtain a birth that desires complete purity. Abiding in the accomplishment of the secret, one then conducts oneself like a lion. Assuming the form of a madman, one should completely abandon all ordinary conduct. Through the stainless yoga of the three secrets, one should partake of all foods. One should not prostrate even to gods made of wood, stone, or earth. One should make offerings to the body itself and prostrate with devotion to the guru. One should not construct stupas of earth or stone, nor books and the like. Even in dreams, one should not perform hand mudrās such as maṇḍalas. One should not prostrate or perform other services for those who have entered the three vehicles. If one does not regard even the Buddhas as supreme, what need is there to mention other yogins? With a mind attached to meditation, one should not engage in verbal disputes. The samayas will be impaired; because of impairment, the mind becomes distracted. Therefore, the knower of reality should always avoid such things through the effort of application and so forth. Having abandoned the pride of Vajrasattva, one should not act otherwise. By abiding in that very purity, [one attains the goal].
One should not perform ritual applications, for the samayas will be impaired. Through impairment, the mind will encounter suffering. By possessing the yoga of selflessness, as long as one conceptualizes that, one will abide in the state of non-existence. By possessing excellent methods, whatever arises from conceptualization will occur without being conceptualized. Through the power of the application of meditation, whatever characteristics of siddhi there may be, all of them will abide in oneself in a mere instant. This hermitage is full of obstacles; the mantrin should not recite secret mantras, nor should they construct maṇḍalas. They should not bind mudrās nor perform prostrations. It is taught that the body itself is the maṇḍala, and insight is renowned as the mudrā. The glorious Vajrasattva is praised; relying upon him is the prostration. Having performed that internal nature, the wise should abandon all externalities. Possessing the secret conduct, one who knows reality should always practice. The master of the glorious Vajrasattva, the mantrin free from conceptualization, possessing the secret conduct, will thus achieve the immutable. By elaborating and applying oneself to that, one maintains the samayas and, by relying on a spiritual friend, meditates upon insight and method. Through the application of dance, song, and so forth, one sports with the lotus and vajra. With devotion to molasses, wine, and lamps, and with extensive perfumes, garlands, and the like, with the sounds of flutes, drums, and the like, and the sounds of clay drums and so forth, and with divine substances and fragrant bodies—
One should thoroughly accomplish Vajrasattva. Through this supreme, excellent divine substance and through the meditation on the inner self, Vajrasattva will be accomplished; it is not something to be consumed. By the union of the vajra and the lotus, in the form of supreme joy, and by thoroughly radiating the bodhicitta, one should consume the special water-born [lotus]. Always possessing passion and craving supreme joy, one will accomplish Vajrasattva. What need is there for much speaking? Having always abandoned shame, acting exactly according to the conduct of the samaya, and remaining silent in the manner of a madman, wherever one dwells—such as in a charnel ground and so forth—one should meditate on the one called Vajrasattva together with a host of mudrās, such as Māmakī, Locanā, and others, adorned with ornaments and the like. By the union with the vajra space element, one should meditate on everything therein. Through the yoga of the three faces, one should radiate the waves of vast wisdom. By the union of the two organs, if one exhorts the sequence of one's own nature, one should also thoroughly gather the buddhas who possess the form of wisdom. If one wishes to seize one's own mind that runs through the ten directions, then one should perform the supreme authentic union, which is the cause for attaining buddhahood. Having reflected upon the mudrā of the experience above, one who is compassionate, following along, excellent, joyful, and passionate, should focus the mind on that which is attained through passion, and once again clearly accomplish the specific stages.
By applying oneself to this meditative concentration,
If the precious mind becomes stable,
The awakening of the Buddha will be firmly established,
And the blessing will be bestowed.
Having understood suchness in that way,
One should meditate, focusing upon it.
As long as the mind does not grow weary,
The wise one, with a mind in meditative equipoise,
Should pervade everything with the mind
Just as one desires, without becoming fatigued.
With the eyes slightly opened,
One should meditate on the precious awakening.
Whether laughing, speaking, or
Performing dances at times,
One should meditate with a mind attached to the practice
So that weariness does not arise.
The mantra practitioner, free from conceptual thought,
Possessing such a samādhi,
Having completely abandoned fixed notions of time,
Will attain the unsurpassed state.
One should always consume the samaya substances
Arising from the five noble families.
By relying on the samaya endowed with special qualities,
One should perform the offerings.
Always possessing the intention of the Sugatas,
With the eyes fully opened,
By meditating on the bodhicitta,
One should meditate on the ocean of wisdom.
Abiding in the precious conduct,
And being devoted to vajra wisdom,
If one desires the state of the Sugatas,
One should not harbor non-virtuous thoughts.
One should desire all the consorts
Who appear within the three realms.
The yogi should offer to those
Born of low status or of changing nature.
Those born from Vairocana,
And those arising from the bodies of all living beings—
If the yogi desires siddhi,
He should consume these living beings.
With feces, urine, seed, and so forth,
Emerging from within the nose,
Having meditated on one’s own body as a vajra,
The mantrin should always make offerings.
By always offering the samaya
Arising from the three realms,
One is thoroughly joined to that very jewel;
Otherwise, accomplishment will not occur.
What need is there to speak much here?
Whatever is perceived,
All of that should be examined and viewed
Through the yoga of reality.
Regarding that which is taught as the vajra accomplishment,
Through the ritual of insight and method,
By relying on the excellent samaya,
Everything is indeed to be performed.
If one acts in this way, the mantrin,
Through the extremely secret conduct of reality,
Will achieve accomplishment before long.
One should not practice otherwise.
By focusing on one’s own reality,
The mantrin should always make offerings
To the body of the inseparable three realities,
Which possesses the excellent samaya.
Since all are preceded by conceptualization,
These three realms are completely pure;
Yet they are perfectly obscured by the net of ignorance,
Following after the play of dreams.
The characteristics of the aggregates, elements, and so forth—
If one practices with such diligence,
They are signless and without appearance.
One should meditate upon them together with method.
Thus, by knowing the ritual and
Blessing the mind with reality,
One sustains oneself according to what has been heard
And applies oneself to the samayas without exception.
Just as when a merchant, a brahmin, or a vaiśya
Has invited guests, and after they have eaten and been satisfied,
The leftovers are discarded and gathered together—
Those things despised by dogs and jackals,
Having taken it, one should consume it. For the yogi who meditates on that very reality, success will not be achieved otherwise. With a mind like that of a madman, one should engage in union with all families. Abiding in the practice of the vajra dance, one performs a dance endowed with excellent melodies. While singing songs, the vajra song is not clearly articulated; yet, while others in the three realms hear it clearly, one sings songs mixed with various languages. Wandering everywhere like a flesh-eater, whatever actions bind beings in this or that state, by those very same actions, when combined with skillful means, one is liberated from the bonds of existence. Having attained that peaceful reality by abandoning all distinctions, one should achieve the supreme state through excellent means. That reality of all beings, which abandons subject and object, is the supreme peace of all wanderers. Whatever excellent state of distinction exists, one should always meditate upon that reality through one's own body and skillful means. Clapping one's hands for all the childish, one should gradually perform the excellent dance. By abandoning all conceptual constructions, one will proceed to supreme enlightenment. Abiding in that excellent state, wherever one may dwell, because one is certain of supreme enlightenment, even those of bad conduct will achieve success. Relying on the conduct of a madman and blessing the mind with that very reality, through the play of the supreme secret conduct, one will achieve success in this very life. If, in vast houses...
Although one is not able to abandon [worldly life], based on the glorious Guhyasiddhi, one should practice the secret samaya so that it is not known by the world, while remaining in that very household and abiding in worldly conduct. Having made the night clear and having familiarized oneself with the "milk" [the consort], one should perform the activity with the mudrā; this is done through conviction and not otherwise. One must always practice the samayas of urine and so forth. If one familiarizes oneself single-mindedly with the samaya, that very thing will be accomplished as the unsurpassed. With a companion who is extremely secret, who knows reality and is supreme, one should practice the samayas taught in the tantras together with them. Through excellent women, excellent enjoyments, and likewise excellent dwellings and so forth, one who possesses wisdom and is weary of meditating on reality alone will achieve accomplishment. By being intent on that practice of samaya, accomplishment will be attained even in the household itself. If the practice of samaya becomes inferior, it is not the practice and not even the household [practice]. Thus, possessing the manifest samaya and delighting in excellent wisdom, having been exhorted by this ritual, one will achieve Vajrasattva. All that is to be practiced, including the contradictory samayas and so forth, which were previously taught as things to be disparaged, all of those must be performed for the sake of the cause of excellent siddhi. All of this should be distinguished as the portion of direct action; by one possessing secret conduct, [it is accomplished].
That itself is knowledge, and nothing else. Through the samayas of contradiction and so forth, it is called the "Accomplishment of the Secret." Having come to abide in the form of the eternal, one transcends worldly conduct. One practices clearly even among those who are disparaged. Until powers have arisen, one enters into the conventional itself. Always practicing the samayas and so forth toward those of inferior lineage and the like, with a mind possessed of desire, one constructs hearths, maṇḍalas, and so forth. Whoever abides in this ritual of those who propound eternalism and nihilism is said to be a destroyer of the teaching. If, being possessed of the eternal, one performs this practice, one should practice the samayas at night and keep them strictly secret during the day. Just as the inferior beings, such as the śrāvakas, do not understand it, so too should the activities of the mantra practitioner be kept strictly secret for the sake of one's own accomplishment. Without being harmed by the whole world, and without harming the whole world, the mantra practitioner should act in this way. If one desires the siddhi of the Sugatas, one should abide in the Accomplishment of the Secret. As long as power has not arisen in the practitioner, one should not adopt the signs of the ascetic observances (vrata). Once power has arisen, then one abandons the secret conduct. Thereafter, one should adopt the observances of knowledge (vidyā-vrata); these should be taken up constantly. Abiding in that delightful state, one should meditate, focused on that yoga. Free from all distractions, the supreme state will be accomplished.
Having thoroughly abandoned distractions and well-applied the naturally fluctuating mind itself, one should meditate by abiding in that very reality which possesses the supreme bliss of the nature of both existence and non-existence. Having become a noble being who is undefeated in conquering the vast host of enemies that are the afflictions, yogis always act within the three worlds with a mind dedicated to the welfare of sentient beings. With eyes slightly opened and a mind intent on dispelling the suffering of cyclic existence, those who understand the ritual procedures should abandon all diverse false perceptions and sounds. They cause their fame to resound throughout the three worlds as beings who act most excellently for the sake of others. Those supreme beings who sport in the peerless, supreme state of enlightenment—the immeasurable reality of all things—abandon the grasping of the household life entirely like grass and view everything without exception as an illusion. Having gained mastery over the mind called "fluctuating," which is like a monkey, the wind, or lightning, they establish themselves in the supreme bliss of the sublime embodied beings who meditate on the reality of things. The Lord of Yogis sports with a mind certain of that very reality, which is the enthusiasm for the welfare of sentient beings. This concludes the sixth chapter, which teaches in its entirety the stages of secret conduct that purify the mind of equality through the means of accomplishment for pleasing the glorious Vajrasattva, the definitive summary of the meaning of the Tantra endowed with the three ultimate syllables, titled the Glorious Secret Accomplishment. Pure and naturally stainless, perfect in various forms, and completely free from death and sorrow.
Having obtained the supreme mudrā of a goddess, whether it be a goddess, a nāga woman, a yakṣiṇī, or likewise the daughter of an asura, or a beautiful daughter of a gandharva, or even an accomplished yoginī—having summoned such a maiden or yoginī, or one who possesses the reality [of yoga], by means of the application of the noose and hook, one should enjoy her. Whatever is an accomplished divine substance is described as the application of the samaya. Once accomplished, she becomes a servant and will perform whatever is desired. By that, the mind will never become distracted. Through a human maiden of great power, the excellent samaya will be accomplished. Possessing great miraculous power of desire and having completely abandoned water and dust, one should rely upon a divine queen who displays various forms. Being in union with her, go to a secluded grove and, having abandoned all fears, roam about like a lion. If one lacks the power to summon a divine queen, one will be harmed by desire; therefore, rely upon a human maiden. In order to pacify the intoxication of distraction, the practitioner of accomplishment should rely upon a maiden born of humans. Human maidens are characterized by much distraction and anger, and all defects arise from them; they are utterly abandoned, being overwhelmed by old age, death, and sorrow. If such a divine substance is not available, then for the sake of the cause of excellent siddhi—
By means of the sequence of activities of the tantra, one should rely upon a human maiden. Having thus transformed the ordinary into awakening itself through the ritual of mantra, one with a mind of supreme joy should accomplish supreme awakening. I shall explain the very nature of the mudrā according to the ordinary sequence, by which one will attain the siddhi.
Whether she is born of the lowest caste, or a sister, a daughter, or the daughter of a dyer, or one born of a despised lineage, or whoever has found bliss, or one of the lineages taught in the tantras—specifically the maiden herself—one should train her gradually from childhood in all the practices of the samaya.
The wise one, delighting in the bodhicitta and skilled in it, having attained patient acceptance of the nature of phenomena (dharmatā), should accomplish the indivisibility of the three vajras according to the ritual. Abiding in the offerings as they are taught in the tantras, one should begin. With devotion, [the practitioner] should apply milk, lamps, garlands, and other ornaments, and anoint [the body] with excellent ashes. Adorned with a crown of matted locks, the mantrin should assume his own form and likewise the form of the [mudrā].
Clad in a tiger skin and fully adorned with various ornaments, he should take up the vajra and khaṭvāṅga, and be adorned with a bell and a hand-drum (ḍamaru). Likewise, his ears, throat, and arms should be adorned with fragments of bone. A human skull is on the left, and likewise a ḍamaru on the right. In that same way, both he and the mudrā should be [visualized as] Māmakī or Locanā.
Having assumed this very form as the holder of the supreme vajra, one should practice the excellent observance of awareness (vidyāvrata) through the rituals arising from the tantras. Having ascertained non-duality, one will achieve accomplishment in this very life.
The Glorious Secret Accomplishment (Śrī Guhyasiddhi), a definitive summary of the meaning of the tantras possessing the three ultimate syllables, concludes here. This is the seventh chapter, which definitively teaches the observance of awareness from the Glorious Vajrasattva Pleasing Ritual.
Now, I shall correctly explain how to obtain that which was taught in the tantras as the sādhana of the cāṇḍāla (outcaste), a great marvel. Completely abandoning the certainty of weariness, and having assumed the form of the Lord of the Assembly (gaṇeśvara), one should enter among the cāṇḍālas in a place where no one knows of it.
Having taken the signs of the assembly and shaved the hair of the head, one should leave a single thick lock of hair and maintain a single topknot. One should wear a necklace of garlands made of rudrākṣa and fine crystal, interspersed in clusters, as an ornament for the neck. One should wear excellent armlets and bracelets that radiate and shimmer with light. Having diligently fashioned three clusters, one should wear a copper seal on the index finger. Then, one should also take a piece of lower garment that hangs down in front. One should carry a flower vessel suspended from an iron staff upon the shoulders. Having adorned all the limbs, one should assume the form of the Lord of the Assembly. Having covered both shoulders...
Finally, one should enter the house of the antyaja (outcaste). Having kept it secret in that way, one should then practice for the sake of accomplishment. Without being known by anyone, one should wander in the domain of the bhadra. Near the edge of the triple-layered city, one should enter the interior of the antyaja [house]. In reality, it is another deity; therefore, it will not be recognized. Constantly performing ablutions and making offerings to the deity, one should always meditate on one’s own philosophical system (siddhānta). Through a slight [change] in the syllables, one becomes attached to the self-arisen deity. In the form of an outcaste, having thus entered into that very assembly, one should meditate on supreme enlightenment. Preceded by the Dharma and the philosophical system, one then teaches it to them. One teaches the meditation on the breath or the subsequent time and so forth. Then, through all that is spoken in the tantras, the state of being trustworthy will be accomplished. Preceded by the empowerment and the maṇḍala, one should make oneself a disciple. With the substances bestowed by him, together with those previously possessed, one should entrust them to him and give them for the sake of honoring his guru. One should accept what is permitted by his command: a woman of very beautiful face and wide eyes. Having become skilled in the truth of the tantra’s meaning and desiring the samaya, and having been certain of Buddhahood, the wise one should practice the vidyā-vrata (awareness-vow). By the samaya spoken in the tantras, accomplishment will be attained in this very life. On a mountain or the shore of the ocean, in a region free from defects, or in the area of a great wilderness—
In caves and ancient cities, filled with stainless water, adorned with flowers, fruits, and the like, and graced by trees and creepers—especially in such secluded places—the practitioner, firm and resolute, should focus upon the application of meditation together with the mudrā. Always taking alms in the forest, delighting in the bodhicitta and being skillful, having made the body capable, one should dwell there according to the authentic stages and practice repeatedly. All those kings of trees, when the practitioner possesses the faculties and summons them through the application of reality, will offer excellent food. The wise one, always free from desire, should constantly familiarize the mind with it. Delighting in the Vajrayāna, always mindful of the Sugatas, familiar with all the treatises without exception, likewise generous, heroic, and clear—when in a state of poverty, one should meditate single-mindedly on the very nature of equanimity. The mudrā should also be known to be like that: free from attachment and clinging, endowed with the profound Dharma, and following the practitioner according to their wishes. With a beautiful face and long, almond-shaped eyes, adorned with form and youth, delighting in the bodhicitta and clear, she is very clear in the Vajra practice. Just as one would feel affection for a child, and likewise for siblings or parents, when the practitioner is seen, if one practices with great affection, the woman will be free from deceit, charming, fortunate, and pleasant in speech. Having abandoned envy, she will be in harmony.
Acting according to the practitioner’s command, she is orange-red, slender, and of beautiful form. Adorned with the qualities of ethical discipline, her complexion is lustrous and she is skilled in the rituals. She is neither too tall nor too short, being twelve or sixteen years of age. Possessing knowledge of reality, her temples are exquisitely beautiful. All her limbs are perfectly formed, and the tips of her hair curl slightly. With a melodious voice and great joy, she is adorned with a noble gaze. Striving to find such a maiden, one who seeks the accomplishments, should then undertake the vidyā-vow exactly as described in the Kalpa. Having diligently taken hold of her, one should achieve the supreme state. Having made offerings to one’s own vajra, one should emit the bodhicitta. Then, meditating on the Vajra Body, one should summon and hold the Vajra Speech. With the fluid arising in her bhaga, one should thoroughly worship the Vajra Mind. If one worships her with devotion and engages in union according to the ritual, one should meditate on that very union. Having first meditated on the yoga of Cundā or Māmakī, all actions are to be performed. Through the specific samaya, one should attend to the supreme woman. Placing the linga in the bhaga, one must not emit the bodhicitta. Filling the mind with the joy generated therein, one should meditate. As long as the yogin does not emit the bodhicitta, he will continuously obtain the bliss arising from universal joy.
If one constantly meditates upon the supreme enlightenment, which is perfectly endowed with the essence of that bliss, there is no doubt that it will be accomplished. If the bodhicitta, which is the treasury of all siddhis, falls there, the aggregates and consciousness will become faint; how then could there be any irreproachable siddhi?
Embracing the mudrā with a firm embrace and kissing her again and again, by moving in that place, the bodhicitta flows forth in great abundance. Having meditated upon the Mahāmudrā, one should also kiss that goddess. With both eyes wide open, filled with the flavor of great bliss, her lips slightly parted, she holds her breasts firmly. Her two thighs are stainless and supreme; her eyes are also slightly wide. Having exerted oneself in the Vajrayāna, one possesses the meditation directed toward that. With a mind constantly directed toward the Buddha, Dharma, and Saṅgha, and having offered kisses again and again, especially in the most excellent manner, one should meditate through the union of that very reality, just like the mudrā of the Vajra-holder.
One should offer pleasing, refined food, perfumes, flowers, and so forth, as well as fish, meat, molasses, wine, and the like, which cause the mind to be joyful. Having made offerings with such diligence, one should meditate for the sake of that very reality. Urged by this ritual, one will accomplish oneself as Vajrasattva. Possessing the bodhicitta, one should taste the nectar and flowers. Abiding in the center of the vajra of the expanse of space, that is the supreme Vajradhara. Through meditation and the practice of the samaya, [one attains the goal].
Thus, the accomplishments are swiftly attained. For one whose samaya of mind is hostile, the accomplishments spoken of by the Victorious One do not exist. If one meditates with effort and understanding upon the deity yoga and the observance of the samayas, they will be achieved; of this there is no doubt. If one practices the conduct of awareness in the locations as they have been described, all misdeeds without exception will be purified, and one will be liberated together with the consort. Whether in villages or cities, or wherever the mind finds joy, there one should practice the conduct of awareness; there is neither prohibition nor requirement. That which was taught in the Sādhana Tantra of the glorious, perfectly clear Guhyasamāja, adorned with the secret conduct of one possessing the conduct of awareness—by that, the accomplishments are swiftly attained; so it was spoken from the mouth of Vajrasattva. One who possesses the conduct of the samayas should always cultivate familiarity. This concludes the eighth chapter, the definitive teaching on the conduct of the feast gathering from the Śrīguhyasiddhi, which summarizes the meaning of the tantra endowed with the three ultimate syllables, and which pleases the glorious Vajrasattva.
Regarding fire, water, poison, and so forth, for one who does not know the methods, there is no doubt that they will be burned, drowned, or die. Likewise, those who abandon the wisdom and method of the Guhyasamāja Tantra and engage in contradictory practices will be destroyed by their evil intentions. However, whoever knows the reality of that, abiding in the perfect bestowal, and delights in the glorious Guhyasamāja—
That sentient being ascends above. The secret conduct, the ascetic observances, and the extensive mudrās that have been taught—all of these are for the purpose of conceptualization. They are merely meditation; whatever possesses an extensive nature was all taught through the intention of sentient beings. For one who is firmly established in meditation, accomplishment will occur through the possession of wisdom. Having abandoned all these various proliferations of conceptual thought, the wise one should always meditate with diligence upon Mahāmudrā. Having abandoned all distractions and having completely relinquished all duality, one should practice through repeated familiarization. Just like the words of the Lotus and Vajra, accomplishment will be achieved in no long time. Among all the samayas, the offering to the guru is supreme. This is taught in the Śrī-guhyasamāja or elsewhere as the "Jeweled Casket of the Buddhas." It is neither form nor expression; it abides perfectly within all sentient beings. It is the bliss of body, speech, and mind; it is without conceptual thought and without location. Pure and devoid of intrinsic nature, it should be remembered as "bodhicitta." Through the kindness of the guru’s feet, that will be swiftly attained. There is no one superior to the master, who has become the jewel of the three realms. From whom the kindness is received, the wise one attains manifold siddhis. Whatever conduct is authentically taught, the glorious non-dual equality is proclaimed. That is the duty of the master; it will not be accomplished by any other. Adorned with garments, ornaments, and enjoyments, and decorated with one’s own mudrā—
By making offerings and presenting them to the guru, the siddhi of the Buddha will be attained. By offering one’s own mudrā, the siddhis taught in the tantras will be accomplished. Even if others practice with external samayas, they will not achieve accomplishment. This is the supreme and primary samaya of the truth of the tantras. For the sake of benefiting the practitioner, among all the samayas spoken by the glorious Vajrapāṇi, the offering of the innate mudrā is supreme. Otherwise, through external modes, the samaya will not be accomplished. Therefore, with all effort, one should respectfully make offerings to the guru. With the supreme offering of one’s own lotus mudrā, with the melodies of the throat, the music of clapping the thighs, the movement of the vajra-entry, the tasting of the consort’s lips, and the joy of a slight embrace, whatever various foods there may be—fish, semen, and so forth, meat, excellent molasses-wine, and the various things taught in the tantras—having offered the innate mudrā, the siddhi will then be accomplished. If one does not act in this form, the siddhi will not arise otherwise. Those who are devoted to the Vajra Teacher and act in this manner, through the very path of knowing reality, will attain here the stainless, indivisible three vajras, the speech of the perfect, supreme gift. Because the Vajra Guru is pleased, he bestows all excellent siddhis. These are the excellent samayas taught in the tantras.
By practicing in this way constantly, one will swiftly obtain the pith instructions of the Vajra Master, whose compassion is supreme. Having clearly and fully understood suchness through this method, and as one’s devotion increases, the state of Buddhahood itself will be accomplished. At the time of making offerings, having prostrated to the Guru with devotion, one should thereafter meditate with a one-pointed mind on the supreme siddhi of the Buddha. One must strive to avoid reviling the supreme Master, Vajrasattva in particular, and the Three Jewels. Those who do not understand the Dharma of the Buddhas, which is like space, and who become terrified upon hearing this supreme vehicle, will disparage the Vajrayāna and go to the lower realms. Even if they emerge from the lower realms, they will experience the suffering of saṃsāra. Those beings who have an inclination for the inferior and do not show respect to the Buddha, the Dharma, and the Saṅgha will, through their sinful karma, go to the source of all suffering and poverty. By relying on the signs of the Sugatas, they will go to the Avīci hell. However, those who possess devotion and meditate on the nature of phenomena (dharmatā) will abandon all negativity and go to the supreme state. Desiring unsurpassed, perfect enlightenment, and possessing the five sensory qualities, one will cross over the terrifying ocean of saṃsāra.
Sentient beings will certainly be liberated. They will become teachers who show the supreme state of a Buddha’s enlightenment and the unsurpassed dharmas to the entire world. Before long, they will achieve this. For sentient beings blinded by the obscuration of ignorance, they will cause the light of ultimate wisdom to appear, just as a lamp illuminates the darkness.
Whoever constantly remembers the sole Protector of Great Bliss and, with devotion, honors his two lotus feet, all their misdeeds will be exhausted. By the power of that, that very sentient being will, like the Lotus-Bearer, the Protector of the World, become a treasury of all siddhis before long.
Whoever, with purity, draws that very reality with the hook of devotion and performs the secret sādhana of the glorious Vajrasattva—if that is excellent, why even say it is "excellent"? If it is mixed with what is inferior, may the masters be patient with it. Whatever I have expressed without knowing the sequence of the tantras, may the Noble Ones, like their own children, be patient with it all.
This "Secret Accomplishment," composed by Padma for the sake of caring for all sentient beings and for those who subsist on the lotus feet of the glorious Protector of Great Bliss, is the supreme guru of all siddhis. It should be taught with diligence to practitioners who desire liberation. For a person who practices the secret accomplishment according to the ritual of the noble conceptualization, in this very life—
All accomplishments without exception shall be attained. May the glorious master’s feet achieve all that is excellent, whatever exists, through the accomplishment of the secret conduct simultaneously with all sentient beings. Since it is the cause for attaining buddhahood, one should abandon all conceptualizations together with difficult-to-accomplish objects by focusing the mind on other objects. If the five states cause harm, one falls into saṃsāra in an instant. The five obscurations—lethargy, sleep, regret, agitation, and doubt—are not desired by the buddhas and bodhisattvas. Having completely abandoned those five and become certain of buddhahood itself, if one sports in the conduct of a madman, one will achieve accomplishment in this very life. That which relies upon the accomplishment of that supreme secret reality is called the "Accomplishment of the Secret" (Guhyasiddhi), for therein all the Victors arise. Thus it is said. Together with ninety-five [verses], these five hundred verses are called the "Accomplishment of the Secret" for the sake of gathering all accomplishments. By whatever merit is gained through the joy of the Lotus-Vajra, may the world become the ground for the arising of buddhas, abiding in the ornaments of qualities. May the "Accomplishment of the Secret," which is the cause for attaining buddhahood, be applied day and night forever. May all these sentient beings, without exception, practice excellently until they reach the heart of enlightenment. May the earth, together with its oceans, adorned with mountains, trees, and so forth, [be so transformed].
Those very [deities] appear to be perceived within the great [expanse] like reflections. To the glorious Padma Vajra, the supreme accomplished secret, who possesses the splendor of the stainless moonlight of perfect enlightenment, and whose deeds are governed by compassion for others, I pay homage. From the Glorious Secret Accomplishment (Śrī-Guhyasiddhi), which is a definitive summary of the meaning of the tantra endowed with the three ultimate syllables, and which is for the purpose of pleasing the glorious Vajrasattva, this is the ninth chapter, titled "The Definitive Teaching on the Offering to the Ultimate Master."
This concludes the work composed by the glorious protector of great bliss, Padma Vajra, who is honored with garlands of flowers at the pair of lotus feet by all the gods, asuras, and others without exception. It was translated, edited, and finalized by the Indian abbot Kṛṣṇapaṇḍita and the translator-monk Tsultrim Gyalwa.
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.