An Explanation of the Tantra called “The Compendium of the Suchness of All the Tathāgatas, The Clear Realization of the Great Vehicle,” called “Illuminating Suchness”
Translated from the Tibetan by buddhist-nlp/mitra-qwen35-translate · machine-assisted
Edition 1.0 · 2026 · not a critical edition machine draft
Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work is a detailed commentary on the Sarvatathāgatatattvasaṃgraha-mahāyānābhisamaya-nāma-tantra, focusing on the direct realization of the nature of the Great Vairocana. The text functions as a technical manual for the practitioner, bridging the gap between ritual performance and meditative realization. It argues that the accomplishments of the Mahāmudrā can be achieved even by those accustomed to the lower tantras (Kriyā, Caryā, and Ubhaya) if they employ the specific rituals and deity yoga prescribed here. The work commits the reader to a rigorous system of empowerment, the precise execution of mudrās, and the maintenance of samaya (sacred bonds), particularly regarding the relationship with the Vajra Master. By detailing the construction of various maṇḍalas—including the Dharma, Karma, and Vajradhātu maṇḍalas—the text provides a roadmap for transforming the practitioner's body, speech, and mind into the vajra expanse of the Tathāgatas, ultimately aiming for the attainment of the indivisible vajra wisdom.
Provenance
About this text
A commentary designed to illuminate the nature of the Sarvatathāgatatattvasaṃgraha-mahāyānābhisamaya-nāma-tantra, this work belongs to the Yoga Tantra Treatises. It is attributed to the Indian author Ānandagarbha. The text was translated into the Tibetan language by Mahākaruṇa and zhu chen gyi lo tsa ba dge slong ’phags pa shes rab, and it is preserved in the Tengyur (vol. ལི), where it extends over 1334 pages. The work focuses on the direct realization of the nature of the Great Vairocana, providing an explanation of the means and the direct realization of that nature. It specifically addresses the role of meditative absorption as a primary means and discusses the tantra of the wisdom of the accomplishments. By detailing how a practitioner should achieve accomplishments through the generation of the yoga of their own deity via self-consecration, the text serves as a guide for inspiring the practitioner and demonstrating the path to realization. A scholar or serious reader consults this classical Tibetan translation to examine the technical divisions of the means and the specific instructions regarding the attainment of spiritual accomplishments within the Yoga Tantra tradition.
Cite thisAnuvāda, “An Explanation of the Tantra called “The Compendium of the Suchness of All the Tathāgatas, The Clear Realization of the Great Vehicle,” called “Illuminating Suchness”” (Toh 2510), machine draft, 2026.https://naxiai.com/tibetan/works/toh2510
Summary & commentary
Significance
The work is significant for its attempt to synthesize different levels of tantric practice into a unified path toward Mahāmudrā. It provides a rare, granular look at the intersection of physical mudrā, mantra, and internal meditative stabilization in the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-12
Introduction and Ritual Means
Introduction to the nature of the Great Vairocana and the technical means for achieving accomplishments through deity yoga and maṇḍala rituals.
83-495
The Nature of the Vajra Expanse
Discussion on the secrets of the Tathāgatas' body, speech, and mind, including the visualization of deities and the symbolic meaning of passion and joy.
578-825
Empowerment and Meditative Stabilization
Instructions on conferring empowerments, the use of vajra garlands, and the practice of meditative absorption and awareness.
908-985
Samaya and Final Rituals
Guidelines on the oath-taking process, the dangers of transgressing samaya, and the final stages of deity yoga and the essence of perfection of wisdom.
Themes
Deity Yoga and Maṇḍala Construction (2-12, 413, 980, 984)
Mudrā and Mantra Technicality (6, 8, 10, 743, 982)
Samaya and the Vajra Master (979, 981)
The Vajra Expanse (Vajradhātu) (83, 660)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Tantra called “The Compendium of the Suchness of All the Tathāgatas, The Clear Realization of the Great Vehicle,” called “Illuminating Suchness”·
In the language of India: Sarvatathāgatatattvasaṃgraha-mahāyānābhisamaya-nāma-tantra-tattvālokakāri-nāma-vyākhyā. In the language of Tibet: De bzhin gshegs pa thams cad kyi de kho na nyid bsdus pa theg pa chen po mngon par rtogs pa zhes bya ba'i rgyud kyi bshad pa de kho na nyid snang bar byed pa zhes bya ba. Homage to the Blessed One, the glorious Vairocana. Homage to the Blessed One, Mañjuśrī Kumārabhūta. Homage to the Blessed One, Vajrasattva.
Having prostrated to the Tathāgata, I shall analyze as much as I am able the summary of the great suchness of all Buddhas, which is the realization of virtue.
Regarding the subject matter, the connection, the purpose, and the ultimate purpose of this text beginning with "Thus have I heard" (evam mayā śrutam), they are as follows: This Sarvatathāgatatattvasaṃgraha-mahāyānābhisamaya is the tantra. Its introductory passage, beginning with "Thus have I heard," is taught in the form of the nidāna-sūtra to inspire in disciples the aspiration for the nature of the perfection of the welfare of self and others, which is the characteristic of Vairocana and Mahāvairocana. For those disciples in whom such aspiration has arisen, Vairocana—
In order to directly realize the nature of the Great Vairocana, the text from "Then, from this buddhafield of all the Tathāgatas..." up to "the Blessed One having spoken thus" teaches the means and the direct realization of that nature. Regarding that, the divisions of the means will be explained. Since meditative absorption (samādhi) itself is the actual means, the explanation from "Then, from this buddhafield of all the Tathāgatas..." up to "the Buddhas became one" teaches the three meditative absorptions: the initial application, the supreme king of the maṇḍala, and the supreme king of activities.
To demonstrate the meaning of "those who have obtained the samaya and empowerment should engage in that means," the passage from "Then, all the Blessed Tathāgatas..." up to "the name of whichever [deity] is invoked is addressed as 'Kye'" extensively teaches the activities of the master and the ritual for entering all maṇḍalas.
To demonstrate that the master should explain the wisdom of the desired accomplishments (siddhi) to those very individuals who have obtained the samaya and empowerment, the text begins from "Then, what is the wisdom of the accomplishment of the arising of purpose and the wisdom of the accomplishment of miraculous powers..." and so forth.
The section ending with "vajrāhara" teaches the tantra of the wisdom of the accomplishments. In order to demonstrate these two points—that the practitioner should achieve the accomplishments by generating the yoga of their own deity through self-consecration and so forth, and that the benefits should be proclaimed in order to inspire the practitioner—the text begins with "Then, having given the heart-mantra of the deity of one's own family, one should train in the wisdom of the four mudrās" and continues up to "the vibrating of the vajra and bell."
In order to explain the meaning that the ritual should be preceded by binding oneself with the samaya, dharma, action, and great mudrās, the text begins with "Then, the extensive ritual for binding the general mudrā of all mudrās is explained" and continues up to "Then, one should achieve it; this is the extensive ritual for achieving it."
According to the ritual, one should bind the great mudrā of one's own deity and correctly generate the descent of the vajra in front. Having meditated on the divine pride of the great mudrā of one's own deity, one should visualize that mudrā as the body of one's own deity. From that, one should generate the divine pride of one's own deity and cause the wisdom-being to enter one's own body exactly as it is. Then, having thoroughly accomplished the great mudrā and performed the self-consecration and so forth, preceded by the utterance of auspicious sounds, one should achieve the goals such as the accomplishment of the purpose.
In order to demonstrate the meaning of the instruction to recite "Vajranidhi" and so forth, the text begins with "Then, the extensive ritual for the accomplishments is explained" and concludes with "the extensive ritual for the accomplishments." Having become stable as Vajrasattva through being fully endowed with recitation and meditation and having thoroughly abandoned all obscurations, the ritual for stabilizing the mind is taught by the passage beginning with "Then, the general method for making the body, speech, and mind of all mudrās into vajras" and concluding with "spoken by the Vajrasattva of all Tathāgatas."
In order to demonstrate the meaning that if the mind becomes weary from recitation and meditation, one should perform the ritual for releasing the mudrās at each session break and request the deity to depart, the ritual is taught by the passage beginning with "Then, the general ritual for releasing all mudrās is explained" and concluding with "spoken by the Blessed One Samantabhadra."
In order to demonstrate the meaning that since this tantra is primarily concerned with meditation, one should exert effort in meditation itself rather than in counting recitations, the ritual for reciting as much as desired is taught by the passage beginning with "Vajrasattva and the other bodhisattvas" and concluding with "attain the accomplishments."
In order to explain the point that even those who are attached to the rituals of the Kriyā, Caryā, and Ubhaya Tantras and so forth should accomplish the Mahāmudrā and other attainments explained in this [text] by means of those very rituals, the text teaches this with the passage beginning: "The essences, mudrās, mantras, and vidyās, in whatever manner one desires..."
Furthermore, to show that when one becomes weary from recitation and meditation during the preliminary service (pūrvasevā) or the time of the maṇḍala, and wishes to request the deities to depart, one should worship the deities with all the offerings, such as the secret offerings, the text teaches this with the passage beginning: "Then, having uttered the secret offerings..." and ending with: "...and caused the offerings to be made."
To show that those who wish to attain the desired siddhi by fully maintaining their ascetic observances (vratas) should practice this very reality, the text teaches this with the passage beginning: "Just as those who have entered [the path], with whatever flavors are available..." and ending with: "...the essence of the oath (samaya) is also taught."
Finally, to clarify the meaning that at the time of the maṇḍala and the preliminary service and so forth, one should perfectly worship the deities with all offerings, perform the ritual for releasing the mudrās, and then request them to depart, the text teaches this with the passage beginning: "Then, those who have entered are sent back..." and ending with: "...in this way, it should be done for all maṇḍalas."
In order to demonstrate the meaning of the statement, "The Blessed One, from Vairocana down to Vajrāveśa, should release their four respective mudrās by means of their own samaya-mudrās in their proper positions," the Blessed One said, "The mudrās should be released." This concludes the explanation of the summarized meaning of the Great Vajradhātu Maṇḍala.
Next, the summarized meaning of the Dhāraṇī Maṇḍala, in which the samaya-mudrās are primary, will be explained. Regarding that, the first, the samādhi of the preliminary application, was explained in the Great Vajradhātu Maṇḍala; here, however, it includes Vajrasattva. Then, beginning from the words "Then again, the Blessed One..." up to "...should be arranged in the corners of the maṇḍala," the text describes the samādhi of the supreme king of the maṇḍala.
Then, beginning from the consecration up to the third samādhi, called the "supreme king of activities," should be understood here as being similar to the Great Vajradhātu Maṇḍala. In order to accomplish the mahāmudrā and so forth explained in the Dhāraṇī Maṇḍala, one must receive the samaya and empowerment in the Dhāraṇī Maṇḍala. To demonstrate this meaning, the text beginning from "Then again, Vajrapāṇi the Secret..." up to "...one should train in the wisdom of the secret vajra-mudrā" describes the activities of the master.
This is the teaching of the extensive ritual for entering the dhāraṇī maṇḍala. In order to show that the master should demonstrate the siddhis of the dhāraṇī maṇḍala as desired to those who have obtained the samaya and empowerment, the text begins with the words, "First, one should train in the wisdom of the secret vajra body mudrā," and continues through the passage ending with "vajraguhya samaya haṃ."
Furthermore, in order to show that the siddhis explained in the dhāraṇī maṇḍala are to be accomplished by the practitioner by performing the yoga of one's own deity exactly as taught in the great Vajradhātu maṇḍala, and by binding the mahāmudrā and so forth according to the ritual procedures explained here, the text begins with, "Then, one should train in binding the great secret vajra mudrā," and continues through the passage ending with, "As many supreme samayas as there are, having separated them into two, it is likewise."
In order to show the meaning that the action mudrās arising from the secret samaya are to be bound by the practitioner within the maṇḍala of accomplishment while reciting "samayas tvaṃ," and not at any other time, the text begins with, "Then, the accomplishment of these is explained," and continues through the passage ending with, "May the eternal Lord grant [it]!"
All the samayas, dharmas, activities, and mahāmudrās taught in the dhāraṇī maṇḍala are to be bound with the mantra vajra hūṃ bandha. Their definitive release in their respective places by means of the samaya-mudrā of one’s own deity is performed with vajra muḥ. All those mudrās are to be empowered by Vajraratna as before with the mantra oṃ dṛḍhavajrakavacadhṛk. Likewise, having bound their armor, they are to be pleased with the three types of equal palms by means of the mantra oṃ vajraguhya samayatala sa. To demonstrate this meaning, the text from "these are the activities of binding the mudrās and so forth" up to oṃ guhya samayatala sa is taught. To demonstrate the meaning that for those who are terrified or frightened by the mahāmudrā and so forth, the activities of binding and so forth should be performed by reciting vajrasattva, the text beginning with "Vajrasattva, recite as you please" is taught. This is the summarized meaning of the dhāraṇī maṇḍala.
The summarized meaning of the dharma maṇḍala, in which the dharma-mudrā is primary, shall now be explained. Here, the preliminary samādhi is exactly as taught in the Vajradhātu maṇḍala. Then, beginning from "the Blessed One, the Tathāgata of the state of the wisdom of the subtle vajra," and so forth...
The textual passage ending with “he remained absorbed in the meditative stabilization of his own essence” teaches the second meditative stabilization, known as the Supreme King of the Maṇḍala of Dharma. Then, from the section beginning with the gathering and the consecration, one should understand that this is the third meditative stabilization, known as the Supreme King of Activity.
In order to demonstrate that the accomplishment of the Mahāmudrā and so forth taught in the Dharma Maṇḍala requires that one obtain the samaya and empowerment within the Dharma Maṇḍala, the explanation of the text beginning with “Then Vajrapāṇi, for the sake of accomplishing the meditative stabilization, wisdom, and superknowledges of all the Tathāgatas” and ending with “having placed the signs of wisdom in their hands” teaches the ritual procedures for the master and the ritual for entering the Dharma Maṇḍala.
In order to ensure that those who have obtained the samaya and empowerment are understood that the master should show them the siddhis explained in the Dharma Maṇḍala according to their specific aspirations, the textual passage beginning with “In order to make one’s own mind serviceable, one should train in the wisdom of Mahāmudrā” and ending with “by that, all activities are accomplished” is taught.
In order to demonstrate that the siddhis taught in the Dharmamaṇḍala are also to be accomplished by first generating one’s own deity yoga exactly as taught in the great Vajradhātumaṇḍala by means of the four mudrās, and subsequently binding the Mahāmudrā and so forth taught in the Dharmamaṇḍala, the text begins with the words, “One should train in the wisdom of the mudrā of the samādhi called ‘Blessed by the Vajra Wisdom of All Tathāgatas’,” and continues up to, “Having made two, they should be joined.” This is the summarized meaning of the Dharmamaṇḍala.
Now, the summarized meaning of the Karmamaṇḍala, in which the Karmamudrā is primary, will be explained. Here, the initial yogasaṃdhi-samādhi is exactly as taught in the great Vajradhātumaṇḍala. Then, the section of the text beginning with, “Then the Blessed One [taught] the extensive ritual of the unsurpassed offering of all Tathāgatas,” and ending with, “The offering of activity of all Tathāgatas,” explains the maṇḍalarājasamādhi of the Karmamaṇḍala. Furthermore, the third samādhi, called the karmarājasamādhi, beginning from the section on the gathering and the blessing, should be understood just as it was taught in the great Vajradhātumaṇḍala.
In order to teach the ritual for obtaining the samaya and empowerment within the karmamaṇḍala—the practice taught in the karmamaṇḍala—the text begins from the passage "Then, the vajra karmamaṇḍala for making offerings to all tathāgatas without exception" and continues through to "what need is there to mention others?" This section teaches the ritual of the master and the ritual for entering the karmamaṇḍala.
In order to teach that the master should explain to those who have obtained the samaya and empowerment the siddhis as they desire, as explained in the karmamaṇḍala, the text begins from "Then, one should train in the jñānamudrā for the offering that accomplishes the great mind of awakening" and continues through to "karmavajra."
Furthermore, in order to teach that one should generate one’s own deity yoga exactly as explained in the great vajradhātumaṇḍala by means of the four mudrās, and subsequently accomplish the practice by binding the mahāmudrā and so forth as explained in the karmamaṇḍala, the text begins from "Then, the jñānamudrā of the activity of offering to all tathāgatas" and continues through to:
"The karmamudrā in brief,
Should be made into two karmamudrās."
This is how it is taught.
This is the summarized meaning of the activity maṇḍala. I shall now explain the meaning of the four-mudrā maṇḍala, which summarizes the meaning of all the maṇḍalas of Vajrasattva and the others taught in the Vajradhātumaṇḍalakhanda, and which is intended to sustain sentient beings of middling capacity. Here, first, the samādhi of the preliminary application is as taught in the Great Vajradhātumaṇḍala. Then, beginning from the words "Then the Blessed One, the Tathāgata Vairocana..." up to "Oṃ vajrakarma muṣṭi haṃ," the five samādhis of the supreme king of maṇḍalas are taught. Following the previous sequence, beginning from the withdrawal and blessing, the five samādhis of the supreme activity are taught. In order to demonstrate the point that all the siddhis taught in the Vajradhātumaṇḍala are to be accomplished by those who have received the samaya and empowerment in the four-mudrā maṇḍala, the text beginning from "Then the Bodhisattva Vajrapāṇi..." up to "he reveals the maṇḍala" extensively teaches the ritual procedures for the master and the ritual for entering the four-mudrā maṇḍala. For one who has received the samaya and empowerment in the four-mudrā maṇḍala:
In order to ensure that the disciple understands that the master should explain any of the accomplishments (siddhi) taught in the Vajradhātu-khaṇḍa, the text begins with the words, "Then, speak the samaya of the mudrās of all the Tathāgatas," and continues through the ritual up to, "the maṇḍala of the supreme vajra purpose." To demonstrate that all the accomplishments taught in the Vajradhātu are to be achieved by generating the yoga of one's own deity according to the four mudrās taught in the great Vajradhātu-maṇḍala, the text teaches, "Then, having trained in the four mudrās of Vajrasattva and so forth," and so on. To demonstrate that just as all accomplishments are gathered within the four-mudrā maṇḍala of Vairocana, the maṇḍalas of the four Tathāgatas, such as Akṣobhya and the others, are likewise, the text teaches through the passage beginning with, "the vajra accomplishment," and ending with, "all accomplishments are also achieved." To demonstrate that these maṇḍalas are primarily yogic in nature—meaning that even without external materials, they should be visualized by the mind—it teaches that if they are drawn on cloth, on walls, in the sky, or in any place, all accomplishments are achieved.
In order to inspire those who practice this tantra, the benefits are shown by the text beginning with "starting from entering the maṇḍala" and ending with "supreme accomplishment is achieved in one year." This is the summarized meaning of the maṇḍala of the four mudrās. Now, the summarized meaning of the single-mudrā maṇḍala—which gathers the accomplishments of all maṇḍalas taught in the Vajradhātu Maṇḍala and serves to care for sentient beings who delight in concise summaries—will be explained. Here, the first samādhi, the "preliminary application," is as taught in the Great Vajradhātu Maṇḍala. Then, the text beginning with "the Blessed One Vairocana" and ending with "Vajrasattva" teaches the supreme samādhi of the king of the single-mudrā maṇḍala. Following the previous sequence, starting from the "gathering and blessing," one should understand that this is the third samādhi, called the "supreme king of activities." Furthermore, to show the meaning that all accomplishments taught in the sections of the Vajradhātu are to be achieved by obtaining the samaya and empowerment in the single-mudrā maṇḍala, the text beginning with "Then the Blessed One, the Bodhisattva Mahāsattva Vajrapāṇi" and ending with "one should command: 'May you not meet with untimely death'" teaches the ritual procedures for the master.
This teaches the ritual for entering the maṇḍala of the single mudrā. In order to demonstrate that those who have obtained the samaya and empowerment in the maṇḍala of the single mudrā should be trained in the wisdom of accomplishment, it is taught by the passage beginning, "Then, one should train in the wisdom for accomplishing the supreme siddhi of Vajrasattva of all maṇḍalas." In order to demonstrate that the siddhis taught in all tantras are accomplished by those who thoroughly guard the samaya, it is taught by the text beginning, "Then, the secret samaya of all maṇḍalas," and ending, "the samaya vows should be bestowed." In order to demonstrate that the siddhis as described in the Great Vajradhātu Maṇḍala are also to be accomplished by performing the deity yoga endowed with the four mudrās of one's own deity, it is taught by the text beginning, "Then, one should train in binding the four, such as the Great Mudrā of Vajrasattva." The meaning of the text beginning, "The siddhis are also likewise," and so forth, should be understood exactly as before. This is the summarized meaning of the maṇḍala of the single mudrā. All these sections of the Vajradhātu are of the Tathāgata family; because they are born from the Tathāgatas and arise from bodhicitta, they are explained as the "Great Mudrā."
This was spoken in order to demonstrate the conduct of abandoning desire through desire itself. Now, the summarized meaning of the Vajra Family, which is the nature of the samaya-mudrā characterized by following the commands of all the tathāgatas, shall be explained. In this regard, it should be understood that the first meditative absorption (prathama-yoga-samādhi) is the emanation of Vajrasattva and so forth, as taught in the Great Maṇḍala of the Vajra Expanse (vajradhātu-maṇḍala).
Then, beginning from the passage: "The Blessed One, all the tathāgatas, gathered together once more and made this request with these one hundred and eight names for the turning of the great wheel of all the tathāgatas," up to the text: "Please generate your own family," this section demonstrates the request made by all the tathāgatas. Following that, the four divisions of the samaya-mudrā characterized by following that [request] shall be explained.
Then, beginning from the text: "Then Vajrapāṇi, the lord of all the tathāgatas," up to: "became the stainless wrathful one," this section demonstrates the emanation of the Vajra Family and the following of the commands.
Then, beginning from the text: "Then the Blessed One Vairocana," up to: "again received the command and remained," this section demonstrates the emanation of the lord of the Vajra Family, the conferral of empowerment, and the following of the commands of the tathāgatas.
Then, the section of the text beginning with "Then the Blessed One" and ending with "take up the samaya" teaches the summoning of those in the three realms, the issuing of commands, and their subsequent compliance. Then, the section beginning with "Then Vajrapāṇi, the King of Great Wrathful Deities" and ending with "gazed and arose" teaches the subduing of the wheel of the three realms, the issuing of commands, and the subduing of those in the three realms. Then, the section beginning with "Then the Blessed One addressed the Bodhisattva Mahāsattva Vajrapāṇi" and ending with "placed at his feet" teaches the granting of life to Maheśvara, the issuing of commands, their subsequent compliance, the signs of thorough purification, and the summonings. Then, the section beginning with "Then the Bodhisattva Vajrapāṇi" and ending with "the great being was subdued" and "he let out a great roar" teaches the subduing of Maheśvara for the sake of thorough purification and the subsequent compliance through the issuing of commands. Then, the section of the text beginning with "Then the Blessed One [said] to the Great Deity" and ending with "he was established in nirvāṇa" teaches the descent upon Maheśvara, the pacification of suffering, and the attainment of unsurpassed enlightenment. Then, the section of the text beginning with "Then the Bodhisattva Mahāsattva Vajrapāṇi" and ending with "of all women" teaches the inclusion of the entire wheel of the three realms without exception into the maṇḍala.
It is taught that [the deities] are to be definitively applied to the conferral of empowerment and to one’s own commands. Then, the text from "the Blessed One Vajrapāṇi" up to "fell into the great ocean" teaches the summoning of all spirits and malevolent spirits, the issuing of commands to them, their summoning, and the purification of their bonds. Then, the text from "the Bodhisattva Vajrapāṇi" up to "those in the lower realms went to their own abodes" teaches the summoning of all spirits such as the ḍākinīs, the issuing of commands to them, their summoning, and their definitive application to one’s own commands. Then, the text from "the Blessed One Vajrapāṇi" up to "they returned" teaches the summoning of all diseases such as fevers, the issuing of commands, their summoning, and their removal. Furthermore, the text from "the Bodhisattva Mahāsattva Vajrapāṇi" up to "those in the lower realms were cast into the great ocean" teaches the summoning and commanding of the three lower realms, and their purification after being summoned. These passages teach the second meditative stabilization, called the "Supreme King of Maṇḍalas" of the great maṇḍala of the Vajra Wrathful Deities. Then, preceded by the gathering and the blessing, the meditative stabilization called the "Supreme King of Activities" should be understood as being the same as the previous one.
In order to demonstrate the meaning of the statement, "Having obtained the samaya and empowerment in the great maṇḍala of the Victory over the Three Realms, one should also accomplish the siddhis taught therein," the passage from "Then again, the Blessed One Vajrapāṇi spoke thus" up to "the word kye should be applied to that" teaches the ritual procedures for the master and the ritual for entering the great maṇḍala of the Victory over the Three Realms.
In order to demonstrate the meaning of the statement, "Once the samaya and empowerment have been obtained in the great maṇḍala of the Victory over the Three Realms, the master should train [the disciple] in the jñāna of the siddhi as desired," the text from "Then, having generated the jñānas" up to "HŪṂ HAṂ" is taught.
In order to demonstrate the meaning of the statement, "The siddhis taught in the great maṇḍala of the Victory over the Three Realms should be accomplished by generating the yoga of one's own deity exactly as it is, through the four seals (mudrā) of that deity," and in order to explain the results of the seals so as to inspire the practitioners, the passage from "Then, the training in the jñāna of the seals of the reality (tattva) of the samaya of the great maṇḍala of the Victory over the Three Worlds" up to [the end of the section] is taught.
The text teaches this up to the point where it says, "the ritual of all mudrās." In order to demonstrate the meaning that practitioners of the wrathful deities—from Vajrasattva up to Vajrāveśa—should accomplish the various activities by assuming the form of Vajra-Hūṃkāra, the text begins with, "Then, here the general binding of the mudrās of the Great Maṇḍala of Victory over the Three Worlds is explained," and continues up to, "in an instant, sins are torn asunder."
In order to examine the maṇḍalas of all the families, the general ritual is taught by the text from "Then" up to, "it is the supreme opening of the gates." Having obtained the signs as taught in the Great Maṇḍala of Victory over the Three Worlds, one should adopt the posture of the extended and contracted legs, utter the roar of the wrathful deity, and accomplish all activities with a wrathful and fierce gaze. This is the summarized meaning of the Great Maṇḍala of Victory over the Three Worlds.
Having explained the summarized meaning of the Great Maṇḍala of Victory over the Three Worlds, in which the Mahāmudrā is primary, from the section of Victory over the Three Worlds, I shall now explain the summarized meaning of the Dhāraṇī Maṇḍala, in which the Samayamudrā is primary. Here, the initial meditative absorption (samādhi) of the preliminary application is exactly as taught in the Great Maṇḍala of Victory over the Three Worlds. Then, beginning with the words, "Then the Blessed One..." [the text continues].
The text up to the syllable hrīḥ teaches the second meditative stabilization, known as the "Supreme King of Maṇḍalas" of the Trailokyavijaya Dhāraṇī maṇḍala. Then, beginning from the sections on the withdrawal and the blessing, the third meditative stabilization, known as the "Supreme King of Activities," should likewise be understood in the same manner. In order to demonstrate the point that one must obtain the samaya and empowerment within the dhāraṇī maṇḍala by accomplishing the siddhis taught in the dhāraṇī maṇḍala, the text from "Then again, Vajrapāṇi..." up to "vajra bandha" teaches the ritual procedures for the master and the ritual for entering the Trailokyavijaya Dhāraṇī maṇḍala. In order to demonstrate the point that the master should teach those who have obtained the samaya and empowerment the siddhis taught in the dhāraṇī maṇḍala according to their respective desires, the text from "Then, one should train in the wisdom of the secret vajra mudrā of the wrathful one..." up to "hūṃ manu vajra thā" teaches this. In order to demonstrate the point that the practitioner should also accomplish the siddhis taught in the Trailokyavijaya Dhāraṇī maṇḍala according to their desires by performing the deity yoga as taught in the great Trailokyavijaya maṇḍala:
Then, from the passage beginning with "The Great Vajradhara shall teach the wisdom of the secret mudrās of the families" up to "possessing the wrathful ones with the wrathful gaze," the text is taught. This is the summarized meaning of the maṇḍala of the dhāraṇī of Trailokyavijaya. Now, the summarized meaning of the Dharma maṇḍala of Trailokyavijaya, in which the Dharma mudrā is primary, shall be explained. Here, one should understand that the first samādhi, the "preliminary application," consists of generating the preliminary application as taught in the great maṇḍala of Trailokyavijaya, culminating in the emanation of Vajra-Hūṃkāra. Then, from the passage beginning with "The Blessed One" up to "Oṃ susma vajra muṣṭi kṣata bandha hūṃ phaṭ," the text teaches the second samādhi, the "supreme king of the maṇḍala," of the Dharma maṇḍala of Trailokyavijaya. Furthermore, from the gathering and the consecration onwards, the third samādhi, the "supreme king of activities," should be understood in the same way. In order to show the meaning that the practice taught in the Dharma maṇḍala of Trailokyavijaya is to be performed by one who has received the samaya and empowerment in the Dharma maṇḍala of Trailokyavijaya, the text from "Then again, Vajrapāṇi" up to "he gave the vajras into the two hands just as they are" teaches the ritual procedures for the master here.
This teaches the ritual for entering the dharma-maṇḍala. Here, in order that those who have received empowerment and the samaya may understand the meaning of the statement, "The master shall teach the siddhis as taught in the dharma-maṇḍala of Trailokyavijaya," the text proceeds from "Then, train in the subtle wisdoms of the Vajra Wrathful Ones" up to "HŪṂ HRĪDAYĀKARṢAṆA KRODHA PRAVEŚAYA HRĪDAYA CCHINDA BINDHA KṚṬṬA KANDHA HŪṂ PHAṬ." The siddhis taught in the dharma-maṇḍala of Trailokyavijaya are as follows: having generated one's own deity yoga exactly as explained by the four mudrās in the great maṇḍala of Trailokyavijaya, one should subsequently accomplish the practice by binding the four mudrās and so forth as explained in the dharma-maṇḍala of Trailokyavijaya. To demonstrate this point, the text proceeds from "Then, train in the wisdom of the dharma-mudrā of the Vajra family" up to "It will be accomplished according to the ritual." This is the summarized meaning of the dharma-maṇḍala of Trailokyavijaya. Now, the summarized meaning of the activity-maṇḍala of Trailokyavijaya, in which the action-mudrā is primary, will be explained. Here, the preliminary samādhi is as explained in the dharma-maṇḍala of Trailokyavijaya.
Then, the passage from "the Blessed One, the Tathāgata of all Vajra Activities" up to "dwelt, remaining upon a moon maṇḍala" teaches the second meditative absorption, known as the Supreme King of Maṇḍalas of the Trilokavijaya Action Maṇḍala. Thereafter, from the gathering and the consecration onwards, the third meditative absorption, known as the Supreme King of Activities, should be understood in the same manner.
In order to demonstrate the meaning that the practice taught in the Trilokavijaya Action Maṇḍala must be performed by those who have received the samaya and empowerment in the Trilokavijaya Action Maṇḍala, the passage from "Then Vajrapāṇi" up to "having performed the extensive ritual in this Action Maṇḍala exactly as it is" teaches the ritual procedures for the master and the ritual for entering the Trilokavijaya Action Maṇḍala.
In order to demonstrate the meaning that for those who have received the samaya and empowerment, the master should reveal the siddhis taught in the Trilokavijaya Action Maṇḍala according to their specific aspirations, the passage from "the wisdoms of the activities of the Vajra family are generated" up to "Oṃ vajradharaguhyasiddhi hūṃ" teaches this.
Regarding the accomplishments taught in the Trilokavijaya-karmamaṇḍala: having generated one’s own deity yoga exactly as it is through the four seals taught in the Trilokavijaya-mahākarmamaṇḍala, one should then achieve the practice by binding the mahāmudrā and the other seals explained in the Trilokavijaya-karmamaṇḍala. To demonstrate this, the text from "Then, one should train in the wisdom of the mahāmudrā of the vajra family" up to "by way of the vajra activity" teaches this. This is the summarized meaning of the activity of the Trilokavijaya-karmamaṇḍala.
The summarized meaning of the Trilokavijaya-mahāmaṇḍala and so forth from the Trilokavijaya-khaṇḍa is intended to sustain sentient beings of middling capacity. Now, the summarized meaning of the Trilokavijaya-caturmudrāmaṇḍala will be explained. Here, the ādiyoga-samādhi is exactly as described in the Trilokavijaya-karmamaṇḍala. Then, the text from "Then again, the Blessed One, the Tathāgata of all..." up to "HŪṂ VAJRAKARMA GṚHĪTA" teaches the five maṇḍalarājāgrya-samādhis of the Trilokavijaya-caturmudrāmaṇḍala.
Beginning with the gathering and consecration as before, the supreme meditative absorption of the ritual activity of the four-mudrā maṇḍala of Trailokyavijaya is also taught. In order to demonstrate the meaning that the siddhis taught in the Trailokyavijaya-khaṇḍa are to be accomplished by one who has received the samaya and empowerment in the four-mudrā maṇḍala of Trailokyavijaya, the text from "Then the Bodhisattva Vajrapāṇi" up to "the ritual should be performed in detail" extensively teaches the ritual procedures for the master and the ritual of entry into the four-mudrā maṇḍala of Trailokyavijaya. In order to demonstrate the meaning that once one has been initiated and received the samaya and empowerment in the four-mudrā maṇḍala of Trailokyavijaya, the master should instruct them in the siddhis explained in the Trailokyavijaya-khaṇḍa, the text from "Having entered, one should instruct in the wisdom of the secret mudrās of the four-mudrā maṇḍala" up to "Ho vajra-karma" teaches this.
Regarding the accomplishments (siddhi) taught in the Trilokavijaya section: in order to demonstrate that one should practice by performing the yoga of one’s own deity through the four seals (mudrā) taught in the great Trilokavijaya maṇḍala, the text teaches this from the passage beginning with "Then, just as it is, the three-pronged vajra-pressing seal and so forth" up to "placing the tips of the index fingers." This concludes the explanation of the summarized meaning of the four seals of Trilokavijaya.
Now, the summarized meaning of the single-seal maṇḍala of Vajra-Hūṃkāra, which condenses all the maṇḍalas taught in the Trilokavijaya section and serves to guide sentient beings who delight in concise summaries, shall be explained. Here, the first meditative stabilization (samādhi) of the preliminary application is the great yoga of Vajra-Hūṃkāra. Then, the bodhisattva mahāsattva Vajrapāṇi spoke this wrathful samaya of his own vajra-samaya, "HŪṂ." By this, the meditative stabilization called the "Supreme King of Maṇḍalas" of the single-seal maṇḍala of Vajra-Hūṃkāra of Trilokavijaya is taught. Then, starting from the gathering and the blessing, it should be understood that the third meditative stabilization, called the "Supreme King of Rituals" of the single-seal maṇḍala of Vajra-Hūṃkāra of Trilokavijaya, is taught.
In order to demonstrate the meaning of the statement, "The accomplishments taught in all the sections of the Trailokyavijaya are to be achieved by obtaining the samaya and empowerment in the maṇḍala of the single mudrā of Vajra-hūṃkāra," the text from "Then, the maṇḍala of this [deity] is explained" up to "having performed all the extensive rituals" teaches the ritual procedures for the master of the maṇḍala of the single mudrā of Vajra-hūṃkāra and the extensive ritual for entering that maṇḍala.
In order to demonstrate the meaning of the statement, "The wisdom of accomplishment is to be taught to those who have obtained the samaya and empowerment in the maṇḍala of the single mudrā of Vajra-hūṃkāra," the text from "One should train in the wisdom of the secret mudrā called Vajra-hūṃkāra" up to "hūṃ vajra samaya hūṃ" teaches this.
In order to demonstrate the meaning of the statement, "The accomplishments taught in all the sections of the Trailokyavijaya are to be achieved by generating the yoga exactly as it is through the four mudrās of one's own deity as taught in the great maṇḍala of Trailokyavijaya," the text teaches this by saying, "Then, having trained in binding the four mudrās exactly as they are, one will likewise attain the accomplishment."
The meaning of this should be understood as before, from the passage ending with, "The accomplishments are common to all forms, whether they are painted on cloth and so forth in the maṇḍala exactly as they are, or are cast images and so forth." This concludes the teaching on the summarized meaning of the maṇḍala of the single mudrā of Vajra-Hūṃkāra. All these families were taught for the purpose of abandoning anger through the use of wrath. Now, the summarized meaning of the great maṇḍala of the Wheel of the Three Worlds shall be explained, which establishes sentient beings who are excessively devoted to worldly deities within the irreversible Wheel of the Three Worlds of the Vajra family. In that regard, having meditated upon the first application samādhi as taught in the great maṇḍala of Victory over the Three Worlds, one emanates Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra; then, having summoned the entire Wheel of the Three Worlds without exception by means of the King of Desire, one engages them in one's own commands—this is the first application samādhi here. Then, from the passage beginning with, "Then the Blessed One, all the Tathāgatas, gathered as one," up to, "Oṃ vajra-karma-sādhaya kṛta," the text teaches the second samādhi, called the Supreme King of the Maṇḍala of the Great Maṇḍala of the Wheel of the Three Worlds. Then, beginning from the gathering and the consecration...
The samādhi called "Supreme Activity" should be understood as before. In order to demonstrate that one should accomplish the siddhis taught therein by having obtained the samaya and empowerment of the great maṇḍala of the Wheel of the Three Worlds, the text from "Then the Blessed One Vajrapāṇi" up to "should be performed just as in the great maṇḍala of the Vajra Samaya" extensively teaches the ritual procedures for the master of the great maṇḍala of the Wheel of the Three Worlds and the ritual for entering it.
In order to accomplish the desired siddhis for those who have obtained the samaya and empowerment, and to demonstrate the binding of mudrās, as well as to inspire the practitioner, the benefits of the mudrās are explained. To show these two points, the text from "Then one should train in binding the great mudrās" up to "the mudrās of the servants" is taught. This concludes the explanation of the summarized meaning of the great maṇḍala of the Wheel of the Three Worlds.
Now, the summarized meaning of the dhāraṇī maṇḍala of the Wheel of the Three Worlds, in which the samaya mudrās are primary, will be stated. Regarding that, the samādhi of the preliminary application should be understood here as the very same maṇḍala of the great Wheel of the Three Worlds that was previously taught. Then, from "Then again, the Blessed One..." up to... [the text continues].
The passage up to "Oṃ vajra harini haṃ" teaches the second meditative absorption, known as the "Supreme King of Maṇḍalas" of the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds. Then, beginning from the "gathering" and "blessing," the third meditative absorption, known as the "Supreme Activity," should be understood as being the same as the previous ones.
In order to demonstrate the point that the maṇḍala practices taught in the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds must be performed by those who have received the samaya and empowerment in the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds, the passage from "Then again, Vajrapāṇi..." up to "...the maṇḍala is shown in its proper sequence" teaches the ritual procedures for the master and the ritual for entering the maṇḍala.
In order to demonstrate the point that the secret wisdom taught in the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds should be revealed to those who have received the samaya and empowerment in the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds, the passage from "Proclaim the secret samaya-mudrā" up to "Vajradhara spoke" teaches this.
In order to demonstrate the meaning of the statement, "The practitioner of the dhāraṇī maṇḍala of the Wheel of the Three Worlds should also perform the yoga of their own deity as taught in the Great Maṇḍala of the Wheel of the Three Worlds and then accomplish [the practice]," the text teaches from the passage beginning with "Then, one should train in the samaya mudrā" up to "The swift emanation is likewise." This concludes the explanation of the summarized meaning of the dhāraṇī maṇḍala of the Wheel of the Three Worlds.
Now, the summarized meaning of the dharma maṇḍala of the Wheel of the Three Worlds, in which the dharma mudrā is primary, will be stated. Here, the first meditative stabilization (samādhi), the "preliminary application," is exactly as taught in the Great Maṇḍala of the Wheel of the Three Worlds. Then, the passage from "Then the Blessed One..." up to "Oṃ piba piba hūṃ phaṭ" teaches the second meditative stabilization, the "Supreme King of Maṇḍalas" of the dharma maṇḍala of the Wheel of the Three Worlds. Then, the third meditative stabilization, the "Supreme Activity," which is preceded by the gathering and the blessing, should be understood as being the same as before.
In order to demonstrate the meaning of the statement, "The accomplishments (siddhi) taught in the dharma maṇḍala of the Wheel of the Three Worlds are to be achieved by those who have received the samaya and empowerment in the dharma maṇḍala of the Wheel of the Three Worlds," [the text continues]:
Then, from the passage beginning with "Furthermore, Vajrapāṇi [concerning] all of the vajra family" up to "the blindfold should be removed and the maṇḍala should be shown," the text teaches the ritual procedures for the master of the dharma-maṇḍala of the Wheel of the Three Worlds and the ritual for entering it. In order to demonstrate the meaning that the siddhis taught in the dharma-maṇḍala of the Wheel of the Three Worlds are to be accomplished by first performing the deity yoga taught in the Great Maṇḍala of the Wheel of the Three Worlds, and subsequently binding the mudrās taught in the dharma-maṇḍala of the Wheel of the Three Worlds, the text teaches from the passage beginning with "Learn the wisdom of the dharma-samaya mudrā" up to "There is no other taste superior to water." This concludes the explanation of the summarized meaning of the dharma-maṇḍala of the Wheel of the Three Worlds. Now, the summarized meaning of the action-maṇḍala of the Wheel of the Three Worlds, in which the action mudrā is primary, will be stated. Furthermore, the preliminary samādhi is exactly as taught in the Great Dharma-maṇḍala of the Wheel of the Three Worlds. Then, from the passage beginning with "Furthermore, the Blessed One, arising from the samaya of all the Tathāgatas..." [the text continues].
The textual passage ending with “of the Vajra Servants” teaches the second meditative stabilization, known as the Supreme King of Maṇḍalas of the Activity Maṇḍala of the Wheel of the Three Worlds. Then, starting from the gathering and the consecration, the third meditative stabilization, known as the Supreme King of Activity, should be understood as being the same as the previous one.
In order to demonstrate the meaning that the practice taught in the Activity Maṇḍala of the Wheel of the Three Worlds must be performed by one who has obtained the samaya and empowerment in that very Activity Maṇḍala of the Wheel of the Three Worlds, the textual passage from “Then Vajrapāṇi again” up to “having removed the blindfold” extensively teaches the ritual procedures for the master and the ritual of entry.
In order to demonstrate the meaning that the accomplishments (siddhi) explained in the Activity Maṇḍala of the Wheel of the Three Worlds are to be achieved by first performing the deity yoga as taught in the Great Maṇḍala of the Wheel of the Three Worlds, and subsequently by means of the activity mudrās explained in the Activity Maṇḍala, the textual passage starting from “Learn the wisdom of the mudrās of the dance offering” up to “the activity will also certainly be accomplished” teaches this.
This concludes the presentation of the summarized meaning of the Activity Maṇḍala of the Wheel of the Three Worlds.
I shall now state the summarized meaning of the nature of the Dharma-mudrā of the Perfection of Wisdom belonging to the Lotus family, which serves as the antidote to ignorance. In this regard, I shall first explain the summarized meaning of the great maṇḍala for taming beings, in which the Mahāmudrā is the principal. Here, first, the samādhi of the preliminary application is to be understood as the preliminary application taught in the great Vajradhātu maṇḍala, extending from the emanation of Vajrasattva, Vajraratna, Vajradharma, and Vajrakarma. Then, the scriptural passage from "All the Tathāgatas gathered as one" up to "they also became the deities" teaches the second samādhi, known as the Supreme King of the Maṇḍala of the Taming of Beings. From that point, beginning with the gathering and the consecration, it should be understood as the samādhi of the Supreme Activity, just as before. In order to demonstrate the meaning that those who have obtained the samaya and empowerment in the great maṇḍala of the Taming of Beings should engage in the practice of the Mahāmudrā and so forth taught therein, the text continues from "Then again, the Blessed One, the Bodhisattva Mahāsattva, the Noble Avalokiteśvara..." up to...
Regarding that, the text from "the nature of phenomena is this" up to that point teaches the ritual procedures for the master and the ritual of entry for the great maṇḍala of Taming Beings. In order to demonstrate the meaning of how the master should teach the wisdom of the desired accomplishments to those who have obtained the samaya and empowerment in the maṇḍala of Taming Beings, the text from "Then, the wisdom of the mudrās of the Lotus family should be taught" up to "Lokeśvara" is shown.
The accomplishments taught in the maṇḍala of Taming Beings are to be achieved by performing the yoga of one's own deity through the four mudrās of that deity as taught in the great maṇḍala of Taming Beings; and in order to explain the benefits of the mudrās so as to inspire the disciples, the text from "Then, the wisdom of the mudrās of all great maṇḍalas should be taught" up to "the action mudrā should be accomplished" is shown. This concludes the summary of the great maṇḍala of Taming Beings.
Now, the summary of the dhāraṇī maṇḍala of Taming Beings, in which the samaya mudrā is primary, will be stated. Here, it should be understood that the preliminary samādhi is exactly as explained in the great maṇḍala of Taming Beings. Then, from "Then again, the Blessed One..." up to... [the text continues].
The text up to "Oṃ karmasamaye hūṃ" teaches the meditative absorption known as the Supreme King of Maṇḍalas. Then, beginning from the gathering and the consecration, one should understand that it is the meditative absorption known as the Supreme King of Activities, just as before. In order to demonstrate the meaning that the siddhis taught in the Ārya-Gaṇḍavyūha-dhāraṇī-maṇḍala are to be achieved by those who have obtained the samaya and empowerment in that maṇḍala, the text from "Then the Blessed One, the Bodhisattva Mahāsattva, the Noble Avalokiteśvara..." up to "having removed the blindfold" teaches the ritual of the master’s activities and the ritual of entering the maṇḍala. Then, in order to demonstrate the meaning that those who have obtained the samaya and empowerment should train in the siddhis as desired, as taught in the Ārya-Gaṇḍavyūha-dhāraṇī-maṇḍala, the text from "having generated wisdom according to the capacity of the vessel" up to "Oṃ viśvapadmasanyoga sādhaya stī" teaches this. Furthermore, in order to understand the meaning that the siddhis taught in the Ārya-Gaṇḍavyūha-dhāraṇī-maṇḍala are to be accomplished by performing the respective deity yoga exactly as taught in the Ārya-Gaṇḍavyūha-mahāmaṇḍala, the text from "Then, the secret of the Lotus family..." up to... [continues].
The text teaches up to the point where it says, "having formed the two secret fists." This concludes the presentation of the summarized meaning of the Ārya-gaṇḍavyūha-dhāraṇī-maṇḍala. Now, the summarized meaning of the Dharma-maṇḍala of Taming Beings, in which the Dharma-mudrā is primary, shall be explained. In this regard, the initial samādhi of application is exactly as explained in the Great Dharma-maṇḍala of Taming Beings. Then, the passage from "Then again, the Blessed One, the Wisdom of the Dharma of all Tathāgatas" up to "Oṃ karmadhāṃ hūṃ" teaches the supreme king of maṇḍalas samādhi of the Dharma-maṇḍala of Taming Beings. Following that, preceded by the gathering and the blessing, one should understand it to be the supreme king of activities samādhi. In order to demonstrate the meaning that the accomplishments (siddhi) taught in the Dharma-maṇḍala of Taming Beings are to be achieved by those who have received the samaya and empowerment in the Dharma-maṇḍala of Taming Beings, the passage from "Then the Bodhisattva Mahāsattva Avalokiteśvara" up to "lest they fall into suffering" teaches the ritual procedures for the master and the ritual for entry.
In order to demonstrate the meaning of the statement, "To those who have received empowerment and obtained the samaya in the dharma-maṇḍala for taming beings, the master should teach the siddhis as desired, as taught in the dharma-maṇḍala," the text from "Then, one should generate wisdom" up to "Oṃ karmapadma hoḥ" is presented. Regarding the siddhis taught in the dharma-maṇḍala for taming beings, the meaning to be demonstrated is that one should perform the yoga of one's own deity exactly as taught in the great maṇḍala for taming beings by means of the four seals, and subsequently, having bound the great seal and so forth taught in the dharma-maṇḍala for taming beings, one should accomplish the practice. To demonstrate this meaning, the text from "Then, one should train in the wisdom of the great seal of the wisdom-maṇḍala" up to "One should make two action seals" is presented. This concludes the explanation of the summarized meaning of the dharma-maṇḍala for taming beings.
Now, the summarized meaning of the action-maṇḍala for taming beings, in which the action seal is primary, will be stated. In that regard, the first, the meditative absorption of the preliminary application, should be understood as being exactly as explained in the great maṇḍala for taming beings. Then, from "Then again, the Blessed One..." up to...
The text up to "Oṃ viśvakarme hūṃ" teaches the second meditative absorption, known as the Supreme King of the Maṇḍala of the Activity of Taming Beings. Then, one should understand that the subsequent sections on the withdrawal, the consecration, and so forth, constitute the third meditative absorption, known as the Supreme King of Activity.
In order to demonstrate the meaning that the siddhis explained in the Maṇḍala of the Activity of Taming Beings are to be achieved by those who have received the samaya and empowerment in that very maṇḍala, the text from "Then the noble Bodhisattva Avalokiteśvara..." up to "...lest they fall into the hells" teaches the ritual procedures for the master and the ritual for entering the maṇḍala.
In order to demonstrate the meaning that those who have received the samaya and empowerment should be trained in the siddhis explained in the Maṇḍala of the Activity of Taming Beings according to their wishes, the text from "Then, wisdom should be generated..." up to "Oṃ mahāsukha padmakṛta haṃ" teaches this.
Regarding the siddhis explained in the Activity Maṇḍala for Taming Beings, the meaning to be shown is as follows: one should perform the yoga of one’s own deity exactly as it is taught in the Great Maṇḍala for Taming Beings by means of the four mudrās; subsequently, one should achieve the practice by binding the great mudrā and so forth as taught in the Activity Maṇḍala for Taming Beings. To demonstrate this point, the text states: "Then, one should train in the great activity mudrā exactly as it is," up to: "the activity mudrā is correctly applied." This concludes the presentation of the summarized meaning of the Activity Maṇḍala for Taming Beings.
Next, the summarized meaning of the Four Mudrā Maṇḍala for Taming Beings—which is a condensed version of the Great Maṇḍala for Taming Beings and so forth, intended to guide sentient beings who prefer concise presentations—is to be explained. Here, the samādhi of the preliminary application is exactly as it was explained in the Great Maṇḍala for Taming Beings. Then, from "Furthermore, the Blessed One [taught] the mudrā of the samaya of Vajradharma" up to "Oṃ sarvamu-khaṃ hūṃ," the five samādhis of the supreme king of the maṇḍala for the Four Mudrā Maṇḍala for Taming Beings are taught. Then, one should understand that the five samādhis of the supreme activity for the Four Mudrā Maṇḍala for Taming Beings consist of the gathering, the blessing, and so forth, just as before.
In order to clarify the meaning of the statement, "The siddhis taught in the Vinayapitaka (The Section on Taming Beings) are to be accomplished by those who have received the samaya and empowerment in the four-mudrā maṇḍala of the Vinayapitaka," the text from "Then the Bodhisattva Mahāsattva, the Noble Avalokiteśvara..." up to "...command him, saying: 'If you die without having abandoned your suffering, you will fall into the hells!'" extensively teaches the ritual procedures for the master and the ritual of entry for the four-mudrā maṇḍala of the Vinayapitaka.
In order to demonstrate the meaning of the statement, "The master should teach the siddhis taught in the four-mudrā maṇḍala of the Vinayapitaka to those who have received the samaya and empowerment in the four-mudrā maṇḍala of the Vinayapitaka," the text from "Then, one should generate that wisdom..." up to "OṂ SĀDHAYA PADMARĀGA SAMAYA ĀḤ" teaches this.
In order to demonstrate the meaning of the statement, "The siddhis taught in the Vinayapitaka are to be accomplished by performing the yoga of one's own deity exactly as it is taught through the four mudrās in the great maṇḍala of the Vinayapitaka," the text from "Then, one should learn to bind all the mudrās, such as the mahāmudrā..." up to the end of that section teaches this.
This concludes the presentation of the summarized meaning of the four-mudrā maṇḍala of the Vinayapitaka.
I shall now explain the summarized meaning of the Single-Seal Maṇḍala of Taming Beings, which condenses all the siddhis taught in the Taming Beings section and serves to guide those sentient beings who prefer concise presentations.
Here, first, the samādhi of the preliminary application is performed as the great yoga of Taming Beings, according to the method explained in the Great Maṇḍala of Taming Beings. Then, the passage from "the noble Bodhisattva Mahāsattva, the Lord Avalokiteśvara" up to "Hrīḥ" teaches the second samādhi, known as the Supreme King of the Maṇḍala. Subsequently, the samādhi of the supreme activity of the Single-Seal Maṇḍala of Taming Beings—which includes the gathering [of the deities], the blessing, and so forth—should be understood to be the third, following the same procedure as before.
In order to demonstrate the point that all the siddhis taught in the Taming Beings section are to be accomplished by obtaining the samaya and empowerment in the Single-Seal Maṇḍala of Taming Beings, the passage from "the noble Bodhisattva Mahāsattva, the Lord Avalokiteśvara" up to "having thus instructed" teaches the ritual procedures for the master of the Single-Seal Maṇḍala of Taming Beings and the ritual for entering the maṇḍala.
To those who have received the samaya and empowerment in the single-seal maṇḍala for taming beings, the master shall teach the wisdom of accomplishment. To demonstrate this point, the text teaches from the words, "One shall train in the wisdom that tames all beings," up to, "It is also accomplished in the maṇḍala." To demonstrate the point that the accomplishments (siddhi) taught in all the sections on taming beings are to be accomplished by performing the yoga of one's own deity exactly as it is through the four seals taught in the great maṇḍala of taming beings, the text teaches from the words, "Then, one shall train in the binding of the seals, such as the great seal (mahāmudrā) and so forth," up to, "The accomplishments are also like that." Likewise, the phrase "it should also be done on cloth and so forth" is to be understood in its entirety as being just as before. This concludes the teaching on the summarized meaning of the single-seal maṇḍala of taming beings. All these families are the essence of the dharma-mudrā, which is the nature of the prajñāpāramitā; therefore, they are called the dharma-mudrā. Now, the summarized meaning of the Jewel family, which generates the karma-mudrā that fulfills all the intentions of all sentient beings as the antidote to avarice, shall be stated. Here, the samādhi of the initial application is performed as the initial application taught in the great maṇḍala of the Vajra Expanse (Vajradhātu).
One should understand that [the deities] culminate in Vajrasattva, Vajraratna, Vajradharma, and Vajrakarma. Then, the passage beginning with "Then, all the Tathāgatas..." and ending with "...will appear here for the benefit of beings" teaches the second meditative absorption, called the Supreme King of Maṇḍalas of the Great Maṇḍala of Amoghasiddhi. Then, the gathering, the blessing, and so forth, should be understood as the third meditative absorption, called the Supreme Activity of the Great Maṇḍala of Amoghasiddhi, just as before. In order to demonstrate the meaning that one should engage in the accomplishment of the Mahāmudrā and so forth taught therein by having received empowerment and the samaya in the Great Maṇḍala of Amoghasiddhi, the passage beginning with "Then, the Bodhisattva Mahāsattva Ākāśagarbha..." and ending with "...the Great Maṇḍala should be revealed" teaches the ritual of the master's activities and the ritual for entering the Great Maṇḍala of Amoghasiddhi. In order to demonstrate the meaning that the master should teach the wisdom of the siddhis as desired to those who have received the samaya and empowerment in the Great Maṇḍala of Amoghasiddhi, the passage beginning with "Then, having made offerings according to one's means..." and ending with "Oṃ sarva sphoṭa saṃnayoga" teaches [this].
Regarding the accomplishments taught in the Great Maṇḍala of Amoghasiddhi, it is said: "One should accomplish them by performing the yoga of one's own deity exactly as it is through the four mudrās taught in the Great Maṇḍala of Amoghasiddhi." Furthermore, in order to inspire the practitioner, it is said: "The results of the mudrās shall be described." To demonstrate these two points, the text from "Then, one shall train in the wisdom of the Great Jewel Mudrā" up to "Having formed the two jewel fists, one should draw the action mudrā" is taught. This concludes the presentation of the summarized meaning of the Great Maṇḍala of Amoghasiddhi.
Now, the summarized meaning of the Dhāraṇī Maṇḍala of Amoghasiddhi, in which the samaya mudrā is primary, shall be explained. Here, the first meditative stabilization of the preliminary application is exactly as explained in the Great Maṇḍala of Amoghasiddhi. Then, beginning from "Then the Blessed One..." up to "Oṃ sarva-abhiṣeka-pūjā-samaye hūṃ," the text teaches the meditative stabilization known as the Supreme King of the Maṇḍala. Following that, one should understand that the meditative stabilization known as the Supreme King of Action is preceded by the gathering and the blessing. To demonstrate the point that the practice taught in the Dhāraṇī Maṇḍala of Amoghasiddhi is to be performed by one who has received the samaya and empowerment in that maṇḍala:
Then, from the words "Then the Blessed One..." up to "...warn them, saying: 'You will become utterly destitute and, after you die, you will fall into the hells,'" the text teaches the ritual for entering the maṇḍala of the Sarvārthasiddhi-dhāraṇī performed by the master. In order to demonstrate the meaning that the master should instruct those who have received the samaya and empowerment in the various accomplishments (siddhi) as desired, as taught in the Sarvārthasiddhi-dhāraṇī-maṇḍala, the text teaches from the words "One should generate the wisdom of the samaya of one's own Jewel family..." up to "Oṃ karmasiddhi." In order to demonstrate the meaning that the accomplishments taught in the Sarvārthasiddhi-dhāraṇī-maṇḍala are to be achieved by performing the yoga of one's own deity exactly as it is through the four mudrās taught in the Sarvārthasiddhi-maṇḍala, the text teaches from the words "Then, the binding of the great mudrās of this great maṇḍala shall be explained..." up to "The supreme secret secret-fist; if made into two, it performs all activities." This concludes the explanation of the summarized meaning of the dhāraṇī-maṇḍala of the Jewel family. Now, the summarized meaning of the dharma-maṇḍala of the Jewel family, in which the dharma-mudrā is primary, will be stated. Here, the samādhi of the preliminary application should be understood exactly as it was explained in the great Sarvārthasiddhi-maṇḍala.
Then, beginning from the words "Then again, the Blessed One..." up to "Oṃ sarva-abhiṣeka-jñāna hūṃ," the text teaches the meditative absorption known as the "Supreme King of the Maṇḍala of the Jewel Family." Thereafter, one should understand that the meditative absorption of the "Supreme King of Ritual Action" is preceded by the gathering and the blessing, just as in the previous cases. In order to demonstrate the meaning that "attainment" as taught in the Dharma Maṇḍala of Amoghasiddhi is to be achieved by obtaining the samaya and empowerment in the Dharma Maṇḍala, the text from "Then the Bodhisattva Mahāsattva Ākāśagarbha..." up to "Do not speak to those who have not seen the Dharma Maṇḍala; lest you die prematurely without having attained the siddhi," teaches the ritual procedures for the master and the ritual for entering the Dharma Maṇḍala of Amoghasiddhi. In order to demonstrate the meaning that once the samaya and empowerment have been obtained in the Dharma Maṇḍala of Amoghasiddhi, the master should train [the disciple] in whatever siddhi is desired as taught therein, the text from "The wisdom of the Dharma of the Jewel Family should be generated..." up to "Sarva-guhya-jñāna sarva-siddhiṃ me prayaccha hūṃ" teaches this.
In order to demonstrate the meaning of the statement, "The siddhis taught in the Sarvārthasiddhi-dharmamaṇḍala are to be accomplished by first performing the yoga of one’s own deity according to the four mudrās taught in the Sarvārthasiddhi-mahāmaṇḍala, and subsequently binding the mahāmudrā and so forth taught in the Sarvārthasiddhi-dharmamaṇḍala," the text proceeds from "Then, the mahāmudrā should be bound exactly as it is" up to "they should be placed in their respective positions." This concludes the presentation of the summarized meaning of the Dharmamaṇḍala of the Jewel Family.
Next, the summarized meaning of the Karmamaṇḍala of the Jewel Family, in which the karmamudrā is primary, will be explained. Here, the samādhi of the initial application is exactly as it was explained in the Sarvārthasiddhi-mahāmaṇḍala. Then, the section beginning with "Then the Blessed One..." and ending with "Oṃ vajraviśvābhiṣeke hūṃ" teaches the second samādhi, called the "Supreme King of the Maṇḍala," of the Karmamaṇḍala of the Jewel Family. Furthermore, from the section on the gathering and the blessing onwards, one should understand that this is the third samādhi, called the "Supreme King of Action."
In order to demonstrate the meaning of the statement, "The practice taught in the activity maṇḍala of the Jewel family should be performed by one who has obtained the samaya and empowerment in the maṇḍala of the Jewel family," the text from "Then the bodhisattva mahāsattva Ākāśagarbha..." up to "...commanding, 'Do not die!'" teaches the ritual procedures for the master and the ritual for entering the activity maṇḍala of Amoghasiddhi. In order to demonstrate the meaning of the statement, "The wisdom of the siddhis taught in the activity maṇḍala of Amoghasiddhi should be explained to those who have obtained the samaya and empowerment in that maṇḍala," the text from "The wisdom of the activity of the Jewel family should be learned..." up to "...the entire world will be pleased by it" teaches this. In order to demonstrate the meaning of the statement, "The siddhis taught in the activity maṇḍala of Amoghasiddhi should be accomplished by first performing the yoga of one’s own deity according to the four mudrās of Amoghasiddhi, and then binding the mahāmudrā and so forth taught in the activity maṇḍala," the text from "Then the supreme siddhi of the wisdom of the mahāmudrā will be attained..." up to "...one accomplishes that action mudrā" teaches this. This concludes the explanation of the summarized meaning of the activity maṇḍala of the Jewel family.
The condensed meaning of the four-mudrā maṇḍala of the Jewel Family, which accomplishes all aims, is now to be explained in order to care for those sentient beings who delight in the intermediate [level of practice], as it constitutes the condensed siddhis of the maṇḍala. Regarding that, the initial application is exactly as explained in the Great Maṇḍala of the Accomplishment of All Aims. Then, from the words "Then the Blessed One" up to "Oṃ viśvadṛṣṭi," the text teaches the five samādhis known as the Supreme King of Maṇḍalas of the four-mudrā maṇḍala of the Accomplishment of All Aims. From the section on the gathering and the blessing, one should understand that the five samādhis of the Supreme Activity are as before. In order to demonstrate the point that the siddhis taught in the section on the Accomplishment of All Aims are to be achieved by those who have obtained the samaya and empowerment in the four-mudrā maṇḍala of the Accomplishment of All Aims, the text from "Then the Bodhisattva Ākāśagarbha" up to "you must not speak to anyone" teaches the ritual procedures for the master and the ritual for entering the four-mudrā maṇḍala of the Jewel Family. For those who have obtained the samaya and empowerment in the four-mudrā maṇḍala of the Accomplishment of All Aims...
In order to demonstrate the meaning of the statement, "The master should train in the siddhis taught in the Sarvārthasiddhi-khaṇḍa," the text teaches from the words, "Then, one should generate wisdom," up to the mantra, "Hi hi ha ha ha ṭa."
In order to demonstrate the meaning of the statement, "The siddhis taught in the Sarvārthasiddhi-khaṇḍa should be accomplished by performing the yoga of one's own deity exactly as it is with the four mudrās taught in the great Sarvārthasiddhi-maṇḍala," the text teaches from the words, "Then, one should bind the four mudrās exactly as they are, and likewise train in the four aspects," up to, "All siddhis are likewise." This concludes the explanation of the summarized meaning of the four-mudrā maṇḍala of the Jewel Family.
Now, the summarized meaning of the single-mudrā maṇḍala of Sarvārthasiddhi will be stated, which is intended to care for those sentient beings who delight in concise summaries that condense all the siddhis taught in the Sarvārthasiddhi-khaṇḍa. In this regard, the initial application is the great yoga explained in the great maṇḍala of the noble Ākāśagarbha. Then, the text from the words, "Then the bodhisattva mahāsattva Ākāśagarbha," up to, "Vajra-ratna hūṃ," is as follows:
The meditative absorption known as the Supreme King of Maṇḍalas of the Noble Ākāśagarbha Single-Seal Maṇḍala is taught. As for the meditative absorption of the Supreme Activity, it is preceded by the same gathering and consecration as before. In order to demonstrate the point that the siddhis taught in the section on the Accomplishment of All Aims are to be achieved by those who have obtained the samaya and empowerment in the Noble Ākāśagarbha Single-Seal Maṇḍala, the text from "Then the maṇḍala is as follows" up to "the siddhi maṇḍala should be drawn exactly as it is" teaches the master’s activities and the ritual for entering the maṇḍala of the Noble Ākāśagarbha Single-Seal Maṇḍala. In order to demonstrate the point that the master should teach the wisdom of accomplishment to those who have obtained the samaya and empowerment in the Noble Ākāśagarbha Single-Seal Maṇḍala, the text from "Then here, the secret wisdom" up to "the siddhi of activity will be attained" teaches this. Then, in order to clarify the point that the siddhis taught in the section on the Accomplishment of All Aims are to be achieved by performing the yoga of one’s own deity exactly as it is through the four seals taught in the Great Maṇḍala of the Accomplishment of All Aims:
Then, one should train in the wisdom of the four mudrās. The text teaches that one should also accomplish the practice by drawing the maṇḍala of the beings and the mudrās upon cloth and so forth. This concludes the explanation of the summarized meaning of the single-mudrā maṇḍala of Amoghasiddhi. The samayas of the Jewel family have the function of fulfilling all the intentions of all sentient beings; therefore, they are explained as the "action samayas" within the Action family. Thus, the summarized meaning of the Root Tantra—which is the essence of the suchness of both mundane and supramundane phenomena and which serves as the common root for all sentient beings—has been explained. Now, the summarized meaning of the Subsequent Tantra shall be stated; it is that which brings about mundane and supramundane accomplishments, which cares for the most excellent of sentient beings, which is the suchness of the great samaya without beginning or end, and which serves as the cause for attaining the state of a Buddha or Bodhisattva. In that regard, first, in order to accomplish the very state of a Buddha or Bodhisattva, and for the purpose of teaching the meditation on the great mudrā, the samaya mudrā, the dharma mudrā, and the action mudrā as taught in the great maṇḍalas of the Tathāgata, Vajra, Lotus, and Jewel families, the text begins with the words: "Then the Bodhisattva Mahāsattva Vajrapāṇi..." and so forth.
The text teaches up to the point: "This is the tantra of the extensive ritual for attaining the supreme siddhis of the buddhas and bodhisattvas." In order to demonstrate the meaning that the meditation on the mahāmudrā and so forth must be performed by one abiding in the samaya, it teaches from the passage beginning with "Then the bodhisattva mahāsattva Vajrapāṇi" up to "This is the tantra of the extensive ritual for the siddhi of samaya." In order to demonstrate the meaning that one should meditate on the mahāmudrā and so forth as being like a reflection in order to abandon clinging to things as real, it teaches from the passage beginning with "Then the bodhisattva mahāsattva Vajrapāṇi" up to "This is the tantra of the extensive ritual for the siddhi of the dharma-maṇḍala of all families." In order to demonstrate the meaning that the practitioner who accomplishes the mahāmudrā and so forth should perform the sixteen types of offerings taught in the karma-maṇḍala, and should meditate on the emanation of activities throughout the entire expanse of space, characterized by acting for the benefit of all sentient beings and characterized by making offerings to all the tathāgatas, it teaches from the passage beginning with "Then the bodhisattva mahāsattva Vajrapāṇi" up to...
The section of the text ending with the words, “the extensive tantra of the ritual for the activity-siddhi of all families,” teaches the tantra of the activity-siddhi of all families, such as the Tathāgata family and so forth. In order to demonstrate the meaning that the general accomplishment of the mahāmudrā, samaya, dharma, and karma-mudrās of all families, such as the Tathāgata family and so forth, will be achieved through specific practice, the section beginning with “Then the bodhisattva mahāsattva Vajrapāṇi” and ending with “the extensive tantra of the ritual for knowing the dharmatā of all families” teaches the tantra of the dharmatā. In order to demonstrate the meaning that one should engage with firm resolve in order to accomplish all mudrās, such as the mahāmudrā and so forth, the section beginning with “Then the bodhisattva mahāsattva Vajrapāṇi” and ending with “the extensive tantra of the ritual for the siddhi of the knowledge of all families” teaches the tantra of the wisdom-siddhi of the mudrās of all the Tathāgata families. In order to make known the meaning that the meditation on the mahāmudrā and so forth will be accomplished at the time when the signs are attained, the section beginning with “Then the bodhisattva mahāsattva Vajrapāṇi”... [continues].
The textual passage up to the words "if one sees in front" teaches the tantra of the wisdom mudrās of the siddhis of the families of all the tathāgatas. In order to understand the meaning that one should accomplish the superknowledges (abhijñā) once signs have been obtained through meditating on the great mudrā and so forth, the textual passage from "Then the bodhisattva mahāsattva Vajrapāṇi" up to "the Blessed One Ākāśagarbha said, 'He obtains the five superknowledges'" teaches the tantra of the wisdom of the accomplishment of the superknowledges of the families of all the tathāgatas.
In order to demonstrate the meaning that the great mudrā and so forth will be accomplished by following the ascetic conduct of taking an oath, the textual passage from "Then" up to "the Blessed One Buddhapūjita said" teaches the tantra of the siddhi of truth of the families of all the tathāgatas.
In order to demonstrate this ritual—that one should bind all the mudrās, such as the great mudrā and so forth, while reciting "samayas tvam" and so forth—the textual passage from "Then" up to "one will make offerings to the self-arisen" teaches the tantra of the siddhi of the suchness of the samaya of the families of all the tathāgatas.
In order to demonstrate the meaning of the statement, "Having performed the yoga of one's own deity, one should also invite one's own deity into the painted image and so forth, and by meditating and recollecting one's own deity, the four mudrās, such as the Great Mudrā (mahāmudrā), will be accomplished," the text from "Then Vajrapāṇi..." up to "...will truly become a double sun" teaches the tantra of the siddhis of the mudrās of all the Tathāgata families.
In order to demonstrate the certainty that the four mudrās of one's own deity, such as the Great Mudrā and so forth, should be accomplished by reciting the essence mantra (hṛdaya) with the divine pride (ahaṃkāra) of one's own deity, the text from "Then..." up to "The Blessed One Ākāśagarbha spoke" teaches the tantra that reveals all the siddhis of all the Tathāgata families.
In order to demonstrate the meaning of the statement, "The practitioner should first perform the consecration, empowerment, and offering of the four mudrās of their respective deities, such as the Great Mudrā and so forth, and then perform recitation and meditation through meditative absorption (samādhi)," the text from "Then..." up to "All siddhis will be accomplished" teaches the tantra of the consecration, empowerment, meditative absorption, and offering for all the families.
If, by the method previously explained, the superknowledges (abhijñā) and so forth have not arisen, then...
At that time, in order to demonstrate the meaning of the statement, "One should achieve [the goal] by meditating throughout the entire night on the four seals of one's own deity, such as the maṇḍala," the text from "Then" up to "the Blessed One Vajradhara spoke" teaches the tantra of the extensive ritual for the siddhi of the wisdom of superknowledge for all families.
In order to demonstrate the meaning of the statement, "Even during the time of the preliminary service and so forth, one should achieve the great seal of the wisdom of great enlightenment and so forth," the text from "Then" up to "if one meditates, one will obtain the siddhi" teaches the tantra of the extensive ritual for the wisdom of great enlightenment for all families.
If, despite having obtained the signs, superknowledge has not arisen through the previously explained method, then in order to demonstrate these two points—the pleasing and the subjugating of all families, such as the Tathāgatas and so forth, by means of the conduct of the attire of the Buddhas and so forth according to the ritual taught in the Trailokyavijaya Tantra, and then the achieving of the Tathāgatas and so forth—the text from "Then the Bodhisattva Mahāsattva Vajrapāṇi" up to "all Buddhas will be brought under control" teaches the tantra of the siddhi for pleasing and subjugating all families.
If, after practicing seven times according to the ritual as explained, one still does not attain the siddhi, then at that time, by performing the ritual of wrathful activity (abhicāra) upon one’s own deity through the ritual of wrathful activity, one will then achieve accomplishment. To demonstrate this point, the text from the words "Then" up to "Samantabhadra spoke" teaches the extensive tantra of the ritual for the secret siddhi of all families. To demonstrate the point that the yogi of the family of all Tathāgatas should protect themselves and so forth, the text from the words "Then the Blessed One, the Bodhisattva Mahāsattva Vajrapāṇi" up to "The Blessed One Vajrapāla spoke" teaches the extensive tantra of the ritual for the siddhi of protection for all families. This concludes the teaching on the summarized meaning of achieving the siddhis related to the great maṇḍalas of all families from the Uttaratantra. To demonstrate this ritual—namely, that after performing the yoga of one’s own deity exactly as taught by the four mudrās from the great maṇḍala of one’s own family, one should also perform the binding of the great mudrā and so forth taught in the Uttaratantra from the maṇḍala of the dhāraṇīs of all families such as the Tathāgata family—the text continues:
Then, beginning with the words "Then the bodhisattva mahāsattva Vajrapāṇi..." and continuing up to "in an instant, whatever one intends will be accomplished," the text is taught. Then, in order to understand the meaning of the statement, "Having obtained the signs and the superknowledges (abhijñā) regarding the collection of the subsequent tantra taught in terms of the great maṇḍala, one should draw the maṇḍala of accomplishment and practice the dhāraṇī," the text from "Then the bodhisattva mahāsattva Vajrapāṇi..." up to "Vajrasattva spoke" teaches the secret tantra of the accomplishments of the pure maṇḍalas of all families.
In order to demonstrate the meaning of the statement, "If one does not succeed through the first practice, one should correctly exhort [the deity] by means of suchness (tattva) during the second practice and then practice the dhāraṇī," the text from "Then..." up to "The Blessed One Ākāśagarbha spoke" teaches the extensive tantra of the ritual for the secret accomplishments of all the mudrās of all families.
In order to demonstrate the meaning of the statement, "Even during the time of the preliminary service (pūrvasevā) and so forth, for the sake of benefiting the non-Buddhists (tīrthika), if one knows how to thoroughly purify the Buddha’s consort in the manner of a painted mudrā, one will achieve supreme accomplishment," one should generate and meditate upon the mudrā of the secret wisdom dhāraṇī.
Then, from the passage beginning with "the bodhisattva mahāsattva Vajrapāṇi" up to "it is said that he acted according to the command of the Blessed One," the text teaches the extensive tantra of the secret siddhi of the samaya of all families. In order to demonstrate the meaning of "one should meditate on the union of offering the bliss arising from meditating on the perfect union with form," the passage from "then" up to "the Blessed One Vajraratna spoke" teaches the tantra of the secret offering siddhi of the family of all tathāgatas. In order to demonstrate the meaning of "one should offer with the four secret offerings, such as Lāsyā and so forth, as taught in the dhāraṇī maṇḍala, while accomplishing the dhāraṇī as the mere accomplishment of one's own yoga," the passage from "then" up to "the Blessed One Vajragarbha spoke" teaches the tantra of the secret offering siddhi of the family of all tathāgatas. The tantra of the wisdom of the arising of the expression of suchness, the expression of the signs, and the binding of the mudrās is taught in order to show the activity of completely purifying one's own mind; thus, the deity yoga of the great maṇḍala of all families is taught. The summarized meaning of the ritual for accomplishing the subsequent tantra of the mudrās taught in the dhāraṇī maṇḍala of all families is then shown.
When meditating on the four seals taught in the maṇḍalas of all the families, such as the Tathāgata family and so forth, one should perform the deity yoga exactly as taught in the maṇḍala of one’s own family using the four seals. Following that, in order to demonstrate the meaning of the statement, “One should also perform the binding of the mahāmudrā and so forth taught in the Dharma maṇḍala in the Subsequent Tantra,” the text begins with “Then the bodhisattva mahāsattva Vajrapāṇi” and continues up to “the Blessed One Ratnadhvaja spoke.” This section of the tantra teaches the extensive ritual for the siddhi of activity from the samādhis of all the families.
In order to demonstrate the meaning of the statement, “When signs are obtained through meditating on the mahāmudrā and so forth taught in the Dharma maṇḍala, one should then generate the five superknowledges by meditating on the subtle vajra,” the text from “Then” up to “the Blessed One Vajramaṇi spoke” teaches the extensive ritual for the siddhi of subtle wisdom from all the families.
In order to clarify the meaning of the statement, “If these signs arise when one meditates on the mahāmudrā and so forth taught in the Dharma maṇḍala, one should accomplish the superknowledges,” the text begins with “Then the bodhisattva mahāsattva Vajrapāṇi” and continues:
The passage ending with “the Blessed One Vajragarbha spoke” teaches the extensive tantra of the ritual for the siddhi of the wisdom common to all families. It presents the summarized meaning of the subsequent tantra taught in the Dharma maṇḍala of all families. In order to demonstrate the point that the Mahāmudrā and so forth taught in the activity maṇḍala of all families—such as the Tathāgata family and the rest—should be performed after one has correctly executed the deity yoga according to the four mudrās taught in the great Dharma maṇḍala of one’s own family, the text begins with “Then the Bodhisattva Mahāsattva Vajrapāṇi” and continues until “the Blessed One Vajragarbha spoke.” This section teaches the extensive rituals for the activity samaya of all families, the secret siddhi of the activity samaya of all families, the dharmatā of the activity of all families, and the siddhi of the purpose of the activity of all families. Furthermore, in order to demonstrate the point that even for the deity yoga taught in the great maṇḍala of the Tathāgata and other families, it should be performed according to the tantra of the yoga of the blessings of all families such as the Tathāgata family, [the text continues].
Then, from the passage beginning with "the Blessed One Vajrapāṇi" up to "the Blessed One Vajrakarma spoke," the text teaches the tantra of the siddhi of meditating on the mudrās of all families. This explains the summarized meaning of the extensive ritual of the subsequent tantra connected to the activity maṇḍalas of all families. Thus concludes the summarized meaning of the subsequent tantra of all the secret conceptualizations from the Compendium of the Suchness of All Tathāgatas.
Now, the summarized meaning of the subsequent subsequent tantra of all conceptualizations, which is intended to care for sentient beings who are terrified by meditation and who are attached to activities, shall be explained. Here, in the subsequent subsequent tantra of all conceptualizations, the Blessed One granted permission to care for sentient beings who are intimidated by the vastness and possess little merit, so that by merely seeing the great maṇḍala of their own family, they may accomplish the essence, mudrā, secret mantra, and knowledge as taught in their own family. All the things to be accomplished and the sounds taught in the great maṇḍala of one's own family are called "essence" (hṛdaya). All that is taught in the dhāraṇī maṇḍala of one's own family and the sounds are "mudrā." All that is taught in the activity maṇḍala of one's own family and the sounds are "secret mantra." All the things to be accomplished taught in the activity maṇḍala of one's own family and...
The Blessed One taught that the nature of the word "knowledge" (vidyā) is indeed "knowledge." In that regard, the passage beginning with "Then the bodhisattva mahāsattva Vajrapāṇi" and ending with "was spoken by the Vajra-holder" teaches that the specific times for seeing the great maṇḍala, the number of mantra recitations, the cloth paintings, the five outer offerings and so forth, the offering of mudrās, and the specific postures such as the cross-legged position are the requisites that those who are attached to them should offer; this is the meaning to be understood.
To demonstrate the meaning that the reciters of all families should utter highly auspicious words such as "the essence desired in the mind" and then recite the essence, the mudrās, the mantras, and the knowledge-mantras, the passage from "Then" up to "was spoken by the Vajra-holder" teaches the ritual for the requisites common to all families.
To demonstrate the meaning that one should utter words such as "Vajrasattva," meditate on the body of one's own deity as the nature of that meaning, or meditate on it in front, and then recite the essence, the mantras, the mudrās, and the knowledge-mantras, the passage from "Then" up to "was spoken by the Blessed One Vajrasattva" teaches the ritual for the recitation of all families.
In order to inspire practitioners, the results of recitation are to be explained; to demonstrate this point, the text from "Then" up to "spoken by the jewel of the family of all Tathāgatas" teaches the ritual for the common siddhis of all families. To demonstrate the point that the essence-mantras, mudrās, mantras, and vidyās will not be accomplished without skillful means, the text from "Then, the tantra of the skillful means of all rituals" up to "one attains the supreme of all siddhis" teaches the tantra of the siddhis of the skillful means of all rituals. To demonstrate the point that these very [practitioners] are not without merit, the text from "Then" up to "one swiftly accomplishes Buddhahood itself" teaches the tantra of the siddhis of merit of all rituals. To demonstrate the point that these very [practitioners] are not without insight, the text from "Then" up to "spoken by the insight and wisdom of all Tathāgatas" teaches the tantra of the siddhis of insight and wisdom of all rituals. To demonstrate the point that these very [practitioners] are not without the accumulations, the text from "Then" up to "one will swiftly attain siddhi" [is taught].
The text up to that point teaches the tantra of the siddhis of the entire collection of conceptualizations. In order to demonstrate the meaning that these very [siddhis] do not occur without the wisdom of the arising of signs, the text from "Then the bodhisattva mahāsattva Vajrapāṇi" up to "Vajrasattva spoke" teaches the extensive tantra of the ritual of the wisdom of the arising of signs of all the tathāgatas. In order to demonstrate the meaning that these very [signs] do not occur without the wisdom of the arising of conceptualization, the text from "Then" up to "Vajraratna spoke" teaches the tantra of the wisdom of the arising of conceptualization of all the families. In order to demonstrate the meaning that without the essence, mudrā, mantra, and wisdom, the siddhis of the essence, mudrā, mantra, and knowledge (vidyā) will not be attained, the text beginning from "Then" up to "Vajradhara spoke" teaches the tantra of the wisdom of the arising of the essence and so forth of the conceptualizations of all the families. In order to demonstrate the meaning that the practitioners of all the families should engage [in practice] after examining whether they are fortunate or unfortunate based on their own words, the text from "Then" up to "That will be known by the mind" [is taught].
The text up to this point teaches the extensive tantra of the ritual for generating the wisdom of all conceptualizations. Because those to be trained are afflicted by various conceptualizations, it is said that they are not free from wrong views and attachments. In order to realize the meaning that practitioners of all families, such as the Tathāgatas, should practice the accomplishment of the common and extraordinary mudrās of the vajra body, speech, and mind, the section from "Then, the common to all families..." up to "Vajrasattva spoke" teaches the tantra of the secret mudrās of the body, speech, and mind of all families. This concludes the explanation of the summarized meaning of the Subsequent Subsequent Tantra of All Conceptualizations.
In order to demonstrate the following meaning—that after the disciples have been introduced into the maṇḍala as described and have received all the empowerments, one should request the deities to depart as they are, dissolve the emanations into one's own body, and then, while remaining in one's own heart as Vajrasattva who has attained manifest complete enlightenment, one should offer the hundred and eight names in perfect praise and abide in whatever conduct is comfortable—the text begins from "Then the bodhisattva mahāsattva Vajrapāṇi rose from his seat..." up to "The Great Vehicle of the Secrets of All Tathāgatas, the Manifest Summary."
By teaching all the summarized meanings as they have been explained, the nature of the Blessed One Śākyamuni, who has become Vairocana and Mahāvairocana, is the subject matter to be expressed. The collection of sounds that reveals this is the tantra. The relationship between the tantra and the subject matter, characterized as the relationship between the expressed and the expresser, is the connection. The purpose is to generate the aspiration of those to be trained by teaching the subject matter, which is the essence of method and insight, namely Vairocana and Mahāvairocana. The ultimate purpose is for those who have generated that aspiration to directly realize that nature through entering the maṇḍala and so forth. It is said: "This tantra is called the Mahāyāna Abhisamaya that Comprises the Suchness of All Tathāgatas." In that regard, the non-dual minds and mental factors of the past, future, and present Blessed Buddhas, as numerous as the atoms of all world systems, are non-dual and are all the Tathāgatas. Their suchness is tenfold. What are the ten? They are as follows: the maṇḍala, mantra, mudrā, and the protection of oneself, the site, and so forth; the ritual for inviting the deities; recitation and meditation; the outer and inner fire offerings and the ritual of withdrawal; and the request for the deities to depart after they have been worshipped.
Regarding that, the number of maṇḍalas shall be stated. In the section of the Vajradhātu, there are ten maṇḍalas of the Tathāgata family. In the section of the Trailokyavijaya, there are fourteen maṇḍalas of the Vajra family. For the two families of the Padma and the Ratna, the number is the same as that of the Tathāgata family. Furthermore, in the Uttaratantra of the Tathāgata family, there are thirty-seven maṇḍalas of accomplishment. For the Vajra family, there are fifty-eight. For the two families of the Padma and the Ratna, the number is also the same as that of the Tathāgata family. The suchness (tattva) of the mantras and so forth should be understood from the explanation of the Uttaratantra of this [tantra]. Alternatively, the ten [categories] arise from the suchness of cause, effect, and the ultimate. These very [ten] also become threefold each. Furthermore, through the division of the perfection of insight (prajñāpāramitā) and the perfection of skillful means (upāyapāramitā), those very ten suchnesses are also established as twofold. As it has been explained, those very ten suchnesses of all the Tathāgatas, when correctly grasped by the two types of insight—those of hearing and reflection—are "condensed." That itself is the Mahāyāna. The realization of that is "clear realization" (abhisamaya), which is to make it manifest. The collection of words that teaches that is explained as a "tantra" (tantra). Furthermore, the teaching of Vairocana and Mahāvairocana is the "introductory narrative" (nidāna).
The Root Tantra is that which is taught in four sections, beginning from the five manifest enlightenments of this very [tantra]. Furthermore, the Explanatory Tantra is that which describes the specific distinctions of the supreme siddhi. Moreover, for those unable to engage in the specific methods for accomplishing the supreme siddhi, the Subsequent Explanatory Tantra was taught with a focus on [practice] accompanied by conceptualization.
The presentation of the summarized meaning of the Mahāyāna Abhisamaya Sūtra, the Compendium of the Suchness of All Tathāgatas, is complete. Having established in the mind such a Mahāyāna Abhisamaya Sūtra, the Compendium of the Suchness of All Tathāgatas, the Compiler—the Vajradhara residing in the palace of Alakāvatī, the lord of the ten grounds—spoke these words, beginning with "Thus have I [heard]." In this context, "Thus" (evam) means the manner of the text just correctly summarized. "I" (mayā) indicates the self; the meaning is that it was heard by oneself and not transmitted from others. "Heard" (śrutam) means that it was heard here by a cognition of the nature of hearing, and not by realization; this indicates that it was heard by oneself directly and without distraction.
If one asks, "When did you hear it?" it says, "At one time" (ekasmin samaye), meaning at one particular time. This implies that it was heard at that time, and that it was also heard by oneself at other times.
This also demonstrates that he is one of great learning. Alternatively, "at one time" means in a single instant. This demonstrates that because he has attained inconceivable liberation, the aeons of the three times appear individually in a single instant, thereby showing that he is an authoritative person (pramāṇapuruṣa). To dispel the doubt, "From whom and where did you hear this?", the words "the Blessed One" and so forth are stated. Here, this should be connected with the phrase "the Blessed One was dwelling in the abode of the king of gods." Therefore, the meaning shown is this: "The Blessed One was dwelling in the abode of the king of gods in Akaniṣṭha, and from him I heard it." He is the "Blessed One" (bhagavān) because he has conquered the four Māras, characterized by the afflictions, the son of the gods, the aggregates, and the Lord of Death.
If one asks, "From what kind of Blessed One did you hear this?", the words "the Tathāgata" and so forth are stated. He is both "Tathāgata" and "all," thus "all Tathāgatas." These are the Buddhas, equal in number to the atoms of all world systems, whose nature is non-dual with the bodhicitta and the mind and mental factors. Because that very nature cannot be moved by the conceptualizations of subject and object, it is "Vajra." Their "blessing" is the force of previous momentum. Their "samaya" is that which is born from that family of the Tathāgatas. From what is this known?
"Always arising from the force of stainless compassion, possessing the unceasing nature of phenomena through the fulfillment of aspirations, and dedicated to accomplishing the welfare of beings, the embodiment of compassion is eternally manifest." Thus it is said. The wisdom of those samayas is certain therein. Their various specific aspects are the nature of the Mahāmudrā and so forth. To be perfectly endowed with these is the "endowment." This demonstrates that the Blessed One has realized the Tathāgata family and possesses knowledge of the samayas. It also demonstrates that those who wish to engage in the conduct of the Secret Mantra gateway should understand the samayas.
All the Tathāgatas are, in essence, the non-dual mind and mental factors of the perfection of generosity. The precious crown arising from that is the empowerment as the cause of the Dharma King within the three realms characterized by desire, form, and formlessness. What is attained through that is the sovereignty of Dharma, which definitively establishes sentient beings wandering in the three realms upon the supramundane path. This demonstrates that the Blessed One has realized the Ratna family and has attained empowerment. It also demonstrates that those who wish to engage in the conduct of the Secret Mantra gateway should receive empowerment. All the Tathāgatas are the perfection of wisdom and...
These are the non-dual mind and mental factors. That itself is the wisdom of omniscience. That itself is the Great Yoga; whoever possesses it is the Great Yoga of the wisdom of omniscience. Since he is both that and a lord, he is the Tathāgata, the Lord of the Great Yoga of the Wisdom of Omniscience. This also demonstrates that the Blessed One has realized the Lotus family and, through his cultivation of the Perfection of Wisdom, is the Lord of Great Yoga; it further shows that those who wish to engage in the conduct of the Secret Mantra gateway must likewise attain mastery over yoga. To show that just as he attained the state of the Lord of the Great Yoga of the Wisdom of Omniscience and thereby achieved the perfection of his own welfare, he likewise acts for the welfare of others, the text says "Tathāgata" and so forth. All Tathāgatas are the nature of the Perfection of Diligence. That itself is all mudrās, because they seal the entire realm of sentient beings by generating the reflection of diligence for the sake of awakening. That itself is equality. To realize that is to attain it. "All" refers to the various realms of sentient beings. To act for their purpose is to accomplish their desired aims. Since he is the very one who acts for their purpose, [the text continues...]
The purpose is the very act of performing [enlightened activity]. To completely fulfill all the hopes of the entire realm of sentient beings, without exception or remainder, in every way—namely, the longing to attain the Mahāmudrā and so forth—is to bring about the attainment of the desired goal. That itself is the enlightened activity (kṛtya); by performing it, one performs the activity of fulfilling all hopes. The term "without exception" (ma lus pa) can also apply to the sense of "exhaustively" (zad par); therefore, the expression "without remainder" (lus pa med pa) indicates the meaning of "exhaustively." This also demonstrates that the Blessed One has realized the activity family (karmakula) and has perfected the welfare of others. It shows that those who wish to engage in the conduct of the gateway of Secret Mantra should also care for sentient beings and engage in activities such as drawing maṇḍalas through the accomplishment of knowledge (vidyā).
If one asks who such a person is, it says "the Great Compassionate One, Vairocana," and so forth. Because he possesses this spontaneous engagement of great compassion that is without objective reference, he is "the Great Compassionate One." Because he appears and blazes forth in the manner of the families, such as the Tathāgata family, he is "Vairocana." He is eternal through the Dharma Body (dharmakāya), the Enjoyment Body (saṃbhogakāya), and the Ripened Body (vipākakāya). The three times are the past, future, and present; in those three times, he dwells through the conventional Emanation Body (nirmāṇakāya). Alternatively, he dwells in the three times by way of the conventional mode.
Ultimately, since time does not exist, he abides in the three times. All bodies are of four types, distinguished as the nature body (svābhāvikakāya), the ripened body (vipākakāya), the enjoyment body (saṃbhogakāya), and the emanation body (nirmāṇakāya). Regarding these, the distinctions of manifoldness, vastness, color, shape, seat, hand-symbols, and so forth, should be understood as the secret of the body. All speech is divided into the distinctions of the vajra, the wrathful, the dharma, and the luminous. All mind is [visualized] upon the moon at the heart as the primordial vajra, the wrathful vajra, the vajra-lotus, the vajra-jewel, and the crossed vajra; whoever possesses these is the Vajra Body, Speech, and Mind. Since that very [state] is the Tathāgata, he is the Tathāgata of Vajra Body, Speech, and Mind. Because he realizes all things exactly as they abide and likewise teaches them to others, the Buddha is called the "Tathāgata." By this, it is explained that the Teacher who has attained this is Vairocana, the synthesis of all Buddhas, because the Sūtra of the Samādhi of the Initial Application shows him to be the essence of the five Tathāgatas. Thus, having first presented the qualities of the Blessed One, in response to the inquiry as to where the Blessed One endowed with such qualities resides, it is stated: "All Tathāgatas reside," and so forth.
The abiding of all the tathāgatas is their act of remaining. Therefore, it is a praise, and by means of that praise, it is a eulogy. In that context, "great jewels" refers to wish-fulfilling gems. "Precious stones" refers to vajras and the like. "Adorned" means arranged and set in a manner that makes it beautiful. There, it is beautified and decorated with various colors, hanging bells, silks, banners, flower garlands, yak-tail whisks, lattices, half-lattices, and moon-circles moved by the wind. "Abiding in the abode of the king of the Akaniṣṭha gods" means remaining there. Because it is both Akaniṣṭha and the king of the gods, it is the "Akaniṣṭha king of gods." This is because the Blessed One Vairocana is the primordial leader. That abode belongs to him alone and not to others; thus, it is shown that he is abiding in his own abode. Furthermore, in terms of the suchness of the maṇḍala, the celestial palace is shown through the description of its nature as the qualities of the tathāgatas, such as "having four corners because it is without inequality," and so forth; these will also be explained below. Moreover, this is impossible for others. By this, it is shown where it was heard. Having thus shown the excellence of the Blessed One’s abode, in order to show the excellence of the retinue, the words "bodhisattvas" and so forth are mentioned. Because he holds a vajra in his hand, he is "Vajrapāṇi."
Because he beholds, he is Avalokiteśvara; he acts to discern that all phenomena are naturally pure, and he beholds in order to protect sentient beings. His faculty is the principal one. Space is the wisdom of equality. The essence is the state of non-arising; that which possesses this is Ākāśagarbha. Regarding the statement that phenomena are naturally luminous, that which possesses the indivisible fist that unifies all phenomena is Vajramuṣṭi. As it is said in the scriptures: "That which is undeceiving and true is explained as the Vajra Fist." He who possesses the glory of being gentle and supple is Mañjuśrī; because he is free from the hardness and coarseness of the afflictions through the suchness that emerges from the cause of abiding in non-dual prajñāpāramitā, and because he possesses the form of an eight-year-old youth. He who possesses the disposition of entering the maṇḍala of the wheel of Dharma immediately after generating the mind of enlightenment is "one who turns the wheel of Dharma immediately upon generating the mind." Space is that which provides room; it is the wisdom of equality. Because he possesses the treasury of that very [space], he is Gaganagañja. The aggregates, the afflictions, the Lord of Death, and the Son of the Gods are all the Māras; their power is their capacity. He who possesses the disposition of utterly crushing and averting them is "one who utterly crushes all the powers of Māra."
These bodhisattvas are the limbs of accomplishment, for the scriptures state: "The bodhisattvas who protect the city of the sublime Dharma." The phrase "as many tathāgatas as there are grains of sand in the river Ganges" also indicates the tathāgatas who are the limbs of accomplishment. This is because it is said: "Reciting jaḥ hūṃ baṃ hoḥ, one should cause all the buddhas to enter the body," and so forth.
If one asks: "At that time, how was the Blessed One dwelling in the realm of Akaniṣṭha, completely filled by the tathāgatas and residing together with them?"—it is in response to this that the analogy is taught with the words "In this way," and so on. Vajradhara, who dwells in Alakāvatī and maintains the manner of a lord of the ten grounds, said to Samantabhadra and the other great bodhisattvas: "Just as when I was perfectly gathering [the assembly] in the royal palace of Alakāvatī, I perceived the world of Jambudvīpa to be completely filled with all the tathāgatas, like a sesame pod filled with sesame seeds; likewise, when the Teacher was manifesting [the teaching] in the realm of Akaniṣṭha, we saw it in that very same way."
If one asks: "Does the tathāgata reside in a single body?"—it is not so. It is stated that "the body of the tathāgata is immeasurable." If one asks what that is like, it is stated: "together with those." The word "also" (kyang) indicates that there are others as well.
When explaining this very point, it is stated, "even from the body of each tathāgata." Alternatively, if one asks how they are "together" because they have become common, it says "the buddha-field" and so forth, up to "by the power of those who have become the agents." If one asks how they depend upon their power, it is through the passage beginning "even from the body of each tathāgata" and "this very way of the Dharma is explained," where the mention of "all tathāgatas" indicates that the tantras are taught by the tathāgatas with a single intention. This teaches that those who wish to engage in the conduct of the gateway of Secret Mantra should also generate certainty from mutual oral instructions and engage in activities such as drawing the maṇḍala with a single intention.
Having shown Vairocana, who possesses the perfect fulfillment of the welfare of oneself and others, the text then says, "Then the Blessed One, the Great Vairocana, dwelt in the hearts of all the tathāgatas." This is the mention of both Vairocana and the Great Vairocana. If one asks what the distinction between these two is: Vairocana is the essence of the bodies of the five tathāgatas who attained manifest, complete enlightenment in the realm of Akaniṣṭha. That very essence is the non-dual mind and mental factors that serve as the cause for generating the modes of Vairocana, Vajrasattva, and so forth.
The expanse of phenomena (dharmadhātu), characterized by being without beginning or end, is the Great Vairocana. By the power of the wisdom of the selflessness of phenomena, which is the nature of non-referential great compassion, he acts to bring sentient beings to full maturity according to their respective fortunes. Because he remains in the forms of Vairocana and the others throughout all time until the end of the future, it is said, "He dwells eternally like the expanse of space," and so forth. This is expressed by the passage: "It arises from the force of stainless compassion," and so on. Since it is both the expanse of space and everything, it is the "entire expanse of space." That which dwells eternally therein and has become like the vajra body, speech, and mind is called "dwelling eternally like the entire expanse of space and having become like the vajra body, speech, and mind."
If one asks how he dwells eternally like the expanse of space and is like the vajra body, speech, and mind, the text says "the Tathāgatas," and so forth. Vairocana and the others, along with those to be trained, are all the Tathāgatas. Because they abide in the manner of the Tathāgata families of the ten directions, they enter into equality with all the Tathāgatas. To enter into equality with all the Tathāgatas is the very state of entering into equality with all the Tathāgatas, and this serves as the cause.
The secrets of the body, speech, and mind of the Tathāgatas, Vajrasattva, and so forth, are the vajra expanse (vajradhātu). Because it is both the vajra expanse and everything, it is the "entire vajra expanse." To realize these is to understand the mental continuums of those to be trained. As for the wisdom being (jñānasattva), because he is Vajrasattva, this Blessed One dwells eternally like the entire expanse of space, and his body, speech, and mind are vajra.
As it has been explained, this Blessed One does not abide solely in the manner of Vajrasattva, but also abides in the manner of Vajraratna. Thus, the phrase "the expanse of space" and so forth is mentioned. The entire expanse of space consists of light rays that are blue, red, yellow, and the color of crystal; the most subtle of these are the infinitesimal particles (paramāṇu). These are the atoms, and when unified, they are generated into the form of Vajraratna, which is the vajra blessing. The wisdom that arises from that is the wisdom arisen from the vajra blessing of the infinitesimal particles of the entire expanse of space. That itself is the essence (garbha); that which serves as the place of generation is the essence of the wisdom arisen from the vajra blessing of the infinitesimal particles of the entire expanse of space.
It is the nature of the mudrā of the vajra-jewel, the form of a wish-fulfilling gem marked by a five-pronged vajra. From that vajra-jewel, tathāgatas as numerous as the atoms of all world systems emerge; having performed the welfare of sentient beings, they become one, and through the body of Ākāśagarbha, they act as the universal monarch of the jewel family. To demonstrate this, the text says "all tathāgatas" and so forth. "All tathāgatas" refers to those previously described. Their infinity is the infinity of all tathāgatas. Because they are the cause, it is the jewel of the empowerment of great vajra-wisdom; the jewel family is the empowerment of the wisdom of the vajra-jewel. One should understand that the jewel which is its cause is the manner of the lord of the noble Ākāśagarbha family—all of these. To demonstrate that this Blessed One, as described, is the nature of the lord of the lotus family, the text says "the entire expanse of space" and so forth. Because it is emanated and pervades the entire expanse of space, and is also suchness, it is the suchness emanated throughout the entire expanse of space. Its wisdom is the wisdom of the suchness emanated throughout the entire expanse of space.
In the manner of lotus-like light rays, it pervades the entire expanse of space and definitively generates all things. His manifest, perfect awakening is the act of making it directly manifest. That he has become manifestly and perfectly awakened means the meaning of the form of the vajra-lotus mudrā, which is the nature of manifest awakening. From that form of the mudrā, infinite tathāgatas emerge and perform the welfare of beings; then, by becoming one, he becomes the Lord of the World (Lokanātha). To demonstrate this, the words "of all the tathāgatas" and so forth are spoken. The essence of all the tathāgatas is the great mudrā of Lokanātha. Its purity is the absence of afflictions along with their habitual tendencies. Because it is the very essence of that, it is the "purity of the essence of all the tathāgatas." That which is the activity for the welfare of beings and all phenomena characterized by offerings to the buddhas, by means of that pure essence, is what is so described. This shows that he is empowered as the dharmakāya and is the nature of the lord of the lotus family. To show that he performs the welfare of sentient beings through the scriptural tradition of the conduct of disciples, which is the suchness of the wisdom of the emanations of the lotus family, the words "pervading the entire expanse of space" and so forth are spoken. This means that it pervades the entire realm of space and is also perfectly displayed in all forms; therefore, it is so described.
Knowing that is the certainty therein. His taming of the realms of sentient beings, without exception or remainder, is the turning away from what is not beneficial and the certain application to what is beneficial. That itself is the conduct. Its being supreme is its being peerless. By this, it is shown that the Blessed One is of the nature of the Lotus family. Furthermore, by becoming the Universal Monarch of the Action family, his pervading of the entire expanse of space is indicated by the words "tathāgata" and so forth. The "unfailing word of all tathāgatas" refers to a word that is fruitful; it means: "Act for the benefit of all sentient beings! Offer worship to all tathāgatas with all forms of offering!" That which possesses the disposition to perform this is "making the word of all tathāgatas unfailing." Its essential nature is the very act of making the word of all tathāgatas unfailing. Because he is peerless in all respects, and because of that peerlessness, he is also unsurpassed. Since he possesses mastery over this enlightened activity in all its aspects, he performs various enlightened activities that are peerless and unsurpassed in every way. By this, it is shown that he holds the variegated vajra here and is the Universal Monarch of the maṇḍala of the Action family within the Action family. Likewise, it is said that he holds the variegated vajra and performs the various activities of sentient beings therein.
Through the passage beginning with "of all the Tathāgatas," the essence-mantras are taught by way of demonstrating the essential meaning of Vajrasattva and the others, and by that method, he is declared to be the Great Vairocana. "Of all the Tathāgatas" refers to Vairocana and the rest. "Great Enlightenment" refers to the non-dual mind and mental factors that are of the nature of Akṣobhya; the steadfast mind that is the very essence of that is the steadfast being of the Great Enlightenment of all the Tathāgatas, which is the meaning of the term "Vajrasattva." Alternatively, that itself is stable and immovable, and the being emanated from that is the "Steadfast Being," known as Vajrasattva. "Inviting all the Tathāgatas" is the act of summoning. Its samaya is not to be transgressed, and it is known as Vajrarāja. "The meditation of all the Tathāgatas" is the act of pleasing them; its wisdom is the certainty. Its lord is the sovereign, known as Vajrarāga. "The 'Excellent' of all the Tathāgatas" is by way of the unerring and authentic conduct of enlightenment, and it is known as Vajrasādhu.
The nature of the complete purity of the three spheres of the perfection of generosity of all the tathāgatas, in the manner of Ratnasambhava, is the abandonment of the stain of avarice; by the meaning of that great empowerment, the "jewel" is the Blessed One Vajraratna. "All the tathāgatas" refers to those just mentioned. Their wisdom, which has become the maṇḍala of the sun’s light in the manner of dispelling all darkness, is the maṇḍala of light of the sun of all the tathāgatas; that is Vajrateja. That very unobscured wisdom is all the tathāgatas. Their intention is the desire to realize the dharma. Because they have attained the qualities such as the powers and the fearlessnesses through the strength of that intention, and are thus blazing and beautiful, they are the "King of Intention." The glory marked by the precious jewel arising from that, and the victory banner that possesses it, is called Vajraketu. Because the manner of joy from attaining all dharmas has arisen, the term "tathāgata" and so forth is used. The "great laughter" is the smile arising from joy; that is Mahāhāsa. Since they are both all the tathāgatas and the great laughter, they are the "Great Laughter of All the Tathāgatas," which is Vajrahāsa.
The nature of the mind and mental factors of the perfection of wisdom, in the manner of Amitābha, is all the tathāgatas. That which is the great pure dharma of all the tathāgatas is the great pure dharma of all the tathāgatas, known as vajradharma. That wisdom which is the very great wisdom of all the tathāgatas is the wisdom of the great wisdom of all the tathāgatas, known as vajratīkṣṇa. That which possesses the great maṇḍala called the wheel of all the tathāgatas is the wheel of all the tathāgatas, known as vajrahetu. That which teaches the speech of the provisional meaning through the intention of all the tathāgatas is the explanation of the intention of all the tathāgatas, known as vajrabhāṣa. The nature of Amoghasiddhi, the three spheres of total purity, and the manner of the perfection of diligence—those [factors] such as the mind and so forth—are all the tathāgatas. That which is the performance of the intention characterized by the benefit of sentient beings in their various forms and the offering to the buddhas is the performance of the intention of all the tathāgatas without exception, known as vajrakarma. The enthusiasm to guard the mind that enters into unsurpassed, perfect, and complete awakening is—
It is the great diligence of all the tathāgatas. That which possesses the extremely firm armor of that very [diligence] is the extremely firm armor of the great diligence of all the tathāgatas, which is called vajra-rakṣa. "All the tathāgatas" refers to those just mentioned. Their protection is that which thoroughly guards by means of the individual realization that all phenomena are naturally luminous; that which is indivisible like a vajra is the yakṣa, which is called vajra-yakṣa. The body, speech, and mind of all the tathāgatas are as previously explained; because they are indivisible, they are the vajra. Their binding is the unification through the yoga of non-arising. That itself is the mudrā, and the wisdom that possesses it is the wisdom of the binding of the vajra body, speech, and mind of all the tathāgatas, which is called vajra-muṣṭi.
By means of this, having shown the manner of the essence-mantras of Vajrasattva and the others through the perspective of the meaning of the essence-mantras such as vajrasattva, furthermore, the classification of the bodies in the manner of Vajrasattva and the others is shown by the mention of "Samantabhadra" and so forth. Because he is entirely good and virtuous, he is Samantabhadra; or, because he is excellent in every respect, he is Samantabhadra. As it is said: "Because he acts for the benefit of sentient beings through the [qualities of] sattva, rajas, and tamas, he is therefore Samantabhadra, following the conduct of awakening."
Thus it was said. Because it unfailingly and meaningfully invites all the tathāgatas from every direction, it is the "Unfailing Invitation." Those who, through the conceptual thoughts of śrāvakas and pratyekabuddhas, obstruct and destroy the cultivation of unsurpassed, perfectly complete awakening are the "māras." "Greatly Joyful" refers to the attainment of mental bliss. "Space" is the wisdom of equality. The tathāgatas who arise from that are "Space"; "Space" itself is the "essence" (hṛdaya), for it is the place of birth for those who are born from it. Because he possesses great majesty, he is "Greatly Majestic," for the light of the vajra sun, which pervades all of space, radiates throughout the entire expanse of space. He is "Jewel Glory" because he possesses the crest ornament symbolized by the precious wish-fulfilling jewel. Because he possesses a great smile, he is "Great Smile," and by smiling and laughing, he pervades all of space. Because he has abandoned ignorance, all phenomena are naturally pure; thus, he is "All-Seeing" because all the tathāgatas perceive this, or because he sustains sentient beings with his gaze. Because he is free from all faults and possesses mastery, he is "Great Power." Being both all-seeing and of great power, he is the "All-Seeing Great Power." Mañjuśrī has already been explained.
Because they abide in the manner of maṇḍalas such as the Vajradhātu, they are "all maṇḍalas." Because they are devoid of conceptualization regarding words, they are "silent," in order to demonstrate that they definitively engage the unelaborated dharmatā through the vajra speech of all the tathāgatas. Because they perform the activity of making offerings to all tathāgatas without exception or remainder, they are "all activities." Because they possess this great diligence that aspires for unsurpassed, perfectly complete awakening, they are "diligence." Because they are fierce, they are "terrible." Because they are indivisible, they are "sacred." Because that very [diligence] is in the form of a fist that unifies body, speech, and mind, it is "firmly grasped"; this is the meaning of the term "vajra-fist." These words sequentially describe the secret of the body of the sixteen beings, such as Vajrasattva and the others. To demonstrate that the symbols such as the vajra are also those very [beings], the words "vajra" and so forth are mentioned. The five-pronged vajra is the specific hand-symbol of the Blessed One Vajrasattva, and the others should be understood in the same way. The mention of these hand-symbols in the tantra will also be shown below. These sixteen great beings are shown to be the very essence of the secret body, speech, and mind of the Great Vairocana. This is indicated by the words "without beginning or end, and peaceful," and so forth.
That very [reality] is taught to be the nature of the dharmadhātu and so forth. In that context, "beginning" refers to that which is first born. "End" refers to the nirvāṇa of the śrāvakas and pratyekabuddhas, which is the absence of further rebirth. That in which these do not exist is "without beginning or end"; this is a term for the dharmadhātu, the non-dual nature of mind and mental factors that are of one taste in tathatā. For this very reason, in order to discipline sentient beings through the manner of peace, he manifests a peaceful body and is thus "Peaceful." In order to discipline sentient beings who are fierce and violent, he manifests a wrathful body and is thus "Terrible." These are also shown from the victory over the supreme of the three realms. In order to subdue those who are to be tamed through wrath by crushing sentient beings and non-sentient things, he manifests a manner of following after them and is thus "Wrathful." Because he tames sentient beings by manifesting as those who speak with patience and so forth, he is "Greatly Patient." To those to be tamed by yakṣas, he is a yakṣa. To those to be tamed by rākṣasas, he is the "Sublime Rākṣasa." To those to be tamed by the steadfast, he is "Steadfast." Among those of great splendor, he is "Great Splendor" because his majesty is greater. To those who pride themselves on their heroism, he is "Heroic." Because he is more thoroughly pervasive than even the all-pervading, he is the "Great Pervasive Lord." Because he tames sentient beings in the manner of the Lord of Umā, he is the "Lord of Umā."
The realms of sentient beings are the progeny; their protector is the one who guards them. Because he manifests in the form of Viṣṇu to those sentient beings to be tamed by Viṣṇu, he is Viṣṇu. Because he possesses the nature of a conqueror, he is the Sun. Because he displays the manner of Śākyamuni among the sages, he is the Great Sage. Because he acts for the benefit of sentient beings in the form of the four world-protectors, he is the World-Protector. Because his essence is unobscured like space, he is Space. Because he sustains those who have fallen into the great ocean and so forth by way of the earth, he is Earth. Because he acts for the benefit of beings in the form of the three brothers, he is the Three Worlds. Because the three realms are the nature of Vajrasattva, he is the Three Realms. Because he assumes the forms of the great elements—earth, water, fire, and wind—he is the Great Element. Because he acts for the benefit of sentient beings through the manner of accomplishing wealth and so forth, he is the One Who Perfectly Acts for the Benefit of Sentient Beings. Because he is the nature of all phenomena, he is All. Because he assumes the form of the great god Guṇa, he is Guṇa. Because he abides in the form of Brahmā, he is Brahmā. Because he tames sentient beings through the manner of the eons of formation and destruction, and because he is the nature of saṃsāra through the application of non-arising, he is Saṃsāra. Because he is non-abiding nirvāṇa, he is Nirvāṇa. Because he is permanent through the nature of nirvāṇa, or because he is eternal, he is the Permanent.
Because he possesses the conduct of the ten perfections, he is the "Right Livelihood." Because he is a great offering by the very nature of the maṇḍala of activity, he is the "Great Offering." Because he is the essence of meditating on the Buddha, he is the "Buddha," as it is taught: "By thoroughly meditating on oneself as the Buddha, one is called a 'Buddha'." Because he is the essence of the Lotus family, he is the "Joy" (Rati), as he is the essence of the discriminating wisdom. Because he is the essence of the path and fruit of the Bodhisattvas, he is the "Great Vehicle" (Mahāyāna). Because he perfectly teaches within the desire, form, and formless realms, and by the very nature of those realms, he is the "Three Existences" (Triloka). "Nitya" (Nitya) is the form of the Great God (Maheśvara); because he teaches therein, he is the "Eternal" (Nitya). By way of the section of the glorious Trailokyavijaya, he is the "Victor of the Three Worlds." "Śama" is bliss; because he enjoys that, he is the "Bliss-Enjoyer" (Śamabhoga). The "Bliss-Enjoyer" is the Great God; because he establishes him in enlightenment and acts as his protector, he is the "Protector of the Bliss-Enjoyer" (Śamabhogapati). Because he subdues the three worlds with the single syllable HŪṂ alone, he is the "Subduer." Because the Blessed One Vajra-Hūṃkāra is the lord of the Vajra family, he is the "Vajra Chief." "Supreme Ground" (Paramabhūmi) refers to the grounds such as the Ground of Conduct through Aspiration; the supreme among these is the ground of Vajradhara, and because he is of that nature, he is the "Supreme Ground." By way of the maṇḍala of Dharma, he is "Wisdom" (Jñāna).
Because it is wisdom itself, it serves as the means for attaining the sixteen perfections; thus, it is the "way of the perfections." If one asks how it is the way of the perfections because it is wisdom itself, it is because it is said: "From that point on, whatever it may be, by meditating in meditative equipoise, all of those will become stable, having been examined by the wisdom of samādhi." Because it is the nature of enlightenment, it is the "bodhisattva." Because by meditating on Vajrasattva and the others, all sentient beings are brought to liberation, it is "liberation." Because it is the very essence of the conduct of Secret Mantra, it is "conduct." Because it possesses the characteristics of Vairocana, Akṣobhya, Ratnasambhava, Lokeśvara, and Amoghasiddhi, it is "all the Tathāgatas." Because it is the nature of the Jewel family, it is the "purpose of the Buddha." Because it accomplishes samādhi, it is the "mind of the Pratyekabuddhas"; for it is said: "The accomplishment of samādhi dwells in the heart, and for that reason it is explained as the 'essence' (hṛdaya)." Because it is the nature of the phenomena of the Śrāvakas, Pratyekabuddhas, and perfectly complete enlightenment, it is "all enlightenment." Because there is nothing superior to this, it is "unsurpassed." Vairocana is as he is renowned to be. Because he is victorious over the Māras, he is the "Victor" (Jina). Because he has become the lord of the four families, he is the "Protector" (Nātha). Because he has attained manifest, complete enlightenment by himself, he is the "Self-Arisen" (Svayambhū). Because he is the nature that upholds the four families, he is the "Form" (Rūpa).
Because its nature is to never forget the object of focus, it is mindfulness. Because it acts for the benefit of the great multitude of sentient beings, it is a Great Being (Sattva-mahā). Because it possesses the Great Seal (Mahāmudrā), it is the Great Seal; for it is said: "The mind is the Blessed One; this great passion is its deity." Through meditating on selflessness in connection with that Great Being and Great Seal, there is the samādhi of one-pointed mind; for it is said, "Samādhi is that which is in meditative equipoise." The enlightened activity of the Buddhas is "Buddha-activity," which is the characteristic of offerings such as bodhicitta. Because he performs these, he "performs Buddha-activity." If one asks how he acts to perform these, it is said: "The perfect nature of all Buddhas." Because it is the nature of suchness, it is "perfect." Because he is attached to the welfare of sentient beings, he is a "sentient being" (sattva); for it is said, "Because he is attached to the welfare of sentient beings, he is a sentient being." Because he reveals the dharmadhātu, which is without beginning or end, he "constantly realizes the ultimate meaning." "Blue" is the blessing of the form of Mahādeva for the sake of sentient beings. The "great trunk" is the great body that serves as the antidote to that. Because he tames sentient beings through the form of Mahākāla, he is "Mahākāla."
Vajrasattva, who possesses the mode of union such as the perfect assembly of the four goddesses explained in the Śrīparamādya, is great passion. Because he is the nature of non-dual wisdom, he is great bliss; for it is stated in scripture: "The unchanging bliss that accomplishes all is explained as great bliss." Because all siddhis are gathered through the mode of the maṇḍala of the four mudrās, he is the great method. For this very reason, he is the supreme of the supreme. Because he is the nature of the maṇḍala of the single mudrā, he is the supreme of all. For that reason, he is the lord of the abode. If one asks who such a being is, the text says "the Blessed One" and so forth. In relation to the enlightenment of the śrāvakas and pratyekabuddhas, this is both enlightenment and great, and is thus "great enlightenment," which is unsurpassed, perfectly complete enlightenment. That is characterized by the thorough knowledge of the mind exactly as it is. Because he possesses such a mind, he is explained as "the Blessed One, the mind of the great bodhisattva." Samantabhadra has already been explained. Because he is the nature of great enlightenment, he is the "great bodhisattva." Regarding the statement that he dwells in the form of a five-pronged primordial vajra within the form of a moon maṇḍala in the hearts of all the tathāgatas, such as Vairocana and the rest, that is "abiding."
The five-pronged vajra in its initial form does not possess a physical body. How is this known? Because it is said:
"The Blessed One, the very essence of the Sattva,
Is explained as Vajrasattva within the heart,
The nature of the vajra, which is firmly established therein.
Through the union of that very wisdom,
He is explained as the Buddha;
Having emerged from the heart in manifold ways,
He becomes manifold forms.
Equal in number to the atoms of all realms,
He has become the Victorious One.
From those vajra bodies,
Vajrasattva also arises."
Thus spoke the Blessed One, Vajradhara. By this, the sūtras of the four families are explained through these two meditative absorptions: the Supreme King of Maṇḍalas and the Supreme King of Activities. This concludes the commentary on the introduction.
Thus, by teaching Vairocana and Mahāvairocana, the Tathāgata—who is characterized by the fruit of the perfect fulfillment of the welfare of oneself and others—has generated the aspiration in those to be trained. For those in whom aspiration has been generated, they will wonder, "How shall I attain that Blessed One who is characterized by the fruit of the perfect fulfillment of the welfare of oneself and others?" In order to directly realize that very essence, the Tantra was spoken as the means to attain it, beginning with the words "Then..." The word "then" refers to what has just preceded.
This follows the conceptual thoughts of those to be trained. "All the Tathāgatas" refers to Vairocana, Akṣobhya, and the others, equal in number to the atoms of all world systems; it is by all these Tathāgatas. "This buddhafield" refers to the various enumerations such as the hundredfold four-continent world system of the Sahā universe. The word "for example" is used to provide an illustration. "Completely filled like a sesame pod" indicates, as before, the recollection of the Buddha; it shows that this has been made manifest. Those who practice the conduct of the gateway of mantra should also cultivate the recollection of the Buddha, in order to realize that one should recollect the form bodies and the nature of phenomena (dharmatā) of all the Tathāgatas. If one asks what they do after pervading all the buddhafields, the text says "Then," and so forth. The word "then" is as explained previously. "Having gathered" means having completed the assembly in the manner of a collection; it means having performed such an act. Because they intend enlightenment and possess the mind of a being, they are "bodhisattvas." Because they engage in performing the great benefit for the vast assembly of sentient beings, they are "great beings" (mahāsattvas).
Regarding the name "Sarvārthasiddha" (All-Accomplished): because he possesses the fulfillment of all aims through the complete perfection of the accumulations of merit and wisdom, such that the accomplishment of all aims depends upon his mere intention, he is "All-Accomplished." The "essence of the cause of enlightenment" is the "essence of enlightenment" (bodhimaṇḍa); like the essence of butter, it is the essence of the site. To "dwell there" means to remain in close proximity. The phrase "wherever" is the third [ablative] case. Its meaning is as follows: having taken various births throughout three incalculable eons and thereby perfected the accumulations of merit and wisdom, he generated the meditative absorptions of the dhyānas and the formless realms. Having generated the "greatest of the great" fourth dhyāna, he made his final existence as one possessing a mental body through the power of samādhi. Having received the empowerment of the crown and the silk streamers from all the Tathāgatas, he resolved, "I shall attain enlightenment for the sake of the benefit and happiness of all sentient beings." Then, having suspended his inhalation and exhalation, the Blessed One Sarvārthasiddha proceeded and went to where the essence of enlightenment is located in the abode of Akaniṣṭha, and having arrived, he spoke these words.
Since it is said, "The Blessed One, having attained manifest, complete enlightenment over inconceivable eons, displays the taking of birth in the Śākya clan," the phrase "having taken birth in the Śākya clan" is not appropriate [in this context]. Furthermore, what did they do to him after he had gone there?
Regarding the passage beginning with "For the sake of..." and so forth: therein, the saṃbhogakāya (enjoyment body) is so called because it abides in the manner of turning the great wheel of Dharma for the sake of the Bodhisattvas such as Samantabhadra, who dwell in greatness and are free from the obscurations of the afflictions and the obscurations to knowledge, in order that they may experience the enjoyment of the Dharma. Since this is the intended meaning of the dharmasaṃbhogakāya, it is called "enjoyment."
Having thus shown the saṃbhogakāya, what was said? It says, "O son of noble family," and so forth. "O son of noble family" is an address. "How" is a question. Because there is nothing else superior to it, it is "unsurpassed," which refers to the five aspects of manifestly awakening to perfect enlightenment. Regarding the phrase "For what reason..." and so forth, the intention is: "As long as you do not meditate on suchness, you will not manifestly awaken through this immovable samādhi."
Why is that? It says, "Without realizing the suchness of all the Tathāgatas," and so forth. The implication is: "While the realization of the suchness of all the Tathāgatas constitutes manifest, perfect enlightenment, you are merely tormenting yourself and engaging in ascetic practices by applying yourself to the immovable samādhi; therefore, because you lack suchness, you will not manifestly awaken."
Regarding the phrase "urged by all the Tathāgatas," it means he was exhorted by the words just spoken. Then, the phrase "arising from the immovable samādhi" means that he emerged from that meditative absorption; by this, it is understood through the force of the context that he had remained in a state of suspended breath. Furthermore, the Blessed One, having become possessed of pride in such a samādhi, [said] "the inhalation and exhalation of breath are suspended," and so forth, up to "urged by saying oṃ vajrottiṣṭha," and so on. The phrase "having prostrated to all the Tathāgatas" is expressed by oṃ sarvatathāgatavāda vandanaṃ karomi. The phrase "spoke thus" is used to show the nature of what was requested and what was said; thus, the Blessed One spoke the words "O Tathāgatas," and so forth. The question "What is suchness?" refers to what you have said: "without having realized the suchness of all the Tathāgatas." The question "How should it be accomplished?" refers to meditating upon suchness in what manner. The phrase "with a single voice, he spoke thus" means that they were teaching suchness with a single intention. The phrase "you should accomplish it" means "you should put it into practice." If one asks "How?" it is said, "by examining one's own mind," and so forth.
One’s own mind is one’s own mind; to discern it is to discern that all phenomena are pure by their very nature, because it is free from the continuum [of conceptualization]. To rest in meditative equipoise for that purpose means to discern one’s own mind and rest in equipoise, which is to be one-pointed. Not only should one accomplish [the practice] by resting in equipoise, but furthermore, "by nature" means established by its own essence; thus, "recite the mantra established by nature as you please" means there is no fixed number of recitations. This is because, for the sake of attaining enlightenment, the very act of meditation is the primary factor.
If one asks what this mantra to be recited as one pleases is, it is said: oṃ cittaprativedhaṃ karomi. Regarding "mind" (citta), one must ascertain that the nature of the mental consciousness and so forth is the absence of both apprehended object and apprehending subject; this is "discernment" (prativedha). Alternatively, it is the knowledge [arising] from having completely abandoned the afflictions along with their habitual tendencies.
Thus, by means of the recitation and meditation as explained, one directly realizes the dharmadhātu, which is without beginning or end. Therefore, "I see it like a moon maṇḍala in my heart" refers to the definitive wisdom within one’s own heart.
The essential nature of the object of apprehension arises from the sixteen syllables of the lunar expanse, which reveal the sixteen emptinesses, such as the internal and so forth. This is seen in the form of the maṇḍala of the moon of supramundane subsequently attained wisdom. Since the moon maṇḍala itself appears as a mere optical illusion, one should not have any doubt, as it is taught in the explanatory tantra that one meditates on it as being like a moon maṇḍala. Some say it is like a moon maṇḍala resembling the crescent of the first day of the lunar month. Others say that is incorrect, because it is said:
"Just as this full moon is pure, clear, and stainless,
So too, because the accumulations are complete,
The mind is like the full moon."
By this, the essence of bodhicitta is described as having the nature of Akṣobhya. "By nature" means by its very essence. "Luminous" means the sense of being stainless; it is free from the dark stains of the habitual tendencies of subject and object, and is not made impure by adventitious defilements. "In whatever way it is purified" refers to the various ways it is meditated upon as the bodies of the Tathāgatas and so forth. "It becomes thus" means it becomes extremely clear through those various means. If one asks how, it is said, "For example," and so forth: just as a white cloth free from all stains is dyed with color,
It becomes the color of that [object], such as the color of a ruby (padmarāga) and so forth, appearing with an extremely clear hue; this is the meaning of the phrase "it is like that." Regarding the phrase "therefore," and so forth: "naturally luminous" means that by its very essence it is free from the conceptualizations of subject and object. If one asks what that is, it is the mind. The "knowledge" of that is the clear realization (abhisamaya). To "expand" that is to generate a second moon-maṇḍala upon the moon-maṇḍala whose nature is the perfection of skillful means (upāyapāramitā); this is the expansion. For that reason, one should engage in the generation of the bodhicitta. The generation of the second moon-maṇḍala from the syllables ka and so forth, which reveal the nature of Vairocana and the others, is the generation of the bodhicitta. It is taught in the Explanatory Tantra (vyākhyātantra) that one should visualize the generation of the second moon-maṇḍala from the syllables ka and so forth, which have the form of stars. As for the statement, "whatever is seen as being like a moon-maṇḍala is seen as the moon-maṇḍala itself," this is what it teaches: whatever is the discerning wisdom (pratyavekṣaṇājñāna) of the mind, that which appears as something like a moon-maṇḍala is seen as the very form of a second great moon-maṇḍala through the meditation on the generation of the bodhicitta. Furthermore, it is said that within that moon, one also sees a second moon-maṇḍala.
This explains that the essence of Ratnasambhava is the nature of the perfection of generosity. The heart-essence (hṛdaya) of all the tathāgatas is certain to be therein. Samantabhadra is free from attachment and the like, and is the cause for the complete fulfillment of all the intentions of all sentient beings. If one asks what that is, it is called "the generation of the mind of awakening" (bodhicitta). How so? It is said, "You have made it manifest," because by attaining equality with the minds of all the tathāgatas, this has become the form of the heart-essence of all the tathāgatas. "In order to make it firm" means that by means of analytical investigation into natural purity, the apprehension of things as real entities is not perceived; that is what is meant by "making it firm." "Upon the moon maṇḍala at one's own heart" means: contemplate the shape of a five-pronged vajra upon the initial moon maṇḍala and the foundational moon maṇḍala; this is the instruction to meditate. If one asks, "Is it merely meditation?" it is not so; thus it is said, "by this mantra." By meditating on the vajra fence upon the second moon maṇḍala, one is said to perceive the nature of Vairocana and the others. As it is said, "Emptiness is explained as the vajra," the vajra mudrā demonstrates the vajra of emptiness as the nature.
This explains that the essence of the perfection of wisdom is the nature of Amitābha. If one asks from where the instruction to "visualize a vajra upon the second moon maṇḍala" is known, it is because it is said:
"In the center of the second maṇḍala,
One should contemplate a great vajra;
That which is slightly analyzed individually
Is the stability of the Mahāyāna."
This should be stabilized. By meditating on the natural luminosity and joining it with the vajra nature of emptiness, the non-apprehension of a grasper is what is to be stabilized. That which is spoken of is: oṃ vajrātmako ’haṃ.
Regarding the phrase "pervading the entire expanse of space" and so forth: that which perfectly enters into and pervades the entire expanse of space is "that which enters into the entire expanse of space." If one asks what that is, it is the "vajra expanse of the body, speech, and mind of all the tathāgatas." Because the subtle particles that constitute the nature of the tathāgatas—Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi—serve as the causes for the bodies of Vairocana and the others, they are called "expanse" (dhātu); here, the meaning of "element" (dhātu) is intended to be "cause."
Among those, the secret of the body is the expanse of the body. The secret of speech is the expanse of speech. The sattvavajra (hero-vajra) that resides in their hearts is the expanse of the mind-vajra.
"All Tathāgatas" refers to the Blessed One Vairocana, Akṣobhya, and the others. Their minds and mental factors are also all Tathāgatas. Their "blessing" is the generation of power, similar to how a magnet attracts iron. "Sattvavajra" refers to the vajra resting upon a moon maṇḍala. Regarding the phrase "entered therein": just as water poured into a vase fills the sand, the very expanse of the vajra body, speech, and mind of all Tathāgatas as previously described is the cause for the actualization of the body of Vairocana; therefore, it is the "Vajradhātu." Furthermore, because it is luminosity by nature, being the essence of the doors of liberation, it demonstrates the essential nature of Amoghasiddhi through the nature of the perfection of diligence.
Some claim that at this stage it is the Mahāmudrā of Vajrasattva, but others say this is not so. This is because there is no qualifying term, and because it is stated below: "Therefore, O Great Bodhisattva, meditate on yourself as the body of the Buddha endowed with the excellence of all aspects." It is also impossible to explain that the term "Sattvavajra" refers to the Mahāmudrā of Vajrasattva, because there is no explanation that fully defines it as such. As for the "Vajrasattva Samādhi": "Contemplate the dharmatā of the Buddhas."
If it is asked, "Is this the logical reason?"—according to the manner previously explained: "By meditating on that very Bhagavan Sattva as a vajra at the heart, he is explained as Vajrasattva, and Vajrasattva enters therein." Through such definitive statements, the form of the five-pronged vajra, which is the collection of the subtle atoms of all the tathāgatas, is the body of all the tathāgatas; it is the very nature of their essence. Therefore, because that very form of the vajra is seen as the nature established from the subtle atoms of all the tathāgatas, and is not merely a single buddha-body complete with the major and minor marks, that Sattva-vajra is the secret nature of the bodies of the tathāgatas, the buddha-body endowed with the excellence of all aspects. Consequently, this is the transformation into Vairocana, who is the unification of all buddhas. Furthermore, in this sequence of the five stages of manifest enlightenment, one should bind the mahāmudrā of Akṣobhya and discern the mind. Likewise, it is taught in the explanatory tantra that at the time of generating the mind of enlightenment, and when meditating on the vajra, the vajra-nature, and all the tathāgatas, one should bind the mahāmudrās of Akṣobhya, Ratnasambhava, Amitābha, Amoghasiddhi, and Vairocana.
Regarding the phrase "by means of blessing" (adhiṣṭhāna): it means "make firm the capacity to act for the benefit of sentient beings." Regarding "make firm": it means to make it indivisible. The blessing by Vajradhātvīśvarī and the stabilization by means of the hundred-syllable mantra will be explained below. The phrase "all the Tathāgatas entered that Vajrasattva of the Vajradhātu" means that, through the power of the meditation on yathā sarvatathāgata tathā ahaṃ, the Blessed One entered that Vajrasattva residing in his own heart. Because at the very moment of being blessed by the Vajras of Body, Speech, and Mind, one becomes a Tathāgata. Then, having entered, one should generate [the deity] at the heart, forehead, throat, and crown by means of the vajra, jewel, lotus, and crossed vajra, according to the method taught in the Uttaratantra by Vajradhātvīśvarī. Then, this stabilization by means of the hundred-syllable mantra is the ritual procedure taught in one's own tantra; however, one should also understand that the blessing is stabilized by the explanation in the Vyākhyātantra: oṃ sarvatathāgata abhiṣambodhi dṛḍha vajra tiṣṭha. The manifest enlightenment and the blessing and stabilization through the sequence of the individual discernment of mind and so forth are as follows:
The Blessed One teaches this in order to bestow the oral instructions for meditation upon those who will practice the gateway of Secret Mantra in the future, showing that future practitioners should engage in meditation according to this sequence. Furthermore, the Blessed One appears as distinct forms such as Akṣobhya and others through the differentiation of aspects within a single instant, or else he directly realizes the wisdom of the selflessness of all phenomena. This is why it is said, "at that very instant," as in the mantra: oṃ cittaprativedhaṃ karomi, which means "at that very instant." How is this known? Because if conceptualization were to arise, one would fall away from enlightenment, and that is not desired. All the Tathāgatas are those of the nature of the Tathāgata family, such as Vajrasattva and others; their equality is, in the ultimate sense, the single mode of suchness. Since the manner of their maṇḍalas and so forth is also without differentiation, their differentiation is the conventional equality. The certainty of this is wisdom; the complete awakening to that is the realization of it. The vajra-equality of all the Tathāgatas is also the equality of the essence of the Jewel family, just as before; that is their wisdom. That itself is the mudrā. The secret is also that very same thing.
Its samaya is to gladden all sentient beings through the gift of empowerment and so forth. To enter into that is to generate the perfection of its very essence through realization. The dharma of all the tathāgatas is the nature of the padma family. Their equality is also like that. Its jñāna is certainty. Its realization is to make it manifest. Through perfection, that which is naturally pure therein becomes the essence of the padma family. All the tathāgatas are the very essence of the karma family. The equality of all of them is the pāramitā of diligence, which is the complete purity of the three spheres. Through that, the wisdom of natural luminosity becomes increasingly distinguished within one’s own continuum and the continua of those to be trained. That which is the source of that is the essence of the karma family belonging to the lineage. Regarding the statement, “He became a tathāgata, an arhat, a perfectly complete buddha”: in the very instant immediately following the realization of the four jñānas, by means of this meditation—oṃ yathā sarvatathāgatās tathā ahaṃ—he has gone just as the previous buddhas went and has awakened, and for that reason he is a tathāgata. Because he has conquered the enemies of the four māras, he is an arhat.
For that very reason, because he has perfectly and unerringly realized [all things] and has become a buddha, he is called a "Perfectly Complete Buddha" (samyaksambuddha); this indicates the perfection. This demonstrates that he is the essence of Vairocana, who is the synthesis of all buddhas. In order to show that the empowerment and so forth should be performed just as the blessings were bestowed for the sake of those to be trained, the words "Then..." and so forth were spoken. "From that Vajrasattva of all the Tathāgatas" means from that which resides in the heart of Vairocana. "The empowerment with the precious jewel of Ākāśagarbha" refers to the empowerment with the crown of Vajraratna by means of this essence mantra, vajraratna. Regarding "the wisdom of the Dharma of the omnipresent Lord Avalokiteśvara was generated," the Lord Avalokiteśvara has already been explained. His "Dharma" refers to the objects of the emanated maṇḍalas, such as Vairocana, Mahāvairocana, and Vajrasattva, as previously described. His "wisdom" is the certainty, and it is that which was generated. This is what is shown: having been empowered, in brief, the five permissions—beginning with "in all worlds" and so forth—were granted for the sake of entering the maṇḍala and entering the wheel of Dharma. "Having established [him] in all the activities of all the Tathāgatas" means:
Regarding the performance of the benefit of beings through the ritual of drawing the maṇḍala: this teaches that one should engage in the activity of drawing the maṇḍala after bestowing all the activities of all the tathāgatas, namely, the empowerment and the subsequent authorization. Having acted in that way, what did they do? It is said, "On the summit of Mount Meru," and so forth. The "stupa" (khang pa brtsegs pa) is the celestial palace (gtsug lag khang) that is the residence of the central deity. The "summit" (rtse mo) is the upper portion. The "vajra" is the five-pronged vajra. The "jewel" is the wish-fulfilling jewel. These are made of vajras and precious jewels at the summit; that which adorns the summit of the stupa is what is called "the stupa with a summit made of vajras and precious jewels." One should connect this with the phrase "having gone and arrived there." "Blessed by all the tathāgatas" means that by being blessed with the bodies of the four tathāgatas, such as Akṣobhya and the others, the four faces are generated. "On the lion throne of all the tathāgatas" refers to the throne where the bodies of the bodhisattvas have become lions through the power of the former aspirations of all the tathāgatas. "Facing in all directions" refers to the four faces. "They were established" means they were made to abide individually. If one asks, "Does 'facing in all directions' mean having infinite faces?" it is not so; for the Root Tantra states, "Vairocana should be drawn with four faces."
These four faces represent the essence of the perfections of bodhicitta, generosity, insight, and diligence, appearing as Akṣobhya and the others. Regarding the phrase "Then," and so forth: it should be understood that the Blessed One, having blessed himself as all the tathāgatas, sat in the four directions. The word "then" refers to the period immediately following the placement by all the tathāgatas. Since the previously established ones blessed the Blessed One and placed him upon the lion throne, he acts for the common benefit of all sentient beings. Because Akṣobhya and the others are also the very essence of his bodhicitta and so forth, they are his very limbs; since they do not arise without him, they too, having blessed themselves, remain there.
If one asks: "If they are his very essence, then is their blessing also performed by Vairocana himself?" It is not so, because the blessing itself is also performed by them. If one then asks: "In that case, they perform it themselves," the Master’s intention is to show that although they are blessed by him, one should perform the recitation and meditation daily after blessing oneself and so forth; it should not be done without that. "Akṣobhya" means "unshakable," because he is not shaken by the conceptualizations of subject and object.
It is the nature of the defining characteristic of bodhicitta. Because the jewels of the seven factors of enlightenment, the powers, the fearlessnesses, and so forth, arise when this exists, he is Ratnasambhava (Source of Jewels), characterized by the perfection of generosity. "World" refers to saṃsāra. Because he exercises mastery over it, he is Lokeśvara (Lord of the World); this is because he acts for the benefit of all sentient beings by perfectly manifesting all forms. Having become the king of that very [world] and blazing with majesty, he is Lokeśvararāja (King of the Lord of the World). Alternatively, he is Lokeśvararāja as the king of the noble Avalokiteśvara. Because he resides upon the crown of that [deity], Lokeśvararāja is the Blessed One Amitābha, the very essence of the perfection of wisdom. "Infallible" means that which is effective; because he accomplishes effectiveness itself, he is Amoghasiddhi (Accomplishment of the Infallible), the very essence of the perfection of diligence. Because he made the vow, "In a future time, having taken birth in the Śākya clan, I shall act in this way," he is called Śākyamuni. Regarding the phrase "in order to realize the equality of all": the equality of all things, such as bodhicitta and so forth, is the nature of non-duality. "Realizing" that means to comprehend it; it is "for the sake of realizing" because of the thorough realization of suchness.
Regarding the phrase "having perceived all directions as equality": because the differentiation of directions is nothing more than mere unreal conceptualization, all directions are equal. Therefore, the suchness of all Tathāgatas—the wisdom of selflessness that is the source of all beings—is omnipresent, and its fruit is likewise omnipresent. In this regard, Akṣobhya resides in the eastern quarter, Ratnasambhava in the south, Amitābha in the west, and Amoghasiddhi in the north. As it is said:
"The King, the lord of all the fierce,
The Sage, the person Akṣobhya,
Who solidifies all Buddhas,
Resides perfectly in the eastern quarter.
The great king of empowerment,
The Sage, this person of space,
Who solidifies all Buddhas,
Resides perfectly in the southern quarter.
The king who upholds virtuous dharmas,
The pervasive lord who holds the great lotus,
Who solidifies all Buddhas,
Resides perfectly in the western quarter.
The king who upholds the deeds of the Buddhas,
Amoghasiddhi, the victorious one,
Who solidifies all Buddhas,
Resides perfectly in the northern quarter.
That which is the solid expanse of phenomena,
And that which is the most solid secret,
That is the Protector Vairocana;
He is explained to be the self of all Buddhas."
Thus it was said.
Then, the section of the text beginning with "From this buddhafield of all the tathāgatas" and ending with "they sat in the four directions" explains the introductory sūtra that teaches the first application samādhi and reveals Vairocana. Now, wishing to explain what was said from "Then the Blessed One Vairocana" up to "dwelt in the hearts of all the tathāgatas," the passage beginning with "Then the Blessed One" is stated. Regarding "the heart of all the tathāgatas, Samantabhadra": since he is both all the tathāgatas and Samantabhadra, he is the Samantabhadra of all the tathāgatas; he is the Vajrasattva, the nature of the Blessed One’s bodhicitta. That which is his heart is the heart of the Samantabhadra of all the tathāgatas; by this, the wisdom of individual discernment is taught. The great precious jewel arising from the space-like wisdom of all the tathāgatas is the jeweled crown, and by its power, the empowerment is conferred. Regarding "the Lord Avalokiteśvara of all the tathāgatas": the wisdom is the certainty regarding the entry into the maṇḍala that teaches the dharmas of Amitābha, Vairocana, and so forth. Having attained the culmination of that is to have attained the perfections.
The essence of the various activities of all the tathāgatas is all activity itself. By teaching that the emanation body (nirmāṇakāya) is that which performs the welfare of sentient beings by manifesting and drawing maṇḍalas and so forth in the desire realm, and displays miraculous transformations in Tuṣita and other realms, it is understood that this refers to that which is undoubtedly meaningful and teaches without obstruction. Because the Blessed One Vairocana, as previously explained, is the nature of the four wisdoms, his intention is fully perfected, and he acts to completely fulfill the welfare of sentient beings for whom he has long desired to do so over a vast period of time.
If one asks, "Having completely fulfilled the hopes of the mind, what will he do?" the text says, "all the tathāgatas," and so forth. This should be connected with the statement: "He brought forth this essence of all the tathāgatas from his own heart." If one asks, "What did he do?" the text says, "as all the tathāgatas," and so forth. Since they are both tathāgatas and all, they are "all the tathāgatas." Because he is the very nature of all the tathāgatas, he is "as all the tathāgatas." The term "himself" refers to the self. "By himself" means by the tathāgatas such as Vairocana and Akṣobhya, who are equal in number to the atoms of all world systems within his own continuum.
The phrase "he himself performed [it] without distinction" is the intended meaning. Regarding the expression "the Tathāgata" and so forth: because he is the Samantabhadra of all Tathāgatas, he is called the "Samantabhadra of all Tathāgatas"; or, because he is both a Tathāgata and Samantabhadra, he is so designated. Since he is the very nature of great enlightenment, he is the "Great Bodhisattva." The intended meaning is that he dwells in the hearts of all Tathāgatas in the manner of the "Sattvavajra" (Sattva-Vajra). His "samaya" (commitment) is, conventionally, the manner of the moon maṇḍala and so forth. That which arises from it is the Sattvavajra, having emerged from the [Tathāgata's] heart and taken the form of the Sattvavajra. His "blessing" (adhiṣṭhāna) is for the sake of stabilization; for the purpose of stabilizing the emanations of the moon maṇḍala and so forth, he enters into meditative equipoise in the vajra-like, indivisible samādhi. The intended meaning is that he performs a single-pointed mental activity, like a magical manifestation of Vajrasattva in the form of the moon maṇḍala and so forth. Having entered into such a samādhi, what did he do? The text states "the Tathāgata" and so forth: because it is the Mahāyāna of all Tathāgatas, it is the "Mahāyāna of all Tathāgatas." Its "clear realization" (abhisamaya) is the thorough comprehension [of it] by the heart.
Because it is metaphorically designated by the term Vajrasattva, which serves as its cause, it is explained by the term "the Mahāyāna Abhisamaya." This very [Abhisamaya] is shown by the passage beginning with "of all those Tathāgatas." Since he himself emerged from the heart of that very essence of all the Tathāgatas, known as the "Abhisamaya of all the Tathāgatas," it is said, "having emerged from his own heart," meaning he became the teacher. This very term Vajrasattva is also explained as "essence" (hṛdaya) in the sense of applying the name of the result to the cause. "That very Blessed One Samantabhadra" refers to the previously described form of Vajrasattva. Regarding the passage beginning with "of all sentient beings," for all sentient beings of the ten directions who take delight in the families of all the Tathāgatas, such as Vajrasattva and so forth, the generation of the wisdom of Vajrasattva is the complete purification of the great bodhicitta. Having made their minds irreversible from great enlightenment, they are said to "sit in the directions of all the Tathāgatas," meaning they reside in the divine abodes located in the cardinal and intermediate directions of the Tathāgatas, such as Vairocana and the rest. "The wisdom-vajra of all the Tathāgatas" refers to the five-pronged vajra that reveals the bodhicitta, which is the wisdom-vajra.
These also entered the heart of the Blessed One Vairocana and became the form of a five-pronged vajra. Why is that? It is because the passage beginning with "Vajrasattva" and so forth is mentioned. The meditative absorption of Vajrasattva is the "Vajrasattva samādhi." As it is stated in the scriptures: "That very Blessed Being, by meditating on the vajra at his heart, is explained as Vajrasattva; he is firmly established in that vajra." That very [vajra] is extremely stable because, through the thorough meditation on the many forms as becoming one, it has become the form of a single vajra. Furthermore, through the blessings of all the Tathāgatas, it has become a single unified whole, being indivisible. As for its extent, it is stated: "the expanse of space" and so forth, up to: "it became pervaded by the form of the vajra that enters into equality throughout the entire expanse of space." That which has the extent of entering into equality with the entire expanse of space is "entering into equality with the extent of the entire expanse of space." Regarding "possessing a garland of light rays," a garland of light rays is a "ray-garland"; because it possesses that, it is "possessing a garland of light rays." "Five-pronged" means having five points. "The nature of the vajra body, speech, and mind of all the Tathāgatas" means having that as its cause or having that as its nature.
Regarding the phrase "having emerged, they abide in the two hands": by way of being condensed, they become measurable; having emerged from the heart of Vairocana, they abide in the two hands of Vairocana. Regarding the phrase "vajra-like" and so forth: from that vajra, light rays in the form of five-pronged vajras emerged. If one asks what their shape and color are like, it is said, "forms" and so forth. "Form" refers to shape. "Variegated" refers to beautiful shapes. "Various colors" refers to blue and so forth. Thus, that which possesses such various forms and various colors is described in that way. Regarding the phrase "pervading all world systems with light": that which possesses the light of emanation that pervades all world systems by perfectly displaying its own essence throughout all world systems is "pervading all world systems with light." Regarding the phrase "from the tips of those vajra-like light rays": the "gateways" of the light rays are the tips of the light rays, which are the final extremities of those rays. From those, the bodies of Tathāgatas as numerous as the atoms in all world systems emerged. Regarding the phrase "the bodies of the Tathāgatas": having seen the emergence of the great mudrās of Vairocana and the others, [they appeared] in all the oceans of clouds of infinite world systems.
Having taught the generation of the mind of enlightenment and so forth, they became merged into one and transformed into the body of the Great Bodhisattva Samantabhadra. Abiding in the heart of the Blessed One Vairocana, he uttered this inspired utterance; thus the text should be connected.
If one asks, "In what kind of world systems?" it is said, "the realm of phenomena," and so forth. Since all phenomena of the ten directions are, in the ultimate sense, the realm of phenomena (dharmadhātu) by way of being without intrinsic entity, they are the "entire realm of phenomena." That which pervades all of that is what is called "entering in such a manner." These are all the oceans of world systems, and since they are also the space element and are "all," they are the "entire space element." That itself is the "limit," meaning that which is the ultimate end; that is the "limit of the entire space element."
Regarding the phrase "in all the clouds of the vast oceans of world systems," the "vastness" of all world systems refers to their continuums. The "clouds" are the collections comprised by those continuums. The "oceans" are those which are perfectly gathered together. By this, the infinity of the world systems is shown.
If one asks, "How does he teach the generation of the mind of enlightenment and so forth to sentient beings?" it is said, "of all the Tathāgatas," and so forth. The "wisdom of the equality of all Tathāgatas" is...
It is the wisdom in which method and insight are non-dual, of a single taste within the expanse of phenomena (dharmadhātu). The superknowledges (abhijñā) of all the Tathāgatas are six: the divine eye, the divine ear, knowledge of the minds of others, recollection of former abodes, miraculous powers, and the wisdom of the exhaustion of contaminants. These very superknowledges and the wisdom of equality of all the Tathāgatas constitute manifest enlightenment (abhisambodhi). By realizing these, the mind that is the nature of the great bodhicitta of all the Tathāgatas is the glorious Vajrasattva. To generate that is to manifest the great mudrā of Vajrasattva for those sentient beings who delight in meditation. Furthermore, with reference to the great mudrā of Vajrasattva, it is explained as the "great bodhicitta." The various conduct of Samantabhadra is the accomplishment of acting for the benefit of sentient beings through the manner of the three worlds. If one asks how this is the conduct of the Blessed One Samantabhadra, it is said: "Because even through the qualities of lucidity, passion, and darkness, the welfare of sentient beings is accomplished, it is therefore Samantabhadra, following the conduct of enlightenment." "Pleasing the families of all the Tathāgatas" means that which is both all the Tathāgatas and the families; thus, it is the families of all the Tathāgatas.
To please them is to bring them under one's mastery. Proceeding to the essence of enlightenment and subduing all Māras occurs in the realm of Akaniṣṭha and in the human world. The equality of all Tathāgatas is the very state of being free from the grasped and the grasper of the mind and mental factors. That itself is great enlightenment. The manifest awakening to that is the attainment, through the sequence of the five stages of manifest awakening, in Akaniṣṭha and the human world. Regarding the phrase "turning the wheel of the sublime Dharma": it is the Dharma of the sublime ones, and thus the Dharma of the sublime; it is of the nature of scripture and realization. In the manner of transferring that very [Dharma] into the mental continuums of those to be trained, it is a "wheel." Turning it is by way of the maṇḍala and so forth. By the word "as far as," other [qualities] such as the stages and the perfections are also included. Regarding the phrase "completely protecting the entire realm of sentient beings without exception": completely protecting is to turn back the entire realm of sentient beings from the sufferings of the lower realms and so forth. "Benefiting all" is to engage them in actions that ripen into happiness in the future. "Happiness for all" is the physical happiness experienced in this very life. The wisdom of all Tathāgatas is definitively applied by the glorious Vajrasattva. The superknowledges of all Tathāgatas are, in this context, the superknowledges of the glorious Vajrasattva himself. That itself is the supreme siddhi.
It is so called because it perfectly demonstrates the wisdom, superknowledges, and the supreme siddhis of all the tathāgatas, as well as the infinite miraculous powers and emanations of all the tathāgatas. By the word "and so forth," the wisdom and superknowledges of all the tathāgatas, such as Vajrarāja and others, are included. "Miraculous powers" refers to traveling through the sky and so on. "Emanations" refers to the perfect display of power, such as the blind regaining their sight, and so forth. Regarding the phrase "the samādhi of Vajrasattva is Samantabhadra": because it is entirely excellent and virtuous, and because it is free from harm, it has become the body of Samantabhadra; therefore, it is Samantabhadra. Its very essence is the state of Samantabhadra itself. To the question "Whose [is it]?", it is the samādhi of Vajrasattva. As it has been explained, the body of the great bodhisattva Samantabhadra, who unifies all the tathāgatas, is the body of Vajrasattva. That which is the accomplishment of such a Samantabhadra is the samādhi of Vajrasattva; it is the one-pointedness of mind that brings about that accomplishment. Regarding the phrase "because it is extremely stable": because it is encompassed by emptiness in the manner of appearing like an illusion or an optical illusion, and because it cannot be moved by the grasping at things as real, it is "extremely stable."
Its essential nature is extreme stability. Because it is thus extremely stable and free from grasping at things as real entities, whatever samādhi of that kind exists is the single body of Samantabhadra, who has become one with the body of the Buddha. It is "become one" by virtue of being extremely stable and unified. In order to show that the Blessed One Vairocana is none other than joy itself, he spoke the words beginning with "of the Blessed One Vairocana," which means by the power of the Blessed One Vairocana’s own mind. To demonstrate the manner of departing and arriving in manifold ways is to have entered the mind. This teaches that if others also wish to bring the mind under control, they should meditate in this way.
Regarding the term "udāna" (spontaneous utterance): it is called an udāna because it is expressed intentionally; it is spoken and uttered with a joyful mind, without being prompted by another. "Aho" (O!) expresses wonder. "I" refers to the self. Because he arose of himself, he is the "Self-Arisen" (Svayambhū), the Buddha, the Blessed One. "Firm Being" (Sattva-dṛḍha) refers to the indivisible being. If one asks, "What is so wonderful about you being the Samantabhadra of the Buddhas?" he spoke the words beginning with "Because of stability," which means for whatever reason. "Though not a body because of stability" means that although the essential nature is the non-dual mind, [it appears] as the body of the being. "As the body of the being" means...
The essence of the sattva body is the very body of the sattva. Regarding the phrase "it has become," this attainment and accomplishment is truly marvelous. This is what is being shown: although I am formless, being the nature of non-dual wisdom, through the power of the force of previous aspirations, I am seen by those to be trained in the form of a body. Then, the phrase "the body of the great bodhisattva Samantabhadra" refers to what was just explained. "From the heart of the Blessed One" means from the heart of Vairocana. "In the presence of all the Tathāgatas" means in the presence of the Blessed One Akṣobhya. "Received the command and remained" means he received the command, "What shall I do?" In the presence of the Blessed One Vairocana, facing Vairocana, he has one face and two arms; there is no mention of multiple faces. Wherever there are multiple faces, it will be explained as a specific distinction. Regarding the phrase "Then," and so forth: the Blessed One entered into meditative absorption, and it is said that he gave that vajra into his hand. The word "then" is a term indicating immediate succession; it refers to the very moment following the request. "The Blessed One" is Vairocana. The "wisdom of all the Tathāgatas" is that very five-pronged vajra held in the hand of the Blessed One Vairocana.
Because it is the nature of the conventional, it is the samaya-vajra. Since it arises as the concordant cause of the wisdom of all the tathāgatas, that vajra is designated as such by way of the conventional; this is taught in order to show that the meditative stabilization (samādhi) focused upon it is also given that name. Thus, it is said: "Having entered the meditative stabilization called the samaya-vajra of the wisdom of all the tathāgatas," which means that he focused his mind one-pointedly on the form of the five-pronged vajra.
If one asks what that vajra is like, it is described by the words "of all the tathāgatas" and so forth. The ethical discipline of all the tathāgatas is characterized by the reversal of the fourteen root downfalls, as in the passage: "Just as the Protectors of the three times / Made the resolve for enlightenment..." The one-pointedness of mind in the form of all the tathāgatas, Vajrasattva, and so forth, is the meditative stabilization of all the tathāgatas. The wisdom of individual discernment is insight (prajñā). By means of that, all afflictions are abandoned through the way of the path, and the manifest awakening to the equality of all tathāgatas is liberation. The wisdom of the maṇḍalas of all the families, such as Vajrasattva and so forth, is the vision of the wisdom of liberation. Then, the emanation of the maṇḍala is the turning of the wheel of the sublime Dharma.
Purifying all sentient beings through various miraculous powers and emanations is the welfare of sentient beings. Manifesting as artificial wrathful deities is the great method; this is taught by the statement, "He entered the meditative absorption called the Samaya-Vajra of the Wisdom of Great Method." Because it applies itself to subduing all that is malevolent, it is power. Because it takes the form of Hayagrīva and others, it is diligence. Because every single word is made to be the self, it is great wisdom. Thus, because it serves as the cause for generating the ethical discipline, meditative absorption, insight, liberation, the vision of the wisdom of liberation, the turning of the wheel of Dharma, the welfare of sentient beings, the great method, the great power, diligence, and great wisdom of all the Tathāgatas, the vajra is the samaya.
Why is that? It is because it says, "the realm of sentient beings," and so forth. To fully protect the entire realm of sentient beings without exception or remainder, and to act as the sovereign of all—both mundane and supramundane—is the goal. Furthermore, all happiness refers to both the mundane and the supramundane. All mental joy is delight, and those are likewise so. To experience that is to manifest it directly; for that purpose, it is bestowed. By the word "as long as," other factors such as the stages and the perfections are also included.
The equality of all tathāgatas is the mind of Akṣobhya and the others; their wisdom is the clear realization. The superknowledges are precisely the six superknowledges as previously explained. Wisdom and the six superknowledges themselves are the unsurpassed Mahāyāna. The clear realization of that is the thorough comprehension. That itself is the supreme accomplishment, the supreme siddhi. To attain that is to have acquired it. That itself is the fruit; for that reason, the bestowing of the vajra of accomplishment of all tathāgatas is the granting of it. This is what is shown: in order to cause the wisdom and superknowledges of Vajrasattva to be attained, it was placed in his hand. Regarding the phrase "the great bodhisattva" and so forth: the wheel of all tathāgatas refers to the maṇḍalas taught in the section on the Vajradhātu, for the wheel is said to be the maṇḍala. He possesses the nature of one who turns that wheel; because he is of the same essence as that which is to be made common to the mental continuums of all sentient beings through the rituals of emanation and drawing, he is the Universal Monarch of all tathāgatas. If one asks what is accomplished by that state of being the Universal Monarch of all tathāgatas, it is said: "of all buddhas" and so forth; [referring to] Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and...
The body of Amoghasiddhi is the body of all buddhas. Because it is the cause for completely fulfilling the intentions of all sentient beings, it is a jewel. The crown possessing that is the precious crown of the bodies of all buddhas. The empowerment by that is the empowerment by such a crown. Having placed it upon his head, he was empowered by binding a white silk scarf (jang, zheṅ) one cubit in width and twenty cubits in length. Then, having empowered him, he placed that vajra into his hand. Regarding the phrase "the left vajra," the left hand in a vajra-fist together with a bell is the "left vajra." Holding it with the palm facing inward and tilted toward the left hip is the "left vajra posture." By sitting in that way and raising and holding the right hand, he brandishes it. Thus, the vajra that the Blessed One Vairocana bestowed is held and grasped in the manner of a praise at the heart; that is, at the location of one's own heart, one holds it with the three fingers extended, placing the vajra upon the middle finger with its tip facing upward. Having placed this in his mind, he spoke these words: "Of all buddhas" refers to Vairocana and the others. "Accomplished vajra" is so called because it is for the sake of accomplishment and because its nature is that of a siddhi. "Unsurpassed" is so called because it is said: "Emptiness is explained as the vajra."
Because the essence of the wisdom of emptiness of the five families is supreme, [it is so]. "This" refers to that which was bestowed by Vairocana. "I" refers to the fact that whatever is the vajra, that is the self. "Given into my hand" means that the form of the vajra, which is of my own nature, was given into my hand. Since that is so, it is said that "the vajra abides in the vajra, which is I." Thus, for the sake of establishing the disciples of the Blessed One, the glorious Vajrasattva, in bodhicitta, the Blessed One manifested a meditative absorption (samādhi) to exhort Vajrasattva. For that purpose, he spoke of the moon maṇḍala, the wisdom vajra, and the light rays of the great vajra. Through these, the Tathāgatas, the welfare of sentient beings, Samantabhadra, the purposeful utterances, the receiving of the command, the empowerment, the generation for the sake of perfection, the radiation, the gathering, the abiding, and the meditation on stability were taught. In this manner, the glorious Vajrasattva established the nature of those to be tamed in the bodhicitta of all the Tathāgatas. Since Vajrarāja performs the summoning, he spoke the words beginning with "Then," where "Then, the Blessed One" refers to Vairocana. Furthermore, the word "also" (yang) has the meaning of "moreover."
Regarding the Great Bodhisattva known as Amogharāja: because he is both "infallible" (amogha) and a "king" (rāja), he is called Amogharāja. He is the Great Bodhisattva who, as previously explained, abides in the hearts of all the Tathāgatas in the form of a five-pronged vajra upon a moon maṇḍala characterized by great enlightenment. "Infallible" means "unfailing" (amogha). In the form of the Vajrarāja who invites all the Tathāgatas, he is the beautiful and blazing Amogharāja. His samaya is the perfect manifestation of all forms, such as the vajra hook and so forth. The phrase "because it arose from that" and so on is as explained before. This is what is being shown: he acts with one-pointed mind to generate the emanations of forms such as the vajra hook and so forth. Regarding the "samaya for inviting all the Tathāgatas," the invitation of all the Tathāgatas, such as Vairocana and the others, is the "invocation." That itself is the samaya, the cause. That which has become the essence of all the Tathāgatas, bearing that name, was emitted by himself from his own heart; it is the syllable vajrarāje. "From the hearts of all the Tathāgatas" means from the hearts of the five Tathāgatas. "As soon as it was emitted" refers to the form of the sound.
Regarding the phrase "the Blessed One Vajrapāṇi himself": that very [emanation] which previously arose in the form of the moon maṇḍala and so forth, having emerged in the form of a vajra hook, is applied as "abiding in his two hands." Regarding "the great hook of all the Tathāgatas": it is the great hook of all the Tathāgatas, having become and been established in the form of immeasurable hooks. Emerging from the hearts of the five Tathāgatas, it enters the heart of the Blessed One Vairocana; then, through the very tantra previously explained, it merges into one, emerges in the shape of a great vajra hook of vajra nature, and having issued from the heart of the Blessed One Vairocana, it abides in his two hands. Regarding the phrase "Then..." and so forth: having performed the invitation of all the Tathāgatas and so forth, it abides in the heart, and the phrase "uttered this intentional utterance" is to be applied. Regarding "then from that great shape of the hook": from the hand of Vairocana, there emerged and issued forth the bodies of the Tathāgatas, equal in number to the most subtle atoms of all world systems. Regarding "the bodies of the Tathāgatas": the bodies of Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi emerged and issued forth. If one asks what they did, it is said: "the invitation of all the Tathāgatas and so forth."
Inviting all the tathāgatas is shown to be the primary activity of this [practice]. The miraculous powers and emanations of all those buddhas and so forth are the miraculous powers and emanations of all the buddhas, such as the invitation of all the tathāgatas. The word "and so forth" includes the generation of the mind of awakening and other such acts; having performed those, [the text continues].
The samādhi of Vajrasattva is called the "King of the Utterly Infallible." It is "utterly infallible" because it is the nature of inviting all the tathāgatas in an infallible and meaningful way. Since one transforms into the form of the Vajra King from this [samādhi], it is "utterly infallible." Because it is the very essence of that, it is the "King" itself; thus, it is the "King of the Utterly Infallible."
If one asks to whom it belongs, it is the "samādhi of Vajrasattva," which refers to the previously mentioned samādhi of Vajrasattva. From that cause, all those bodies of the tathāgatas become one, and thus the body of the Vajra King becomes one. Because it is also extremely stable, it is the samādhi of Vajrasattva, which is the nature of the vajra that is not hollow.
Having become the body of the Great Bodhisattva Amoghasiddhi, he entered the heart of the Blessed One Vairocana and remained there, uttering this inspired utterance:
"O, arisen from the vajra!" Regarding this:
The expression "Ema!" is as explained previously. Regarding the phrase "the hook arisen from the vajra": because it arises from the bodies of all the tathāgatas, it is therefore "arisen from the vajra." It is called a "hook" (aṅkuśa) in the sense of grasping or drawing in by means of its limbs; furthermore, because it functions as a means of inviting all the tathāgatas, it is described as a "hook" because it is similar to a hook. As for the mention of "I, the King of Certainty": I am the King of Infallibility.
If one asks what is so marvelous here, it is because the text says, "Since the Buddhas are all-pervasive," and so forth. For what reason—that is, by what logic—is it marvelous that, through the power of the wisdom of the selflessness of the vajra body, speech, and mind, the buddha bhagavāns who eternally abide throughout the entire expanse of space are invited from all directions and summoned from their pervasiveness in order to achieve the siddhis?
This teaches the following: because I and they are inseparable, they are as if all-pervasive; thus, the disciples perceive that all the tathāgatas are being invited, yet their nature is not separate from me. Then, the phrase "the body of the Great Bodhisattva, the King of Utter Certainty" refers to the one who spoke the aforementioned udāna. "Emerged from the heart of the Blessed One" means from the heart of Vairocana.
Regarding the phrase "abiding upon the moon maṇḍala to the right of all the tathāgatas," this refers to the right side of the Blessed One Akṣobhya. Furthermore, regarding the phrase "remained there having received the command," receiving the command in the manner of Samantabhadra is for the sake of perfecting bodhicitta; the words "and then" indicate that it is for the sake of inviting all the tathāgatas. Regarding the passage beginning with "Then," the "all tathāgatas" refers to Vairocana and the others. For the sake of inviting them, there is the samaya; the samādhi that is indivisible like a vajra, focused upon the body of the Vajrāṅkuśa, is what is designated by that name. Having entered into that state, the meaning is that he made his mind one-pointed in the form of bestowing the Vajrāṅkuśa.
If one asks what he did, the passage beginning with "all the tathāgatas" is spoken. It should be connected as follows: he likewise placed that Vajrāṅkuśa, the samaya for inviting all the tathāgatas, into his hand. The "samaya for inviting all the tathāgatas" is the cause. If one asks why, the passage beginning with "the realm of all sentient beings" is spoken. This refers to the entire realm of sentient beings without exception or remainder. Regarding the phrase "summoning all," it is for the sake of causing all the tathāgatas who have been invited to experience all forms of bliss and mental joy.
The blessing of the gathering of all the tathāgatas is the act of bringing them together as one. That itself is the supreme siddhi; it is for that reason. The word "intermediate" includes the levels, the perfections, and so forth. "Those vajra hooks" refers to the great bodhisattva Amogharāja, as established previously. "He gave them into his hand in that same way" means that after conferring the empowerment of the precious crown and the silk streamers of the five tathāgatas, he possesses that which is called the "vajra summoner"—one who invites through an invincible summoning like a vajra; thus, he is the "Vajra Summoner." "Of all the buddhas" means of all the tathāgatas. "Vajra wisdom" means the wisdom of emptiness. Because of that, it is unsurpassed and supreme. "This" refers to whatever was obtained from the Blessed One. If one asks why it is unsurpassed, it is said: "For the sake of accomplishing the purpose of all buddhas, it is the supreme invitation from all directions." This means that because the purpose of all buddhas is accomplished and perfected by inviting all the tathāgatas, it is "from all directions," meaning from the ten directions. Because it is an invitation from all directions in that way, it is supreme. The generation, emanation, gathering, abiding, and firm meditation, and so forth, should all be understood as being the same as before.
Thus, having invited all the Tathāgatas, the Vajra King demonstrated how they are to be pleased by means of vajra passion. This is indicated by the words "Then," and so forth. "Then" is a term indicating immediate succession. "Again" is used in reference to the Vajra King. "The great bodhisattva Māra" means that the mind which turns its back on the great bodhisattva is a "Māra" because it is slain by passion for the selflessness of phenomena. Since he is both a great bodhisattva and a Māra, he is the "great bodhisattva Māra." He is like Vajrasattva himself. His "samaya" consists of forms such as the flower weapon and so forth. The phrase "from which it arose," and so forth, is as explained previously. "He entered into meditative equipoise" means that he focused his mind one-pointedly on generating the miraculous manifestations of forms such as the flower weapon and so forth. If one asks what he did, it is said, "He uttered this essence," and so forth. "Pleasing all the Tathāgatas" means to manifest them again and again. The "samaya of that meaning" is the cause, the samaya that pleases all the Tathāgatas. That which is the essence of all the Tathāgatas, which bears that name, is what is referred to as such.
"The essence of all the Tathāgatas arose from the definitive wisdom in his own heart" means that what was emitted is called vajrarāga. Regarding the phrase "Then," and so forth, it should be connected with the words "he abides in two hands." "From the hearts of all the Tathāgatas" means from the hearts of the five Tathāgatas. "The Blessed One, Vajradhara himself" refers to the very form of the Sattvavajra that previously appeared in the forms of the Vajra Hook and so forth. "Having become the flower of all the Tathāgatas" means having become the form of a bow together with a flower-arrow, and so on, up to "he abides in two hands," as before. Regarding the phrase "Then," and so forth, it should be connected with the words "abiding in the heart of the Blessed One, he uttered this inspired utterance." "Having pleased all the Tathāgatas and performed the miraculous powers and emanations of all the Buddhas" means that pleasing all the Tathāgatas is meditation, as it is said:
"The desire for the Dharma is delightful;
It is explained as the samaya of passion.
The yoga that accomplishes its path
Is explained as 'attachment'."
That and so forth is "pleasing all the Tathāgatas and so forth." By the word "and so forth," Vajrasattva and the others are included.
Regarding the phrase "the samādhi of Vajrasattva is the supreme subduer of Māra": because it thoroughly subdues, it is the "supreme subduer"; its very essence is the state of being the supreme subduer. Therefore, by virtue of being the supreme subduer, this is the samādhi of Vajrasattva. "Vajra passion" refers to the passion for the selflessness of phenomena, which is the essence of the buddha-bodhicitta of the bodhisattvas. Because it utterly slays and obstructs the mentalities of the śrāvakas and pratyekabuddhas, it is the "supreme subduer." The one-pointed mind that brings this to completion is the "Vajra Samādhi of the Supreme Subduer." Consequently, through the supreme subduing of the samādhi of Vajrasattva, that [mind] becomes the single body of a Tathāgata, and the cognition becomes the body of a great bodhisattva Māra. The phrase "because of being extremely stable" is as explained previously. "Becoming merged into one" means having a vajra nature that is not hollow. It is called "Māra" because, by way of the path of meditation on unsurpassed, perfectly complete enlightenment, it slays the conceptualizations of subject and object. As it is said: "That which pleases all the Buddhas is explained as 'passion.' The vajra of desire is great passion; it is explained as 'vajra passion.'" Regarding the words "Emaḥ" and so forth: "Emaḥ" means "how wonderful!"
Regarding the phrase "the purity of my own nature": it is pure because it is naturally free from all stains of the afflictions through the manner of meditating on the authentic path; this is the meditation of attachment. If one asks, "By what is it meditated?" it is stated, "by the self-arisen self," which means by meditating on the body of the Buddha, the Blessed One. If one asks, "What is so wonderful about this?" it is stated: "In order to purify those who are free from passion." Those who are free from passion are those who, having abandoned the afflictions along with their latencies, have turned their backs on the three realms and are thus free from passion for them. Since the Buddha, the Blessed One, is without conceptual thought, the phrase "by passion" refers to the passion for the selflessness of phenomena acting as the cause. To "subdue" means to establish the realms of sentient beings in the enlightenment of a Buddha; this is truly wonderful. The rhetorical ornament of contradiction is expressed by: "How can those free from passion be passionate? How can those who are passionate become free from passion?" The phrase "emerging from the heart of the Blessed One" refers to Vairocana. The phrase "of all the Tathāgatas" refers to the left side of Akṣobhya. The phrase "again receiving the command and remaining" means that, in the form of the King of Certainty, he receives the command in order to invite the Tathāgatas; the meaning of the word "again" is that it is for the purpose of pleasing them thereafter.
Regarding the passage beginning with "Then," it should be connected as: "The Blessed One gave that vajra-arrow into his hand." "Pleasing all the Tathāgatas" is as explained previously. "Blessed for that purpose" means that he entered into meditative equipoise—actualizing it—within the samādhi called "the indivisible vajra-like visualization of the cause in the form of an arrow." The meaning is that he focused his mind one-pointedly on the act of bestowing the vajra-arrow.
Regarding "the vajra-samaya of the māras of all Tathāgatas": the "killing" refers to turning back those who engage in the objective perceptions of the disciples of all Tathāgatas. The "form of the arrow," which is the cause of the indivisible samaya for that purpose, is the "vajra-samaya of the māras of all Tathāgatas."
If one asks why this was sought, the text says "the realm of sentient beings" and so forth. To "delight" means to cultivate the awakening of a Buddha for the entire realm of sentient beings, without exception or remainder. This is for the purpose of causing them to experience bliss and mental joy. Because it is the activity of the māras of all Tathāgatas, it is called "māra-activity," which is the attachment to the awakening of a Buddha. That itself is the supreme siddhi; it is for the sake of attaining and touching that, which is to say, for the purpose of causing the realms of sentient beings to attain the samādhi of vajra-attachment. This is the intended meaning.
The word "also" (bar du) indicates that [the mantra] is also for Vajrasattva and the others. "That vajra arrow makes all the tathāgatas intoxicated" means that it makes them equal to oneself. "This" refers to that which was bestowed by the Blessed One. If one asks what this is, it is called "the wisdom of the passion of all buddhas." The certainty of the bodhicitta is the wisdom of passion. "Stainless" means that, by the very nature of certainty, it is free from the stains of passion and so forth; thus, it is stainless. If one asks what this does, it is said: "By passion, the absence of passion is destroyed." This passion destroys those sentient beings who turn their backs on the enlightenment of the buddhas, and then: "bestows all bliss." This means it definitively bestows and grants all bliss to sentient beings, which is the nature of unsurpassed, perfectly complete enlightenment.
Having thus taught how all the tathāgatas are to be pleased by vajra passion, the passage beginning with "Then" teaches how all the tathāgatas are to be delighted by Vajrasādhu. This should be connected with the statement: "The Blessed One drew forth this essence from his own heart." The word "also" refers back to Vajrarāga. "Greatly joyful" means mental happiness, which is untainted joy. Because it is beautiful and blazing, it is a "king" (rāja).
That very Great Bodhisattva, the King of Supreme Joy, is the mode of Vajrasattva. His samaya is the mode of "Excellent" (sādhu) and so forth. Its emergence is the sattva—the sattva residing in the hearts of Vairocana and the others—from whom the sattva-vajra arises. In order to consecrate that, he entered into the meditative absorption (samādhi) called "Indestructible like a Vajra," which means he focused his mind one-pointedly on the perfection of the miraculous manifestations of the mudrā of joy and so forth.
Regarding "the samaya of the supreme joy of all tathāgatas": the supreme joy of all tathāgatas is their delight. Its samaya is the cause. That tathāgata-hṛdaya (essence of the tathāgatas) bearing that name was emitted from his own heart; it is called Vajrasādhu. This refers to the mode of "Excellent" and so forth just explained and to be shown later; the meaning is that it was emitted in the form of the sound Vajrasādhu.
Regarding "Then," and so forth: the Blessed One himself transformed into the form of Vajrarati and remained with two hands. As for the statement that the sound Vajrasādhu was emitted from the hearts of all tathāgatas, it was from the hearts of the five tathāgatas. The Blessed Vajradhara is the form of the moon and the vajra.
Regarding the phrase "having become 'Excellent!'" (sādhu): having taken the form of the mudrā of joy, it abides in the two hands of the Blessed One Vairocana. Then, from the form of the mudrā of the shape of Vajrarati (Vajra Joy) abiding in the two hands of Vairocana, the bodies of the Tathāgatas emerge. Having performed the "Excellent!" and so forth, they abide in the hearts of the Tathāgatas and utter the intentional utterance (udāna); this is how the text should be connected. "Excellent!" by all the Tathāgatas is Vajrasādhu (Vajra Excellence). By the word "and so forth," others such as Vajrasattva and the rest are also included. Having performed those and so forth, those Buddha bodies become a single body of Vajrasādhu. Why is that? It is because it is said, "The samādhi of Vajrasattva is that which causes extreme joy." That which is extremely and thoroughly joyful and mentally blissful is "that which causes extreme joy." The nature of the non-conceptual mental bliss that generates the Great Bodhisattva Pramuditārāja (King of Great Joy) is "that which causes extreme joy." Its essence is "the state of causing extreme joy." If one asks what its essence is, it is the samādhi of Vajrasattva. Here, Vajrasattva is, as before, the Sattvavajra. That itself should be understood as the source of all. That which has become the single body of Pramuditārāja is "extremely stable" by virtue of emptiness.
Therefore, it is blended and solidified; the King of Great Joy is of the nature of vajra. Regarding the phrase "O, of all the Omniscient Ones," this refers to the omniscience of the Buddhas. Regarding the phrase "Because I am the supreme among those who grant excellence," this means that I myself am the one who perfectly grants all that is complete. This is because, although free from conceptual thought, through the force of previous momentum, I bring satisfaction to all sentient beings in the ten directions. If one asks, "What is so wonderful?" it is said: "Those who are free from conceptual thought / Certainly produce delight." This means that it is wonderful that even the Buddhas, whose nature is non-conceptual wisdom free from conceptual thought, are certainly delighted—that is, capable of producing joy. This is what is being shown: the essence of inexhaustible satisfaction through the force of the Buddhas' previous momentum is "I," and it is the perception of those to be trained that "I" produce delight in them through a non-conceptual nature. Then, regarding the phrase "Then..." and so forth, it should be connected with "received the command and remained." Regarding the phrase "Then the body of the great bodhisattva, the King of Great Joy," this refers to the one by whom the aforementioned spontaneous utterance was spoken. Regarding the phrase "Having come to abide upon a moon maṇḍala behind all the Tathāgatas," this means behind the Blessed One Akṣobhya.
Regarding the phrase "again received the command and remained," the meaning of the word "again" is that previously he received the command in order to please [the Tathāgatas] through the form of Vajrarāga, whereas now it is for the purpose of generating delight in all the Tathāgatas. Regarding the phrase "Then..." and so forth, it should be connected as: "he likewise bestowed [the mudrā] into the two hands of that Vajrarati." Regarding the phrase "pleasing all the Tathāgatas" and so forth, "pleasing all the Tathāgatas" means generating delight; for that reason, the mudrā of Vajrarati is so named. The meditative absorption (samādhi) focused upon that is called by that name because it is indivisible like a vajra. To enter into that equipoise means to make the mind one-pointed in the manner of bestowing the Vajrarati [mudrā]. The unsurpassed, supreme delight of all the Tathāgatas is untainted joy (anāsrava-prīti). Since its wisdom (jñāna) has been directly realized, it is the "unsurpassed wisdom of the supreme delight of all the Tathāgatas." Its samaya is the mudrā of Hevajra, which is the cause for generating that delight. To cause all realms of sentient beings, without exception or remainder, to be pleased so that they may experience all bliss and mental happiness is the "direct realization"; for that purpose, the mudrā of delight was bestowed. Regarding the phrase "the unsurpassed flavor of the delight of all the Tathāgatas" and so forth:
The delight of the untainted wisdom of all the tathāgatas is the unsurpassed delight of all the tathāgatas, which is mental bliss; its flavor is the experience of that delight. That itself is the supreme siddhi, and its attainment is the fruit; therefore, it is for the sake of attaining the excellence of the vajra. The word "intermediate" includes those things not explicitly mentioned, such as the stages and the perfections. "Of that King of Great Joy" is for the purpose of being ignited by great joy. Likewise, having been empowered by the crown and silk streamers of the five buddhas, he possesses indivisible joy, and is thus called "Vajra Delight." He spoke this utterance in the nature of making all the tathāgatas greatly joyful. "Of all the buddhas" refers to whatever I have obtained from the presence of the Blessed One. If one asks what its function is, it says: "By causing the bestowing of excellence to proceed," which means generating joy. Therefore, it is called "making all vajras joyful," which is to say, indivisible. "Divine substance" means it belongs to the gods; it belongs to the gods who are of the nature of all the tathāgatas, and not to others. "Increasing delight" means causing the causes of untainted mental bliss to increase.
In that way, Vajrasādhu pleases all the tathāgatas by saying "Excellent!" The phrase "the great bodhicitta" refers to the mind of Akṣobhya; because Vajrasattva, who arises from that, is designated as inseparable from it, he is also explained as the "great bodhicitta." The phrase "the samaya of inviting all the tathāgatas" means that the invitation of all the tathāgatas is the act of summoning them. Its samaya is the cause, which is the Blessed One Vajrarāja. The "wisdom that pleases all the tathāgatas" is the wisdom of the meaning of pleasing all the tathāgatas, which is Vajrarāga. "Great delight" is the state of being greatly delighted, which is Vajrasādhu. This is the teaching on the vow. Regarding the phrase "the great samaya-sattva of all the tathāgatas," because he is the great samaya-sattva of all the tathāgatas who possess the nature of Akṣobhya and the others, he is the "great samaya-sattva," for he is born from them. Furthermore, the "great samaya-sattva" is the sattva whose nature is the dharmadhātu of the great samaya, which is without beginning or end; for it is said, "form is emptiness; emptiness is form." It may also be explained in another way: the generation of the mind characterized by awakening is the nature of Akṣobhya. Moreover, through the distinction of reversing conceptual imputation, it is of four types.
Regarding the divisions, they are as follows: the mind of Akṣobhya is unmoving by any conceptualization; because it liberates one from the river of conceptualization, it is the "liberated mind." Because it acts as the liberator, it is therefore the "liberated mind." Being free from conceptualization, it is the nature of relief; through that very manner of relief, the attainment of supreme mental bliss and all the modes of nirvāṇa are explained as the modes of Vajrasattva, Vajrarāja, Vajrarāga, and Vajrasādhu. Therefore, these very ones are explained as the "Sattvas of the Great Samaya," because they arise from the generation of the mind of great awakening (bodhicitta). Furthermore, because it is both a samaya and great, it is called the "Great Samaya." If one asks to whom the "Great Samaya" is explained: the Sattva without beginning or end is called Vajrasattva; because he pervades all things by way of the selflessness of phenomena, he is therefore the Great Samaya. Moreover, it is said:
"That which is the excellent mind of awakening
Is the perfect arising of Vajrasattva.
Within the four means of gathering,
He arises as Vajrarāja.
This passion that ripens sentient beings
And the excellent conduct of perfect awakening—
That which is called the 'Mind of the Great Samaya'
Perfectly arises from the mind of awakening."
Thus, through the mode of Vajrasādhu, when sentient beings become free from all stains by means of the conduct of perfect awakening, [the result is attained].
In order to demonstrate that the empowerment should be conferred, the passage beginning with "Then" and so forth was spoken. This should be connected to the statement: "Furthermore, the Blessed One brought forth the essence of all the Tathāgatas from his own heart." The word "furthermore" (yang) is used in consideration of the manner in which he said "Excellent" (sādhu). "Space" (ākāśa) is the wisdom of equality. "Essence" (garbha) is the place of generation; that which possesses such a Vajrasattva is Ākāśagarbha. His "samaya" is the manner of the rays of all space and so forth. Its "emergence" is that from which the Vajrasattva becomes like a precious jewel. Its "blessing" is for the sake of stabilization; it refers to entering into meditative equipoise in the samādhi called the "indestructible vajra" in the sense of emanating the meaning of the emanations. The meaning is that he made his mind one-pointed in the manner of generating the emanations through the light rays and so forth of the great bodhisattva Ākāśagarbha. Regarding the phrase "the samaya of the empowerment of all the Tathāgatas," the empowerment of all the Tathāgatas is Ākāśagarbha. Because that itself is not to be transgressed, it is a "samaya"; the meaning is that it is given that name because it emerges from that. Regarding "from the hearts of all the Tathāgatas," when it emerged from his own heart, it was "Vajraratna." Regarding the passage beginning with "Then" and so forth:
That very [essence] should be connected with the phrase, "having become the light rays of the entire sky, it emerged." "From the hearts of all the Tathāgatas" means from the hearts of the five Tathāgatas, Vairocana and the others. "As soon as it emerged" means immediately upon the emergence of the sound of the words vajra-ratna. "Equal to the entire sky" means that because it is both "all" and "sky," it is "the entire sky." Its "equality" is the meditation on the non-existence of all ten directions, and in the ultimate sense, it is the meditation on the Jewel Family. Its "wisdom" is the wisdom of the equality of the entire sky. One who thoroughly realizes that is so called; because it is its very essence, it is said to be "thoroughly realized." If one asks who that is, it is what is called "the samādhi of Vajrasattva"; the one-pointedness of mind that generates the light rays of the sky is the samādhi of Vajrasattva. "That very Blessed One, the Vajra Holder" refers to the nature of the Sattva-Vajra. Regarding the phrase "having become the light rays of the entire sky, it emerged," the "light rays of the entire sky" are blue, red, yellow, and crystal-colored; these are the light rays of the entire sky, which explain the very renown of Sumeru, the king of mountains. It is pervaded by the light rays of that nature of the four kinds of jewels, as follows:
This Jambudvīpa appears as a single blue expanse in the sky. Likewise, it continues up to the description of Pūrvavideha in the east as having the color of crystal. All those rays of light from the entire sky illuminate all the world systems; this is what is meant by "making clear." That everything is like the expanse of space is the nature of the light rays of space. "Became" means "was established."
Regarding the phrase "Then," and so forth: the mass of light rays from the entire realm of space entered the heart of the Blessed One Vairocana, transformed into the shape of a precious vajra, and came to rest in the two hands of the Blessed One—this is how the connection should be made. If one asks by what cause, it is said: "Because of having intensely cultivated the samādhi of Vajrasattva." "Intensely cultivated" means thoroughly and completely cultivated; therefore, it is because of having become intensely cultivated.
If one asks whose, it is the "samādhi of Vajrasattva." This refers to the one-pointedness of mind that establishes a single precious vajra by way of gathering the light rays of the entire realm of space; this is the samādhi of Vajrasattva here, and it is because of having intensely cultivated that. Regarding the phrase "the nature of the essence of the entire realm of space," since it is both the realm of space and "entire," it is the "entire realm of space."
All the rays of light that are the causes for generating the vajra jewel are gathered in the manner of being emitted. That itself is the essence; the shape of the vajra jewel that exists at the place of generation is the nature of the essence of the entire realm of space—this is the meaning of the term "its very essence." As for its measure: "pervading all world systems" means entering equally into all world systems. That which possesses such a measure is the measure of entering equally into all world systems. If one asks what that is, it is called "the shape of the vajra jewel." Since it is both the shape of a vajra and a jewel, it is the shape of the great vajra jewel; this wish-fulfilling jewel with five-pronged vajra tips is called "the shape of the vajra jewel" because it is marked by a vajra, and it is "great" because it pervades all of space. "It abides in the two hands of the Blessed One" means that after being gathered, it emerges from the heart of the Blessed One Vairocana and abides in his two hands. Then, regarding the passage beginning with "the vajra jewel," it should be connected as follows: from that shape of the vajra jewel, the bodies of the Tathāgatas and the bodies of the Bodhisattvas arise, abide in the heart, and then utter this inspired utterance.
Then, regarding the phrase "from that jewel-shaped [form]," it means from that which resides in the hand of Vairocana. Regarding the phrase "the empowerment and so forth of all the Tathāgatas," the Tathāgatas such as Vairocana and others, as well as those who have become the form of Ākāśagarbha for the sake of those to be trained, are the "empowerment." All the miraculous powers and emanations of all those Tathāgatas and so forth are what is meant by that expression; having performed these in all world systems, [they merged]. The word "and so forth" includes the generation of the mind of enlightenment and other such acts. Those Tathāgatas, having performed emanations in all world systems, became one and transformed into the body of the Bodhisattva Mahāsattva Ākāśagarbha.
If one asks for what reason, it is said: "Because the samādhi of Vajrasattva has emerged from the very essence of the entire realm of space." Since it is both the realm of space and the entirety [of it], it is the "entire realm of space." These are the Tathāgatas, equal in number to the atoms of all world systems, as previously described. That which is the cause by which they are generated is called the "essence of all space," which is the Noble Ākāśagarbha. That from which he has emerged is the "emergence." Because he is the very nature of that, he is the "emergence itself."
Thus, because it has emerged from the very essence of the entire realm of space, it is the samādhi of the Sattva. This is the commitment of focusing the mind one-pointedly to generate the noble Ākāśagarbha by way of unifying all the tathāgatas. Having explained the single continuum, if one asks why they have become blended, it is said: "Because of being utterly stable," which means because of being free from all conceptual constructions.
"Aho! I am the supreme empowerment," it is said. By partaking in the nectar of the wisdom equal to space, the stains of the afflictions along with their habitual tendencies of all the tathāgatas are washed away; therefore, it is the "supreme empowerment." "Excellent empowerment" means the highest of empowerments. "I am myself" indicates that one is the very self. If one asks, "What are you like?" it is said: "The unsurpassed Vajraratna." Vajra is the wisdom of emptiness. Because that very [wisdom] is the cause for completely fulfilling all the intentions of all sentient beings, it is like a jewel and is thus "ratna" (jewel). That itself is "unsurpassed" because there is no other superior thing above it.
If one asks, "What is so wonderful?" it is said: "Even the Victorious One, free from attachment, intends to be the lord of the three realms." This is truly wonderful. As it has been explained, he is the Victorious One who has abandoned the afflictions along with their habitual tendencies, who has no attachment to the three realms, and who is free from clinging.
This generation of the Jewel Family, the cause for completely fulfilling all the intentions of all sentient beings, is the lord of the three realms. This is what is shown: whoever is all the Tathāgatas, that is I; and whoever is I, that is all the Tathāgatas. Thus, because he has been empowered in a manner inseparable from them and myself, he has indeed become the master of the three realms. Nevertheless, that disciples perceive him as distinct from them on the conventional level is truly marvelous. Furthermore, that those [Tathāgatas], acting as lords through non-conceptual application by the force of previous momentum, are perceived in that way by disciples who possess conceptual thought is also truly marvelous. Regarding the phrase "in the presence of all the Tathāgatas," it means in the presence of the Blessed One Ratnasambhava. Regarding the phrase "again received the command and remained," he received the command in the form of Vajrasādhu in order to generate joy; however, since he is now the Universal Monarch of the Jewel Family, the word "again" is used. Regarding the passage beginning with "Then," it should be connected with the statement: "The Blessed One placed the jewel-vajra in his hand." Regarding the "Vajra Jewel of all the Tathāgatas," this refers to the great jewel-vajra held in the hand of the Blessed One Vairocana; the meditative absorption focused upon that is so named.
Regarding that, "entering into meditative equipoise" is shown to be the act of focusing the mind one-pointedly on the bestowal of the precious vajra. If one asks what that is like, it is taught by the words "of all the Tathāgatas" and so forth. The intention of all the Tathāgatas is the desire to act for the benefit of sentient beings through the manner of the Jewel Family. To "perfect that" is to bring to completion the purpose of desiring the welfare of sentient beings. Its "samaya" is the cause; thus, it is called the "samaya of perfecting the intention of all the Tathāgatas." If one asks why it is sought after, it is taught by the words "the realm of sentient beings" and so forth. To "perfect all the purposes" of the realm of sentient beings without exception or remainder is to attain all mundane and supramundane goals. Therefore, it is given for the purpose of experiencing all the happiness of this [realm]. The "perfection of the purpose of all the Tathāgatas" is the Noble Ākāśagarbha. "Perfection of purpose" itself is the supreme siddhi. "Manifesting that" is to attain it. "For the sake of attaining" means for the purpose of attaining that. Regarding the phrase "as a universal monarch of the precious vajra," the "precious vajra" is the Jewel Family. Their "wheel" refers to the emanation and drawing of the maṇḍala. One who possesses the nature of turning that is a "turner of the wheel."
Because it is its very essence, it is the turning of the precious wheel. If one asks, "In what way is it the turning of the vajra-precious wheel?" it is because of the empowerment by the sprout of the vajra-precious jewel. The "sprout of the vajra-precious jewel" refers to the mantra oṃ vajraratnakuru hūṃ as explained below in the four sections. "Empowerment by the sprout of the vajra-precious jewel" means the empowerment conferred by that sprout. This teaches the following: even the emanation of a universal monarch from the fourth section descends after manifesting enlightenment in Akaniṣṭha, surrounded by the four Tathāgatas such as Akṣobhya; however, this does not apply to Ākāśagarbha within the Tathāgata family. The distinction is this: here, one is empowered with the precious crown and silk pendants of the five Buddhas, whereas for the universal monarch of the Jewel family, one is empowered with the precious crown and silk pendants by means of the sprout of the vajra-precious jewel. This is because the Explanatory Tantra (Uttaratantra) teaches that for the empowerment of all the Tathāgata families, the mudrās of the five Tathāgatas, such as Vajradhātvīśvarī, are to be applied in the manner of the crowns of the five Tathāgatas, whereas for the empowerment of the Jewel family, it is by means of the sprout of the vajra-precious jewel.
It is not possible to say that whichever is the Akṣobhya family in the section of the Vajradhātu is the Tathāgata family, and whichever is the Ratnasambhava family is the Ratna family, and likewise, up to the point of saying that whichever is the Amoghasiddhi family is the Karma family. Why is this? Because the Explanatory Tantra (Uttaratantra) explains that all sections of the Vajradhātu are the Tathāgata family, and so on, up to "all sections of the Amoghasiddhi are the Maṇi family." Furthermore, the Explanatory Tantra, taking the Tathāgata family as the primary subject, states: "Vajrasattva, Vajraratna, Vajradharma, and Vajrakarma are to be empowered with the crowns and silk pendants of the five Buddhas." The "Vajra-jewel" mentioned there is that which resides in the hand of the Blessed One. "Bestowed upon both hands" means upon both hands as well. By this, the first meditative absorption of the emanation of the maṇḍala of the Ratna family is shown. This is done so that the extensive text may be understood through the concise text; otherwise, it would be necessary to state it together with the introductory narrative (nidāna). The practitioner who meditates on the supreme king of the Vajradhātu maṇḍala should be empowered by the empowerment of the crowns and silk pendants of the five Buddhas, but not by the "Vajra-jewel sprout," because that has a different meaning.
Regarding the passage beginning with "Then," [the Blessed One] sits in a posture of pride with his left hand, while with his right fist he holds a vajra-jewel and places it at the location of his forehead, uttering this inspired utterance. It is explained that Vajrasattva, Ratna, Dharma, and Karma sit in a manner of pride. "This of all the Buddhas" refers to that which was obtained from the Blessed One Vairocana. If one asks what this is, it is said: "The empowerment of the realm of sentient beings." This empowerment is the act of making the realms of sentient beings into the essence of space (Ākāśagarbha) by means of the jewels of the Tathāgatas and so forth. "I am, for it has been given into my hand" means that whatever is the jewel mudrā is "I," and I am that jewel mudrā. Because it is so, it says: "Place the jewel upon the jewel." Thus, by Vajraratna empowering all the Tathāgatas, and having become empowered, the darkness of the afflictions has no place to remain, and one becomes the wisdom that is like the sun. Therefore, the passage beginning with "Then" shows that [the realm] was illuminated by the light of Vajrasūrya. Then, it should be connected as: "The Blessed One brought forth this essence of all the Tathāgatas from his own heart." The word "then" refers to what immediately preceded. The word "also" is used in reference to the noble Ākāśagarbha.
He is both a great bodhisattva and possesses great majesty; thus, he is the "Great Bodhisattva of Great Majesty." He is the "Being" (Sattva), the great Vajra-holder who is like a vajra. His "samaya" is the form of the solar maṇḍala and so forth. Its "emergence" is that from which the jewel-like Sattva-vajra arises. Its "blessing" is for the sake of stabilization; the meaning is that having entered into the meditative absorption (samādhi) which is that, he acts with one-pointed mind to emanate and generate the solar maṇḍala and so forth. The "rays of light of all the Tathāgatas" are the rays of light of all the Tathāgatas, which are the nature of the solar maṇḍala and so forth. Its "samaya" is the cause. That which is called by that name, the "essence (hṛdaya) of all the Tathāgatas," which emerged from his own heart, is what he himself revealed, namely: vajratejaḥ. This should be connected with the phrase "then it abided in his two hands." The "Blessed One Vajrapāṇi" is the form of the Sattva-vajra. The "great solar maṇḍala" is so called because it is equal in extent to the entirety of space. Then, having performed the withdrawal, through the blessing of all the Tathāgatas, he entered the heart of the Blessed One Vairocana.
All that pervades space became a single form of Vajrasūrya. Having become so, he emerged and remained in his two hands. Regarding the phrase "Then..." and so forth, it should be connected as: "Abiding in the mind, he uttered this intentional utterance." As for the phrase "the emission of light rays of all the Tathāgatas" and so forth, the generation of the samādhi of Vajrasūrya throughout the entire realm of sentient beings without exception is the "emission of light rays of all the Tathāgatas." Thus, whatever miraculous powers and emanations of all the Tathāgatas there are, such as those, are the "emission of light rays of all the Tathāgatas and so forth, and the miraculous powers and emanations of all the Tathāgatas"; having performed those. By the word "and so forth," the miraculous manifestations of Vajrasattva and the others are included. Regarding the phrase "the samādhi of Vajrasattva is of extreme majesty," because he possesses a most great majesty, it is "of extreme majesty"; its very nature is "of extreme majesty." If one asks what that "extreme majesty" is, it is stated: "the samādhi of the Sattva." The meaning is that, having unified all the Tathāgatas, he became the nature of the form of the Bodhisattva Vajrasūrya. "Because of being utterly stable" means because he cannot be moved by any conceptual thoughts. "Merged into one" means having become a union, the nature of vajra.
"O, the peerless majesty!" refers to that which has no equal, and is thus called "peerless majesty." "I, the illuminator of all realms of sentient beings" means that because the sun of wisdom—which dispels all the darkness of the afflictions—acts as the illumination for the realms of sentient beings characterized by mind and mental factors, it is called the "universal illuminator." This teaches his enlightened activity.
If one asks, "What is so wonderful about this?" the text says, "For what reason," and so forth, which should be connected to the phrase "because it is the majesty that purifies." If one asks, "Whose [majesty]?" the text says, "of the Buddhas, the pure," and so forth. It is truly wonderful that even the majesty of those Blessed Buddhas—who have become pure by abandoning the afflictions along with their habitual tendencies—is a blazing sun of wisdom that performs the act of purification.
This is what is being shown: the Tathāgatas purify in a manner that is both impure and distinct. Because they are utterly pure, they are of an inseparable nature from the self; therefore, for it to be a contradiction for the self to be the agent, it is not the case that the self purifies them. Nevertheless, it is so perceived by those to be trained.
Regarding the phrase "Then," and so forth: the great bodhisattva Vimalatejas (Stainless Majesty) received the command and remained there. He is both a great bodhisattva and Vimalatejas.
The great bodhisattva Vimalatejas. "He dwells to the right of all the tathāgatas" means to the right of the Blessed One Ratnasambhava. The word "also" is spoken in reference to Ākāśagarbha. Regarding the phrase "Then," it should be connected with "the Blessed One gave [it] into the hand of Vajrasūrya." Then, the "maṇḍala of light of all the tathāgatas" is the mudrā of Vajrasūrya. The meditative absorption (samādhi) that focuses upon that is called the "Vajra Blessing of the Maṇḍala of Light of All Tathāgatas." To "enter into equipoise" in that means to enter into the meditative absorption in the form of bestowing Vajrasūrya. If one asks what that is like, it is said, "of the light of all the tathāgatas," and so forth. The "rays of light of all the tathāgatas" are the rays of light of all the tathāgatas, which are the rays of the sun. Their "samaya" is the cause, which is the maṇḍala of Vajrasūrya. Why is that? Because it is the "unequaled splendor" of the entire realm of sentient beings without exception; for the sake of causing them to experience all bliss and mental happiness through the form of the mudrā of the solar maṇḍala, there is no example for it, and thus it is "unequaled." This is the meaning of "that which has become the cause."
It is the blazing of the intrinsic light of all the tathāgatas. To "attain that" means to have achieved it. That itself is the supreme siddhi; therefore, "for that purpose" means for the sake of accomplishing the great bodhisattva Vajrasūrya—this is the meaning. The word "intermediate" includes the generation of the mind of awakening and so forth. "In that manner" means having been empowered by the crown and silk streamers of the five buddhas. "Vajra light" refers to that which possesses indivisible light; because the solar mudrā pierces even mountains and makes them manifest, it is called "vajra light" because it exerts such power. "By that Vajrasūrya" means that he illuminates all the tathāgatas and brings sentient beings to the nature of the tathāgatas and so forth. Regarding the phrase "this illumination of all buddhas," it refers to the clarity of the Blessed One. If one asks what this is like, it is said: "It destroys the darkness of ignorance." Ignorance is nescience (avidyā). That very ignorance is the pitch-black darkness. To "destroy" it means to annihilate it. "As many as the subtle atoms" means equal in number to the subtle atoms of all world systems. "Far surpassing the light of the sun" refers to the Vajrasūrya who exceeds the number of suns equal to the subtle atoms of the world systems.
This is what is being shown: because the infinite Vajra Sun arises from the body of all the Tathāgatas, which is the nature of the Vajra Dharmadhātu emptiness, it is said: "It is far superior to the light of as many suns as there are atoms." Thus, having illuminated all the Tathāgatas with the light of the Vajra Sun, he becomes the embodiment of loving-kindness (maitrī) free from all obscurations; therefore, the passage beginning with "Then" teaches the manner of the gift of loving-kindness. One should connect this to the statement: "The Blessed One drew forth this essence (hṛdaya) of all the Tathāgatas from his own heart." The word "also" (yang) refers to the Vajra Sun. Regarding the "Great Bodhisattva Ratnaśrī": because he perfectly raises the crest-jewel of precious gems and completely fulfills the intentions of all, the Blessed One who raises the jewel that is supreme among all is the Bodhisattva Ratnaśrī, who is himself the Sattvavajra. His samaya is the form of the victory banner and so forth. Its emergence is from the jewel of the Sattvavajra form. In order to bless that, he entered the meditative absorption (samādhi) called "Indestructible like a Vajra," which means he focused his mind one-pointedly on the manner of emanating and generating the victory banner and so forth.
The intention of all the Tathāgatas is the aspiration to satisfy the realm of sentient beings through the gift of loving-kindness. That which brings this to completion is the nature of the Bodhisattva Vajraśrī, who, through the power of non-referential loving-kindness throughout the ten directions, is fully delighted by the accomplishment of the welfare and happiness of sentient beings. Its samaya is the cause; the essence of all the Tathāgatas, which is named accordingly, was emitted from his own heart, and it is called vajraketu. Regarding the phrase "the Blessed One" and so forth, it should be connected as: "the Blessed One, the Vajradhara, abides in the form of a Bodhisattva Vajra with two hands." Regarding the phrase "the victory banner" and so forth, "various colors" refers to white and so on. That itself is the form, the nature. "Ornaments" refers to ornaments such as silk scarves and hanging pearl clusters. "Various shapes" refers to the eight types, such as long and so forth. That which possesses all of these is "various colors, forms, ornaments, and shapes." Having become such a victory banner, it emerged and issued forth, entered the heart of Vairocana, and having merged into one, it took the form of a Vajra Victory Banner and abided in the two hands of the Blessed One Vairocana. Then, regarding the phrase "thereupon" and so forth, the Great Bodhisattva transformed into the body of Ratnaśrī.
This should be connected to the phrase, "having dwelt in the mind, he uttered this intentional utterance." Regarding the phrase "the jeweled victory banner of all the Tathāgatas" and so forth: when the jeweled victory banner of all the Tathāgatas is raised, it is called "raising the jeweled splendor of all the Tathāgatas" because it brings to perfection the nature of the great bodhisattva Vajraśrī. Whatever miraculous powers and emanations belong to all the Buddhas are the miraculous powers and emanations of all the Buddhas, such as raising the jeweled victory banner of all the Tathāgatas; having performed those, [he uttered the utterance]. By the word "and so forth," other qualities such as the levels and the perfections are also included; this should be understood to apply to all [the terms] in the same way. Regarding the phrase "the very splendor of the jewel of the Vajrasattva samādhi": because one focuses on that samādhi of the jewel-splendor bodhisattva, it is the "samādhi of the great jewel splendor." Because it is the very essence of that, it is "the very splendor of the great jewel." For that very reason, it is called "the Vajrasattva samādhi." Having unified the Tathāgatas, who are as numerous as the atoms of the world systems, and generated them into the body of the great bodhisattva Vajraśrī—this is what is meant here by "the Vajrasattva samādhi, the great jewel splendor."
This explains the unification of the many into one. By the phrase "because of being extremely stable," it is taught that [the continuum] is indivisible due to being free from conceptual construction, and that the continuum has become blended and unified. Regarding the words, "O, I am the peerless glory," "peerless" means being without a second. It is "glory" because it is characterized by the victory banner of the wish-fulfilling jewel, which is the essence of all buddhas. "I am" indicates that one is the self. If one asks, "To whom do you belong?" it is said, "I am the one who accomplishes all aims." That which accomplishes all aims is the "accomplisher of all aims"; I am the peerless glory of those [buddhas]. If one asks, "What is so wonderful about this?" it is stated, "Because all intentions are completely fulfilled and all aims are brought to perfection." This is truly marvelous. This is what is being shown: that which is established as my own nature fulfills all the intentions of all the tathāgatas. Although they are inseparable from me, the fact that the nature of the great bodhisattva Ratnaśrī’s meditative absorption—which accomplishes all aims—is seen by those to be trained is truly marvelous. The phrase "of all the tathāgatas" refers to the Blessed One Ratnasambhava.
To "abide upon the moon maṇḍala to the left" means to enter the moon maṇḍala on the left side. Furthermore, regarding the phrase "received the command and remained," this refers to receiving the authorization from all the tathāgatas in the form of Vajratejas in order to illuminate them with the light of Vajrasūrya. The meaning of the word "also" is that this is the definitive application to the perfection of generosity characterized by loving-kindness.
Regarding the passage beginning with "Then," it should be connected as: "The Blessed One placed that Vajradhvaja in his two hands." The "raising of the victory banner of all the tathāgatas" refers to the victory banner of the wish-fulfilling jewel. The meditative focus upon its blessing is called the "Vajra of the Blessing of the Jewels of All Tathāgatas." The meaning is that, having entered into meditative equipoise upon that, he focused his mind one-pointedly on the aspect of bestowing the victory banner of the wish-fulfilling jewel.
Regarding the passage beginning with "The tathāgata," in the phrase "the wish-fulfilling jewel king of all tathāgatas," "jewel" refers to the wish-fulfilling jewel. The awakening characterized by that is also called by that name. Its "raising" is the generation of the victory banner of the wish-fulfilling jewel king of the bodhisattvas. Its "samaya" is the cause. If one asks why, it is because the passage beginning with "the realm of sentient beings" is spoken.
To completely fulfill all the hopes of the realm of sentient beings is to attain all mundane and supramundane goals. The phrase "experiencing all happiness and mental well-being" is as explained previously. The attainment of the great purpose and the supreme siddhi of all the Tathāgatas is the accomplishment of the great bodhisattva Ratnaśrī. The phrase "in that same way" refers to having been empowered by the empowerment of the crown and the silk streamers of all the Buddhas. As for the name "Vajradhvaja," he is called Vajradhvaja because he is characterized by holding a victory banner together with a vajra. Through the meditative absorption (samādhi) expressed by the phrase "having caused [them] to engage in the perfection of generosity," he definitively applies himself to his own liberation; the meaning is that he unites the Tathāgatas and so forth, as well as the Tathāgatas and the realms of sentient beings, with his own nature. Having become joyful, he uttered this inspired utterance: "This of all the Buddhas" refers to the teaching on the victory banner of the wish-fulfilling jewel held in the hand. If one asks what its function is, it is said: "It completely fulfills all intentions," which means it generates the glory of jewels. The "victory banner of the wish-fulfilling jewel" refers to the perfection of generosity whose nature is the generosity of loving-kindness; that which causes one to attain the nature of hearing, reflecting, and meditating is the victory banner of the wish-fulfilling jewel.
For that very reason, it is called the "method of the perfection of generosity." In that way, Vajraśrī, having applied all the Tathāgatas to the perfection of generosity, demonstrated how they were established in smiling by means of the method of the Dharma-preacher Vajrahasita. This is expressed by the words "Then," and so forth, which should be connected as: "Then the Blessed One brought forth this essence from his own heart." The word "also" is used in reference to Vajraśrī. "One whose faculties are constantly joyful and delighted" refers to those whose faculties, such as faith and so on, are constantly joyful and delighted. Since he is both a great bodhisattva and one whose faculties are constantly joyful and delighted, he is the "great bodhisattva whose faculties are constantly joyful and delighted." He is the great Vajradhara, the nature of Vajrasattva. He is the samaya, which is to say, "having become smiling." That from which it arises is the precious-like being from whom the Vajra is produced. His "blessing" is the entering into meditative absorption (samādhi) of that name in order to make it firm, whereby he focuses his mind one-pointedly to generate emanations such as the act of smiling. The word "this" refers to the essence residing in the heart that was spoken. The "delight of all the Tathāgatas" is Vajrahasita. The cause that produces that is the "delight samaya."
The essence of all the tathāgatas, which is the name of that [mantra], was emitted from his own heart; it is "Vajra-hāsa." Regarding the phrase "Then," and so forth: it should be connected as "the Blessed One, the Vajra-holder himself, transformed into the form of the vajra-smile and remained in his two hands." "The Blessed One, the Vajra-holder himself" refers to the mode of the Vajrasattva. "Transformed into the smile of all the tathāgatas" means that the row of teeth situated between the two vajras is the defining characteristic of the mudrā of the smile. Having emerged in such a form and entered the heart of the Blessed One Vairocana, they merged into one. The form of the vajra-smile then perfectly pervaded the entire expanse of space, and having performed the withdrawal, it emerged from the heart and remained in his two hands. Regarding the phrase "Then," and so forth: the body of the tathāgata transformed into the body of a great bodhisattva; it should be connected as "abiding in the heart of the Blessed One, he uttered this inspired utterance." Regarding the phrase "the marvel of all the tathāgatas," and so forth: because it is the marvel of all the tathāgatas, it is called "the marvel of all the tathāgatas." "Smile" refers to the manner of a slight laugh. A smile arises from conceptual thought, and since the Buddha is devoid of such conceptual thought, [it is a marvel].
That this does not occur without that is marvelous; the meaning is that for the sake of those to be trained, he performs the miraculous manifestations of all the buddhas, such as generating the vajra-laughter samādhi. The word "and so forth" includes other [manifestations] as well. Regarding the phrase "the vajrasattva samādhi is the faculty of constant joy and supreme delight": having unified all the tathāgatas, as numerous as the atoms in all world systems, into a single body of vajra-laughter, that which is generated is the faculty of constant joy and supreme delight. Because it is of that very nature, it is called "the faculty of constant joy and supreme delight" in that context. If one asks who it is, it is stated to be the "vajrasattva samādhi"; the meaning is that it is the one-pointed mental engagement of the great bodhisattva that generates the faculty of constant joy and supreme delight. The word "I" indicates the self. If one asks to whom you belong, it is stated "of the supreme of all," which means of the buddhas. Because it is both laughter and great, it is "great laughter," which pervades the entirety of space. "It is a great marvel" means it is a great marvel because it has never occurred before for others. If one asks what is so wonderful here, it is stated: "Because those who are always in meditative equipoise apply themselves to the purpose of the buddhas."
It is truly marvelous that even those who have entered the non-conceptual meditative absorption (samādhi) until the end of the future are applied by the Buddha to the display of laughter for the sake of benefiting sentient beings, and are shown to manifest a smile. This demonstrates the following: it is truly marvelous that, through the force of previous propulsions and by the power of the conceptualizations of those to be trained, the Buddhas are seen to manifest a smile. Regarding the phrase "abiding upon the moon maṇḍala behind all the Tathāgatas," this refers to the back of the Blessed One Ratnasambhava. Regarding the passage beginning with "Then," it should be connected as: "The Blessed One bestowed that vajra-smile upon his two hands." The "marvelous [quality] of all the Tathāgatas" is the mudrā of the smile. The meditative absorption that is indivisible like a vajra and focuses upon the blessing of that [mudrā] is the "vajra meditative absorption of the blessing of the marvels of all the Tathāgatas." To enter into equipoise in that is to focus the mind one-pointedly on the bestowal of the mudrā of the smile. If one asks what kind of thing was bestowed upon his two hands, it is said: "the samaya that generates the marvels of all the Tathāgatas," meaning it serves as the cause for generating the laughter of all the Tathāgatas. If one asks for what purpose it was sought, it is said: "the realm of sentient beings," and so forth.
It is for the sake of causing all realms of sentient beings to experience the unsurpassed bliss and mental joy of all the faculties, such as faith and the eyes and so forth. The wisdom that completely purifies the faculties of all the tathāgatas is the wisdom of vajra laughter. The superknowledges (abhijñā) are also of that very same nature; the attainment of these is the result. The phrase "for the sake of these" means for the cause of accomplishing vajra laughter. The word "intermediate" is similar to the previous [usage].
Likewise, having been empowered by the jeweled crown and silk streamers of the five buddhas, [he is called] "Vajra Joy" (vajrarati) because, through the power of previous momentum, he possesses an indestructible joy like a vajra due to the absence of conceptual thought. "Causing all the tathāgatas to rejoice" means that by realizing and understanding the nature of the tathāgatas and so forth, as well as sentient beings, they become joyful. The word "this" refers to what was spoken and uttered from the heart.
"The teacher who produces the marvelous" means the producer of vajra laughter. For this very reason, it is the wisdom that brings about great joy. In order to show that this wisdom of the Blessed One is uncommon, it is said: "It cannot be known by other scriptures." "Other scriptures" refers to the teachings of other non-Buddhists (tīrthika) and their application to their own meditations.
These cannot be understood through the treatises of others, such as those of Īśvara and so forth. In this way, Vajrahāsa establishes all the Tathāgatas in a marvelous smile. The phrase "the great empowerment" and so forth expresses a summary: because it is both an empowerment and great, it is the "great empowerment," which is the noble Ākāśagarbha. The "light maṇḍala one fathom wide" belongs to Vajrasūrya. The meaning of "great bodhisattva" is Ratnaśrī. "Great laughter" is Vajrahāsa. Regarding the statement, "These are the great bodhisattvas of the empowerment of all the Tathāgatas," they are so called because they wash away the stains of the grasper—the grasper of the objects of apprehension and the apprehending subject, the grasper that produces fear in sentient beings, the grasper that is hostile toward sentient beings, and the grasper that completely abandons the Dharma—by means of fearlessness, loving-kindness, and the nature of the gift of Dharma. Thus, these are the great bodhisattvas of the empowerment of all the Tathāgatas. Furthermore, it is said:
"That which was previously accomplished through the practice of generosity is explained as Vajraratna. Giving fearlessness to all sentient beings is explained as Vajratejas. Loving-kindness toward all beings is the great banner, Vajraśrī. The gift of Dharma is great laughter; these four are explained as the empowerments."
In this context, the perfection of generosity is the mind of Ratnasambhava.
Furthermore, these are established as four types through their conceptual isolates: the generality of the non-apprehension of the object to be given, the giver, and the recipient is the mind of Ratnasambhava. Thus, because this acts to abandon clinging to the objects of the apprehended and the apprehender, the nature of the gift of wealth is the mind of Vajraratna. Moreover, the absence of fear regarding the conceptualizations of the apprehended and the apprehender is the gift of fearlessness; the gift of fearlessness known as the taming of the mind and mental factors is the nature of Vajratejas. Furthermore, by being free from all the darkness of obscurations, non-apprehending loving-kindness is accomplished; therefore, the nature of the gift of loving-kindness is the mind of Vajraśrī. By the power of the force of non-apprehending loving-kindness and the momentum of previous aspirations, the nature of the gift of Dharma—which satisfies sentient beings through the gift of Dharma as it has been realized—is the mind of Vajrahāsa.
Regarding this, it is said:
"Delivering, liberating, and providing relief,
Establishing in nirvāṇa—
These are the minds of Vajraratna and the others."
"Delivering" refers to grasping the meaning as it has been explained, which is by Vajraratna. "Liberating" refers to the aforementioned fearlessness, which is by Vajrasūrya. "Providing relief" refers to the absence of hatred, which is by Vajraśrī.
The meaning of non-abiding nirvāṇa is through the mind of the gift of Dharma, which is the nature of Vajra Laughter. Thus, by means of the manner of Vajra Laughter, one attains a mind of supreme joy, and thereby attains the samādhi in which all phenomena are naturally pure. Then, with the words "Then..." and so forth, it is shown that Vajradharma definitively joins all the Tathāgatas to samādhi. Regarding the words "Then..." and so forth, it should be connected to the statement: "The Blessed One brought forth this essence from his own heart." The word "also" refers back to Vajra Laughter. "Universal Vision" means looking with the eyes everywhere; it is the individual discernment that all phenomena are naturally pure, and the looking toward the protection of sentient beings. Because he is the sovereign or lord of that, he is Avalokiteśvara. Since he is both a great bodhisattva and Avalokiteśvara, he is the Great Bodhisattva Avalokiteśvara, who is the aforementioned Sattvavajra. His samaya consists of the light rays of the sublime Dharma and so forth. Their emergence is their arising from the Dharma in the manner of the Sattvavajra. In order to bless that, he entered into the meditative equipoise of the samādhi, which means he focused his mind one-pointedly on generating the light rays of the sublime Dharma.
The dharma of all the tathāgatas is the miraculous manifestation of the noble Avalokiteśvara. Its samaya is the cause of generation. The essence of all the tathāgatas, known by that name, which was brought forth from his own heart, is called vajradharma. Regarding the phrase "Then," and so forth, it should be connected to the statement that the Blessed One himself transformed into the shape of a great lotus and remained with two hands. As for the phrase "the Blessed One, the Vajradhara himself," because he has thoroughly realized the wisdom of the equality of phenomena, which is the naturally pure nature of the Sattvavajra, it is called the "Sattvavajra samādhi." Since that is naturally pure and is also a phenomenon, it is the manner of the miraculous manifestation of Lokeśvara, like the light rays of the sublime dharma. Their equality is the meaning of emptiness, which is the nature of non-substantiality in the ultimate sense. That is the wisdom. That by which it is thoroughly realized is so called because of that very realization. Because of that very realization, the light rays of the sublime dharma emerge from the Vajrasattva samādhi; they illuminate all world systems, and that which has become their nature is thus designated.
Having gathered the light rays of the sublime Dharma, which are like a lotus pervading all of space, and having assumed a form like that of a lotus, that which is thus performed is explained here as the "Vajrasattva Samādhi." Here, the light rays like a lotus are explained by the term "light rays of the sublime Dharma." With reference to the lotus, it is said: "Dharma abides in Dharma." In this context, the word "Dharma" is explained as referring to the lotus mudrā. Regarding the phrase "became the nature of the dharmadhātu," since Dharma is the cause called the "lotus expanse," it is the dharmadhātu, which is the light rays like a lotus. Its nature, having become the very essence, is established. The phrase "all of that dharmadhātu" refers to the collection of light rays like a lotus. Then, regarding the passage beginning with "Vajra Lotus," it should be connected as follows: the body of the Great Bodhisattva, abiding in the heart, uttered this udāna (solemn utterance). Having performed the samādhis, superknowledges, and so forth of all the tathāgatas, as well as the miraculous powers and emanations of all the buddhas, it means that having generated the wisdom of Lokeśvara and so forth for those to be trained, all of these were gathered into a single buddha-body and became the single body of the noble Avalokiteśvara. Why is that? It is because it is stated: "The Vajrasattva Samādhi is the very state of the Lord Avalokiteśvara."
That which is the supreme vision is so called. Because he is both a great bodhisattva and the Lord Avalokiteśvara, and because he is the sovereign by virtue of having generated that very [state], he is the "Supreme Lord Avalokiteśvara." His essential nature is the state of being the Supreme Lord Avalokiteśvara. Therefore, the samādhi of Vajrasattva is called "that very Supreme Lord Avalokiteśvara."
Regarding the phrase "Aho!" and so forth: because it is both supreme and the ultimate meaning, it is the "ultimate meaning," which is the samādhi of selflessness, the uncontaminated dharma. That itself is primordially pure because it is in every respect free from the conceptualizations of subject and object. If one asks to whom it belongs, it belongs to the self-arisen Buddhas.
If one asks what is so wonderful, it is said:
"Because from dharmas that are like a raft,
Purity is perceived."
A raft is used as a means to cross a river, but once one has crossed, it is discarded. Likewise, the dharmas characterized by hearing, reflection, and meditation, which demonstrate that all phenomena are naturally pure, are like a raft because they serve to cross over the conceptualizations of subject and object. Once those [conceptualizations] are purified, [one realizes] hearing, reflection, and...
That which perceives [the object] in a manner devoid of meditation is like a raft; thus, being both like a raft and a dharma, they are the "dharmas like a raft." Regarding their purity: if those dharmas characterized by hearing, reflection, and meditation—as previously explained—are in ultimate reality without arising because their nature is that of unreal conceptualization, then how can one perceive purity through them? This is what is being shown: the thought "I am the Lord of the World (Lokanātha), who possesses hands, feet, and so forth," is of the nature of hearing, reflection, and meditation, and serves as a means of liberation because it brings about the attainment of uncontaminated meditative concentration (samādhi). However, as for the claim "I am the permanent essence," since that is ultimately without arising, how could that hearing and so forth exist for me? This is because if the dharma (the attribute) does not exist, the dharmin (the subject) cannot exist. Therefore, my hearing and so forth do not exist, and it is truly marvelous that disciples perceive purity in this way. The phrase "in the presence of all the Tathāgatas" means in the presence of the Blessed One Amitābha. Furthermore, the word "also" (yang) in the phrase "and receives the command" is used in reference to Vajrahāsa. Then, regarding the passage beginning with "Then the Blessed One," it should be connected as: "The Blessed One gave that lotus-vajra into his hand."
The meditative absorption (samādhi) of all the tathāgatas is wisdom (jñāna); its samaya is the cause. To focus upon that is to enter into the meditative absorption called the "Vajra-like Indivisible Yoga," which is the meaning of "acting with one-pointed mind in the manner of bestowing the lotus mudrā." If one asks what the manner is, it is stated as "the samaya of the purification of all tathāgatas." The purification of all tathāgatas is the generation of the meditative absorption of Lokeśvara; the samaya of its meaning is the cause that produces it. Why is this? It is shown by the statement beginning with "the realm of sentient beings" and so forth. The complete purity of the nature of the entire realm of sentient beings is the realization of non-dual wisdom, which is free from the objects of apprehended and apprehender; it is for the sake of experiencing all bliss and mental joy. The attainment of the dharma-wisdom of all tathāgatas and the six superknowledges (abhijñā) is the attainment of the state of Lokeśvara himself. The word "and so forth" includes Vajrasattva and the others. Regarding the phrase "the turning of the wheel of the sublime dharma": the "sublime" refers to the dharma of the buddhas and bodhisattvas, and thus it is the "sublime dharma"; this refers to the Lotus family as explained in the Vinaya of Subduing Beings. Its "wheel" is the maṇḍala; the nature of turning it through emanations and drawings is what is meant by "the turning of the wheel of the sublime dharma."
Its essential nature is the very turning of the wheel of the sublime Dharma. If one asks what was performed [to achieve this], it is said: "Having conferred the empowerment of the dharmakāya of all the tathāgatas." The dharmakāya of all the tathāgatas is the Blessed One Amitābha; because it arises from the dharma of the perfection of wisdom (prajñāpāramitā), it is the dharmakāya. This refers to the empowerment of the crown ornament symbolized by that [dharmakāya]. Regarding the conferral of that empowerment, the crown is placed upon his head, and having bound the Dharma-vajra, it is placed on the head and the empowerment is conferred. This is the empowerment as taught in the Vinayaviniścaya-uttaratantra (The Section on Taming Beings): "All the Buddhas, as the lords of the world, confer the empowerment." This indicates the following: by means of the turning of the wheel of the sublime Dharma and the empowerment of the dharmakāya, this [deity] is shown to be the essential nature of the Lord of the Lotus Family. Therefore, having emanated the maṇḍala of Taming Beings exactly as it is in the Vajramaṇi-koṭi-kūṭāgāra, he is surrounded by the tathāgatas such as Akṣobhya and so forth, but not by Vairocana. [He is surrounded by] Vajrasattva, Vajraratna, Vajralocanā, Vajrakarma, and the one called Vajradharma; furthermore, having emanated Vajralocanā and conferred the empowerment of Amitābha upon the Noble Avalokiteśvara, the Lord of the Lotus Family, he is thus empowered.
In order to emanate the maṇḍala for the sake of taming sentient beings, the noble Avalokiteśvara was supplicated with the one hundred and eight names. Thus, the teaching on the first application samādhi of the Lotus family is for the purpose of realizing the vast meaning through a concise summary. Otherwise, it would also be necessary to state, "This is the buddhafield of all the tathāgatas," and so forth. Furthermore, one should generate Vajranetra as the nature of the Tathāgata family by means of this essence mantra and confer empowerment through the empowerment of the jeweled crown and silk pendants of the five buddhas; it is not by the dharmakāya alone. Its meaning is stated to be otherwise: if the meditator of the Vajradhātu maṇḍala wishes to emanate it, Vajranetra should be generated as the nature of the Tathāgata family, but not as the lord of the Lotus family. One should not say that Vajranetra is not of the Tathāgata family, because it is explained in this very text that all sections of the Vajradhātu are of the Tathāgata family and all sections of the Taming of Beings are of the Lotus family. It also appears in this very text that all of the Lotus family are empowered by Amitābha, whereas the Tathāgata families are empowered by the jeweled crown and silk pendants of the five buddhas. Therefore, one should not entertain any doubt.
Regarding the phrase "he gave them into his two hands": he was empowered by the vajra-name empowerment of "Vajralocanā," who is the mistress of the Lotus family and possesses the manner of the Tathāgata family. By gazing at the lotus mudrā with the vajra-vision, she is indicated by those two, and thus she is called "Vajralocanā." Regarding the phrase "the petals of the vajra-lotus" and so forth: holding the lotus with the left hand in a proud manner, he opens the petals of the lotus situated at his heart with his right hand, gazing and discerning with the vajra-vision. How does he gaze? It is said that he gazes at it as the nature of passion being utterly pure and non-attached. This refers to discerning and meditating upon the wisdom of the selflessness of phenomena as being free from the stains of subject and object. Through that meditation, it is as it has been said: "Just as this red lotus is not stained by the defects of dye, if one meditates on all things as pure, one will likewise not be stained by sin." Regarding the phrase "this is of all the Buddhas": that which was spoken by the Blessed One and now resides in their hands is this. If one asks to whom it belongs, it belongs to all the Buddhas. If one asks what its function is, it is "that which realizes the reality of passion"; this explains the suchness of passion. Because it causes disciples to comprehend it in the manner just described, this is that which causes the realization of the suchness of passion.
If one asks, "Is this distinct from the self or not?" it is said, "It is the self." Regarding the phrase "bestowed into my hand," it means that the lotus, which is of the nature of the self, was bestowed into my hand. Therefore, it is said, "my dharma shall abide." In this way, one is poised in the meditative absorption of the Vajra Dharma of all the Tathāgatas. Through a mind poised in meditative absorption, one comes to know things exactly as they are, and by that, the afflictions and secondary afflictions are severed. Therefore, the Blessed One Vajratīkṣṇa, who is the essence of the wisdom of all the Tathāgatas, will sever the afflictions and secondary afflictions of the mind and mental factors; this is what is shown by the words "Then," and so forth, which should be connected to the statement: "Then the Blessed One brought forth this essence from his own heart."
As for the Great Bodhisattva Mañjuśrī, because he is free from the hardness of the afflictions, he possesses the splendor of being gentle and supple. One who possesses such a radiance is both a Great Bodhisattva and Mañjuśrī, and is thus the Great Bodhisattva Mañjuśrī. The form of the five-pronged vajra residing in the hearts of all the Tathāgatas is the Great Vajra Holder. His samaya is the manner of the weapon of insight and so forth. Its emergence is its arising from the dharma of the form of the Sattva Vajra residing in the hearts of the Tathāgatas.
In order to bless and stabilize that, he entered into the meditative absorption (samādhi) known by the name of the emanated object, which is as indivisible as a vajra. This means that the Blessed One focused his mind one-pointedly on emanating and generating the weapons of the insight of the Sharp Vajra and so forth. Regarding the phrase "the samaya of the great insight and wisdom of all the Tathāgatas," the essence of the weapons of the great insight of all the Tathāgatas and so forth is the Blessed One Mañjuśrī. That itself is wisdom, and its samaya is the cause. The essence of all the Tathāgatas, which is issued from his own heart and is called vajratīkṣṇa, is what is meant by that name. As for the phrase "then," it should be connected to the statement that it remained in the two hands of the Blessed One. "That very Vajra-holder" refers to the Sattvavajra residing in the hearts of all the Tathāgatas. "Becoming the sword of insight and wisdom" means that it became a sword held in the hand. "Becoming the form of the vajra space" means that all those weapons of insight became the single form of the vajra space, becoming a single sword. Here, too, the support indicates the supported, as it is said: "Its force is that which cuts the afflictions."
Then, regarding the passage beginning with "From that shape of the vajra sword," it should be connected as follows: the bodhisattva mahāsattva Mañjuśrīkumārabhūta arose and uttered this inspired utterance. The insight and wisdom of all the tathāgatas is the noble Mañjuśrī. That which constitutes the insight, wisdom, and so forth of all the tathāgatas is what is meant by "the insight, wisdom, and so forth of all the tathāgatas." This refers to the miraculous powers and emanations of all the buddhas; having performed these, all the bodies of the tathāgatas became one and transformed into the body of the noble Mañjuśrī.
If one asks by what cause, it is said: "The samādhi of Vajrasattva is the state of being the exceedingly gentle Mañjuśrī." Whatever is the domain of the beautiful Mañjuśrī is the exceedingly gentle Mañjuśrī; it is because its very essence is the exceedingly gentle Mañjuśrī. What is the meaning? It is the samādhi of Vajrasattva. That which, having unified all the tathāgatas, generates the body of the noble Mañjuśrī, is called "the samādhi of Vajrasattva is the state of being the exceedingly gentle Mañjuśrī."
"O, may all the buddhas consider me to be Mañjughoṣa!" Regarding this, "O" (Ema) expresses wonder. "I" refers to all the buddhas themselves; I am not one who follows the voice of others, such as the childish. "Consider me to be Mañjughoṣa."
The phrase "thus it is said" refers to the intention that this is a soft and melodious melody, as explained in the established tenets of the Buddha. If one asks, "What is so wonderful?" it is said: "Because although insight is formless, it is perceived as melody itself." This means that while I am the essence of the non-dual perfection of insight (prajñāpāramitā), it is wonderful that disciples perceive me in the form of the bodhisattva Mañjuśrī.
The phrase "abiding upon the moon maṇḍala to the right of all the Tathāgatas" means to the right side of the Blessed One Amitābha. Furthermore, "receiving the command" refers to looking toward Vajradharma; it means having received the command in order to generate the liberation of disciples through one's own [manifestation].
Regarding the words "Then," and so forth, it should be connected as: "The Blessed One gave that vajra-sword into his two hands." The sword of the insight and wisdom of all the Tathāgatas is the mudrā. The wisdom that is indivisible like a vajra when focused upon that is called "Vajra Wisdom." To "enter into meditative equipoise" upon that means to make the mind one-pointed in the manner of bestowing the sword.
If one asks, "What is its nature?" it is said: "The samaya that cuts the afflictions of all the Tathāgatas." The one who cuts the afflictions of all the Tathāgatas is the Blessed Noble Mañjuśrī. "Samaya" refers to the cause for generating that [realization].
Why is this? It is because the passage beginning with "the realm of sentient beings" and so forth was spoken. To sever all the sufferings of the entire realm of sentient beings is to bring about the abandonment of all suffering; this severing of suffering is for the purpose of causing all happiness and mental well-being to be experienced. The speech of all the tathāgatas is the Blessed One, the noble Mañjuśrī. Because one follows and proceeds according to that, it is the "insight that follows speech," which means the essence of realizing Mañjughoṣa. To be "perfected" by that is to be fully accomplished; that itself is the supreme siddhi. The word "intermediate" is used to indicate that other qualities are also to be perfected. "For the sake of those" means for the sake of attaining Mañjughoṣa. "In that manner" refers to the empowerment through the jeweled crown and silk streamers of the five buddhas. "Vajra Intelligence" means that because he possesses non-dual intelligence, he is the "Vajra Intelligence." Precisely because of that, since this is the essence of the insight of definitive penetration, it is the sublime insight that follows speech. One should understand that the essence of the insight that follows speech is the Vajra Speech, which resides in the hand by way of abiding in the non-dual prajñāpāramitā. The striking of all the tathāgatas with that sword is taught to be the application to the samādhi of making them invisible.
"This is the [sword] of all the buddhas" refers to what is held in his own hand. If one asks what this is, it is said to be the "method of the perfection of wisdom" (prajñāpāramitā-naya). By way of the sword, one attains abiding in the perfection of wisdom through the stages of hearing, reflecting, and meditating; for that very reason, the sword is explained as the perfection of wisdom. By the same cause through which it is the form of the sword of the method of the perfection of wisdom, it performs the act of cutting. If one asks what it cuts, it is "all enemies," namely attachment and so forth, as well as external objects. Because its very nature is to definitively eliminate the evils of attachment and so forth, it is the method of the perfection of wisdom; therefore, it is called the supreme destroyer of all evils. Thus, having cut the afflictions and secondary afflictions of all the tathāgatas with the sharp vajra, the mind free from the afflictions, secondary afflictions, and obscurations—by the power of the force of previous momentum and through the might of the superknowledges and so forth—enters the maṇḍala by way of the maṇḍala-circle of the vajra-cause. To demonstrate this, it is said, "Then," and so forth, which should be connected as: "Then the Blessed One emitted this essence from his own heart." Immediately following the generation of the mind of awakening...
Because he possesses this nature of emanation, which is the thorough turning of the maṇḍala of the wheel of Dharma, he is the "Great Bodhisattva who, immediately upon generating the mind of awakening, turns the wheel of Dharma." Since he is both a Great Bodhisattva and one who turns the wheel of Dharma immediately upon generating the mind, he is the "Great Bodhisattva who, immediately upon generating the mind, turns the wheel of Dharma." The one with the form of the Vajrasattva as described is Samantabhadra. His samaya is the manner of the great maṇḍala and so forth. The remainder is as before; the meaning is that he acts with one-pointed mind to generate the emanations of the maṇḍala and so forth. Regarding the phrase "the samaya of the wheel of all Tathāgatas," the wheel of all Tathāgatas is the manner of the maṇḍala and the Vajra-Cause. Its samaya is the cause of generation. "That very Blessed One, the Vajra-Holder" means that he has become and emerged as all the maṇḍalas taught in the sections of the Vajradhātu and so forth, such as the Vajradhātu itself. "The shape of the vajra-wheel" refers to the form of a wheel with eight spokes, each having a single-pointed vajra. Regarding the phrase "Then..." and so forth, it should be connected as: "Abiding in the heart of the Blessed One, he uttered this intentional utterance." The wheel of Dharma of all Tathāgatas is the Blessed One, the Vajra-Cause.
To "turn" that is to generate it within the mental continuums of sentient beings. Regarding that and so forth: as soon as they have generated the mind of awakening, all the Tathāgatas perform all the miraculous powers and emanations of the Buddhas, such as turning the wheel of Dharma. Then, all the Tathāgatas become one and transform into the body of the Bodhisattva Mahāsattva who turns the wheel of Dharma immediately upon generating the mind of awakening.
If one asks what the cause is, it is said: "Because of the very act of turning the wheel of Dharma immediately upon generating the mind." It is "turned" by the cause of turning the wheel of Dharma through the mere generation of the mind. Because that is its very essence, it is indeed "turned."
If one asks whose it is, it is said: "Of the one possessing the supreme Vajra Dharma." This refers to the samādhi of Vajrasattva, in which, by way of unifying all the Tathāgatas into one, they focus one-pointedly on generating the Vajra cause.
"O, I am the Lord of the Vajra Wheel" means that I am the nature of emptiness. If one asks whose it is, it is said: "Of the one possessing the supreme Vajra Dharma." That for whom the Vajra itself is the supreme Dharma is "the one possessing the supreme Vajra Dharma," which refers to the Tathāgatas. The meaning is the dharmatā (the nature of phenomena) of their suchness.
If one asks what is so marvelous, it is: "Because even by the mere generation of the mind..." This refers to the wheel of Dharma immediately following the generation of the mind.
"The maṇḍala was thoroughly turned," it is said. This is what is being shown: although I am the essence of non-dual wisdom, it is a great wonder that I am perceived and realized by those to be trained as performing the benefit of sentient beings by emanating a maṇḍala. Regarding the phrase "abiding upon the moon maṇḍala to the left of all the tathāgatas," this refers to the left side of the Blessed One Amitābha. The word "also" (yang) is used because previously he received the command in the manner of the noble Mañjuśrī in order to generate insight and wisdom, whereas now it is for the purpose of turning the maṇḍala; thus, the word "also" is mentioned. Regarding the phrase "Then," and so forth, it should be connected with the statement: "The Blessed One placed that wheel in his two hands." Regarding the phrase "having entered into the meditative absorption called the wheel of all the tathāgatas," the wheel of all the tathāgatas is the eight-spoked wheel held in the hand of Vairocana. The meditative absorption focused upon that is called the "Vajra Wheel of All Tathāgatas." Entering into that meditative absorption means that he focused his mind one-pointedly on the manner of bestowing the wheel. The great maṇḍala of all the tathāgatas refers to the great maṇḍalas such as the Vajradhātu and the Vajra Cause. Its samaya is the cause. Why was that wheel bestowed?
Regarding the passage beginning with "of sentient beings" and so forth: it is so called because it enters the realms of sentient beings without exception or remainder, thereby attaining the state of non-retrogression. As for the experience of all happiness and mental joy, by abiding in that, the bodhisattva mahāsattva becomes irreversible from the path; thus, it is "non-retrogression" (avaivartika), for that which does not turn back is "non-retrogression." The wheel of the sublime Dharma of all the tathāgatas is the maṇḍala. To turn that is to turn it within the mental continuums of those to be trained. That itself is the supreme accomplishment; "for the sake of those" refers to the cause for generating the turning of the wheel of Dharma within the mental continuums of those to be trained immediately upon the generation of the mind of enlightenment by the bodhisattva mahāsattva. The word "intermediate" includes others as well. "Likewise" refers to having been empowered by the crown jewel of the five buddhas and the silk pendants. Regarding "Vajragarbha," vajra is the wisdom of emptiness (śūnyatā-jñāna). Garbha is explained as that which is to be cherished. Since it is the cause for accomplishing that, the "wheel" is the being (sattva) characterized by that Vajragarbha; thus, he is Vajragarbha. "Establishing in the state of non-retrogression" means that the very essence of non-retrogression is "non-retrogression-ness"; establishing in that very non-retrogression is to make one's own nature into all the tathāgatas. "This is of all the buddhas..." [and so on].
"That which is given into my hand is that of all the buddhas." If one asks what its function is, it is said: "It completely purifies all phenomena." "All phenomena" refers to the generation of the mind of awakening and so forth. By entering their maṇḍala, these are purified; therefore, the wheel is that which completely purifies all phenomena. The wheel of those who are irreversible is the "irreversible wheel." The word "ni" (indeed) is used for emphasis, meaning that this belongs to those who are irreversible and not to others. Therefore, it is said: "It is explained as the essence of awakening." In comparison to the awakening of śrāvakas and pratyekabuddhas, unsurpassed, perfectly complete awakening is supreme and thus constitutes the "essence." Since the nature of that is this wheel, it is called the "essence of awakening." "Explained" means as taught in this tantra. Thus, having caused the tathāgatas to enter the maṇḍala by means of the Vajra Cause, the manner in which Vajra Speech—which is the unelaborated nature of phenomena—is definitively applied is shown by the passage beginning with "Then." This should be connected as: "Then the Blessed One brought forth this essence from his own heart." Because he realized that all phenomena are beyond the path of speech and that sounds are like echoes, he has no verbal expression here and is therefore "silent."
Because he is both a great bodhisattva and one who does not speak, he is the "Great Bodhisattva Who Does Not Speak," namely Samantabhadra in the manner of the Vajrasattva. His samaya is the form of the syllables of the dharma. That which arises from it is whatever dharma arises through the manner of the Vajrasattva. Its "blessing" (adhiṣṭhāna) refers to the meaning of "making one-pointed in the aspect of emanating and generating the syllables of the dharma and so forth," which is the meditative absorption (samādhi) that stabilizes. Regarding the phrase "the samaya of the recitation of all the tathāgatas": "vajra speech" is the recitation. Its samaya is the causal basis for generation, the essence-mantra (hṛdaya) known as vajrabhāṣa. Regarding the passage beginning with "Then," it should be connected as: "The Blessed One himself became the expanse of vajra recitation and remained with two hands." The phrase "the Blessed One Vajrapāṇi himself" refers to the manner of the Vajrasattva. The "syllables of the dharmatā of all the tathāgatas" are called "syllables of the dharma" because they are the emergence of sound; they are explained as referring to the mudrā of the tongue. Why is this so? Because the emanation of forms from one's own mudrā is here intended to be all of one's own emanations. For this reason, what is called the "shape of vajra recitation" is the mudrā of the tongue. Regarding the passage beginning with "Then," etc.:
Having assumed the form of a bodhisattva, one should connect this with the phrase, "uttered this inspired utterance." The "nature of phenomena (dharmatā) of all tathāgatas" refers to the fact that all phenomena are free from conceptual elaboration (niṣprapañca). Whatever [actions] such as these are, they are performed up to the point of generating the vajra-speech samādhi for those to be trained. Regarding the phrase "the samādhi of Vajrasattva is utterly beyond words," that which is without words is "beyond words." Because it is both beautiful and beyond words, it is "utterly beyond words"; because it is the very essence of that, it is "beyond-ness." This is the meaning: because one has unified all buddhas and thoroughly meditated upon the form of the great bodhisattva Vajra-Speech. "O, of the self-arisen ones" refers to the buddhas. "Secret" is so called because it is to be treated with compassion for those beings who are not suitable vessels for it. For that very reason, it is said, "I have spoken with intentional language (saṃdhāyabhāṣita)." Intentional language refers to words spoken with a specific intention for the sake of the provisional meaning (neyārtha). "I" refers to speaking of oneself. "Spoken" (saṃdhāya) means "explained." If one asks, "What is so wonderful?" it is said, "Because," and so forth. Because, by means of the maṇḍala and other methods, the sublime Dharma is taught and shown to be inexpressible by words, it is said, "free from the elaboration of words." This is what is being shown:
Ultimately, since there is no occurrence of teaching the Dharma, it is truly marvelous that by teaching conventionally, the disciples perceive it as teaching ultimately. Regarding the phrase "behind all the Tathāgatas," this refers to the Blessed One Amitābha. As for the passage beginning with "Then," it should be connected to the statement: "The Blessed One gave that vajra recitation into his hand." The speech of all the Tathāgatas is the mudrā of the tongue; focusing upon that is the samādhi called Vajra Speech. To enter into meditative equipoise therein means to focus the mind one-pointedly on the manner of giving the tongue. The wisdom of the speech of all the Tathāgatas is the certainty of the mode of vajra speech, which is the absence of conceptual elaboration regarding all phenomena. Its samaya is the cause. The accomplishment of the speech of the entire realm of sentient beings, without exception, is the attainment of the four types of perfect analytical knowledge. The secret essence of the speech of all the Tathāgatas is the secret of the speech of all the Tathāgatas, which is the essence of vajra speech. The phrase "in that same way" refers to the conferral of empowerment through the jeweled crown and silk pendants of the five Buddhas. Regarding the term "vajra words," it is called "vajra words" because it is characterized by the fact that all phenomena are free from conceptual elaboration, or because it is characterized by the phrase "abandoning sound."
Regarding the phrase "by that vajra recitation," it refers to the manner of the mudrā of the tongue abiding in one's own hand. Regarding the phrase "speaking correctly to all the tathāgatas," it means that one applies oneself to uttering vajra words, which are of the nature of correct speech, and utters this inspired utterance. The word "this" refers to what resides in the mind. Regarding the phrase "this is of all the buddhas," it is said to be held in one's own hand. If one asks what that is, it is said: "it is called vajra recitation." To speak without conceptual elaboration is what is called and explained as "vajra recitation." Regarding the phrase "this mantra of all the tathāgatas is the swift achiever," this refers to the very speech of the Dharma without conceptual elaboration, having abandoned sound. It is the swift achiever of the mantras taught in the Vajradhātu section of all the tathāgatas. Regarding the phrase "the wisdom of the vajra nature of phenomena," and so forth, this is a summary. The "vajra nature of phenomena" is the non-dual samādhi. Its "wisdom" is the certainty of the vajra Dharma. The "insight of all the tathāgatas" is wisdom, which is the "vajra sharpness." The "great wheel of Dharma" is the maṇḍala; the wisdom that turns it is the "vajra cause." The "conceptual elaboration of the speech of all the tathāgatas" is the conceptualization of the voice.
That wisdom of conceptualization is the Vajra Speech. The being who arises from the great wisdom of all the tathāgatas is the Great Wisdom Being (jñānasattva); this is the meaning of the statement that he arises from the perfection of wisdom (prajñāpāramitā). Furthermore, it is said: "The King of the Perfection of Wisdom is the Lord of Sages, Amitābha." These are also to be established in four aspects of exclusion: for the sake of establishing [beings] in liberation, release, relief, and nirvāṇa. From the ocean of samādhi of the reversal, the manner of the authentic samādhi of Vajra Dharma is "liberation," which means that with a mind in meditative equipoise, one thoroughly knows reality exactly as it is. With the Vajra Sharp, one effects liberation from the afflictions and secondary afflictions. With the Vajra Cause, one provides relief to wandering beings through various modes of miraculous power and emanations. With the Vajra Speech, one establishes [beings] in nirvāṇa by realizing the non-proliferated dharma beyond conceptual words. Thus, since those who have been joined to the non-proliferated dharma of all the tathāgatas by the Vajra Speech will not achieve accomplishment without offerings, for that reason, the offering of all the tathāgatas of the Vajra Action, without exception or remainder, is expressed by the words "Then," and so forth.
Then, it should be understood that the Blessed One extracted this essence from his own heart. That which possesses the various and diverse activities for the sake of all tathāgatas and for the benefit of all sentient beings without exception is called "the activity of all tathāgatas." Because he is both the activity of all and a great bodhisattva, he is the "activity of all of the great bodhisattva." The Vajrasattva as described is his samaya. That which arises from it consists of the light rays of all activities and so forth. In order to bless the activity through the manner of Vajrasattva, he enters into the meditative absorption (samādhi) called "the indivisible vajra-like," which means he focuses his mind one-pointedly on the manner of generating the light rays of activity and so forth. The samaya of the activity of all tathāgatas is the cause; it is the cause produced from the vajra. The word "this" refers to what resides in the heart. Regarding the phrase "Then," it should be understood that the Blessed One himself transformed into the form of the Vajra of Activity and remained with two hands. "All activities" refers to the crossed-vajra (viśvavajra). The equality of that activity arises from the mere non-conceptualization of the ultimate nature of non-substantiality. His jñāna (wisdom) is the realization of that.
"Thoroughly realized" refers to that which is realized through the abandonment of all conceptual constructions without exception; because it is the very essence of that, it is called "thoroughly realized." If one asks what "thoroughly realized" is, it is the samādhi of Vajrasattva. The meaning is that he focused his mind one-pointedly on the generation of the variegated vajra (viśvavajra) through the manner of the emergence of the light rays of enlightened activity and so forth. "That very Blessed One Vajrasattva" refers to the Vajrasattva of the mind. "Having become the light rays of the enlightened activity of all the Tathāgatas and having emerged" means that the light rays resembling a variegated vajra became the light rays of enlightened activity. The enlightened activity of all the Tathāgatas is the variegated vajra. The expanse of that activity is the cause of the variegated vajra; the pervasion by light rays resembling a variegated vajra is the expanse of the enlightened activity of all the Tathāgatas. Its nature is its very essence. "Having become" refers to within the world systems. Then, in the passage beginning with "Then," having become the body of a bodhisattva and remaining in the heart of the Blessed One Vairocana, he uttered this inspired utterance (udāna); this is how it should be connected. Regarding the phrase "having performed the miracles and emanations of all the Buddhas, such as the enlightened activity of all the Tathāgatas,"...
The enlightened activity of all the tathāgatas is the welfare of sentient beings through the generation of the vajra-activity samādhi. Having performed those and other such deeds, all those tathāgatas became one and transformed into the body of the great bodhisattva Vajrakarma. Why is that? It is said, "The samādhi of Vajrasattva is the very infinity of the enlightened activity of all the tathāgatas." The infinity of the enlightened activity of all the tathāgatas refers to that which is characterized by the emanations of the buddhas and the ripening and liberation of sentient beings; because it is their very essence, it is the "very infinity of the enlightened activity of all the tathāgatas." To ask to whom this belongs, it is specified as "the samādhi of Vajrasattva." This refers to that which generates the great bodhisattva Vajrakarma by unifying all the tathāgatas, as numerous as the atoms in all world systems; this is what is meant here by the "samādhi of Vajrasattva."
Regarding the phrase, "O, the certainty of the buddhas," "certainty" means that which is infallible and meaningful. To whom does it belong? It belongs to the buddhas. "All enlightened activities" refers to the activities for the welfare of sentient beings and the activities of the buddhas' emanations. They are "many" because they pervade the entire expanse of space without exception. What is so wonderful? It is said, "The purpose of the buddhas," and so forth.
The meaning of "Buddha" is the cause for the welfare of migratory beings. Because it is spontaneously present, the engagement in vajra activity in a non-conceptual manner is truly marvelous. Irreversible activity is "vajra activity" because it engages through the power of the force of previous momentum and possesses an indivisible nature. If one asks, "Even if it engages spontaneously, why is it so marvelous?" it is marvelous because it appears to engage in activity through the power of spontaneous presence.
"In the presence of all the Tathāgatas" means in the presence of the Blessed One Amoghasiddhi. Regarding the phrase "Then..." and so forth, it should be connected as: "The Blessed One likewise bestowed that vajra of activity." Because it is both the infallible [activity] of all the Tathāgatas and a vajra, it is the "Infallible Vajra of All Tathāgatas," which is the crossed vajra (viśvavajra). The meditative absorption focused upon that is called the "Infallible Vajra." To enter into equipoise in that means to focus the mind one-pointedly on the manner of bestowing the crossed vajra, up to that point.
The "offering of all the Tathāgatas" consists of performing the welfare of sentient beings and making offerings to the Buddhas. To "engage" in that is to engage in the offering of all the Tathāgatas. By the word "and so forth," the generation of the mind of enlightenment and other such acts are included. Regarding that very [infallibility] and so forth, it is infallible...
All the extensive rituals of immeasurable activity are the engagement in the offerings to all the tathāgatas and so forth. Because they are both certain and immeasurable, they are called "certain and immeasurable." All the extensive rituals of activity include the extensive rituals for generating the mind of awakening (bodhicitta) and so forth, each of which is infinite. Their samaya is the cause. All the activities of the realms of sentient beings, without exception or remainder, are those previously explained. Their accomplishment is their completion. This is for the sake of experiencing all happiness and mental well-being. The vajra activity of all the tathāgatas is the very mode of the great bodhisattvas. Because it is the essential nature of vajra activity, it is "vajra activity itself." Its wisdom and the six superknowledges (abhijñā) are the very activity, wisdom, and superknowledges of all the tathāgatas. Since that itself is the wisdom of the supreme siddhi, it is the cause for that. The word "intermediate" includes the stages (bhūmi), the perfections (pāramitā), and so forth. Regarding the phrase "turning the wheel of all activities," the wheel of all activities refers to all the activity maṇḍalas and their respective families.
Regarding the phrase, "having been empowered by the vajra empowerment of all the Tathāgatas in the very act of turning the wheel of all enlightened activities," this teaches the preliminary application of the meditative absorption (samādhi) up to the point of bestowing the empowerment of the variegated vajra garland by means of the syllable OṂ and the Sky-Treasury mudrā, in order to emanate the activity maṇḍala. One should understand that in the Vajradhātu maṇḍala, empowerment is to be conferred by means of the crown and silk streamer empowerment of the five Buddhas, according to the manner previously explained. Furthermore, the master, holding a variegated vajra, should perform the ritual of the activity maṇḍala and bestow the insignia of the variegated vajra upon the disciples. It is called the "variegated vajra" because it possesses various colors, because it is characterized by the variegated vajra itself, and because it performs various activities; thus it is explained as the "variegated vajra." Regarding the phrase, "having entered one's own heart," this means that with the left hand in the proud gesture holding a variegated bell, the right hand holds a vajra at one's own heart in the manner of praise, thereby engaging all the Tathāgatas of the ten directions in the enlightened activities of one's own liberation. The phrase, "This is of all the Buddhas," refers to the variegated vajra held in one's own hand. The phrase, "the supreme performer of all activities," means that it perfectly accomplishes the various activities as they have been described. The phrase, "I am," indicates that it is oneself.
In that way, for what reason is the viśvavajra applied to the various [deities]? Having thus made offerings to all the tathāgatas of the vajrakarma without exception or remainder, the teaching on how he was protected by the vajra-rakṣā—previously protecting him from falling into the minds that desire other vehicles—is as follows: "Then," and so forth, should be connected with the statement, "The Blessed One drew forth this essence from his own heart." Because he is both a mahābodhisattva and one whose diligence is difficult to overcome, he is the "Bodhisattva of Difficult-to-Overcome Diligence." That which is difficult to overcome through diligence is "difficult-to-overcome diligence," which is the diligence of non-retrogression and the diligence of enthusiasm for great enlightenment. The form of the five-pronged vajra residing in the hearts of all the tathāgatas is Samantabhadra, and his samaya is the manner of the firm armor and so forth. That which arises from that is the manner of the sattvavajra; that which is blessed by it is for the sake of making it firm. The samādhi that is indivisible like a vajra is that into which he entered; this refers to the state of making the mind one-pointed in the manner of emanating and generating the firm armor. If one asks what it is like, it is called "the protection of all tathāgatas," which is the firm armor. Its samaya is the cause. Its essence, the wisdom residing in one's own heart, is the "essence" (hṛdaya*).
"Vajra-rakṣa" is the name. The phrase "this" refers to what abides in the mind. "That very Blessed One Vajrapāṇi" refers to the form of the Vajrasattva; because he is the cause for the generation of Vajrapāṇi, he is explained as "Vajrapāṇi." "Having become a firm armor" means a firm armor of vajra nature. Having become that, he entered the heart of the Blessed One Vairocana. Having assumed the shape of armor the size of the expanse of space, through the process of withdrawal, he was emitted from the heart and came to abide in his two hands. Regarding the phrase "Then," and so forth: it should be connected as "having assumed the body of a bodhisattva, he uttered this inspired utterance." "To all the Tathāgatas, having performed the extensive rites of protection and so forth, and the miraculous powers and emanations of all the Buddhas" means that generating the samādhi of Vajra Protection for those to be trained is the protection for all the Tathāgatas; that is the extensive rite. That itself is the activity. Whatever belongs to that category is so designated. Having performed those and the miraculous powers and emanations of all the Buddhas, all those bodies of the Tathāgatas became one, and became a single body of invincible diligence. If one asks by what cause: it is stated that the samādhi of Vajrasattva is the supreme, invincible diligence itself.
That diligence which is firm and extremely difficult to overcome is the supreme, invincible diligence; because it is suchness, it is indeed difficult to overcome. If one asks what that supreme, invincible diligence is, it is the samādhi of Vajrasattva. This refers to the generation of the Great Bodhisattva in the form of Vajrapāṇi, having unified all the Buddhas as numerous as the atoms in all world systems; this is what is called the "great diligence that is difficult to overcome" in the samādhi of Vajrasattva. "O, the armor of diligence!" refers to the armor whose nature is diligence.
That which possesses a stable nature is what is called "the stable self." It is the self of what is called "the Tathāgata, the dharmakāya." "The most stable self" means the indivisible. If one asks, "What is so wonderful?" it is because it is said: "Because it is stable, although it is not a body, it is the supreme creator of the vajra body." Since the Tathāgatas do not possess a form body (rūpakāya) and the dharmakāya is by nature invisible, it is truly wonderful that they appear in the nature of form and assume the vajra body. This is what is being shown: since the Tathāgatas are in the ultimate sense the very essence of the dharmakāya, they do not possess a form body at all.
To think that through this Vajra Protector, disciples are made equal to the vajra form bodies of the tathāgatas—this is truly marvelous! Regarding the phrase "of all the tathāgatas," this refers to the right side of the Blessed One Amoghasiddhi. "Receiving the command" means for the purpose of protecting all the tathāgatas. Regarding the words "Then," and so forth, it should be connected as: "The Blessed One gave that ritual into his hand." The mudrā of the vajra armor of all the tathāgatas is the "Vajra Firmness"; the meditative absorption focused upon that is called the "Vajra Firmness of All Tathāgatas." To enter into equipoise in that means to focus the mind one-pointedly on the manner of bestowing the armor. The perfection of diligence of all the tathāgatas is the Blessed One Vajra Protector. His samaya is the cause of generation. Why was it given? It is said, "the realms of sentient beings," and so forth. "To fully protect the realms of sentient beings without exception or remainder" means to turn them away from desiring other vehicles and to ward off external harms through the mudrā of Vajra Protector. This is also for the sake of experiencing all mundane and supramundane happiness and mental well-being. Regarding the phrase "to accomplish the supreme attainment of the vajra body of all the tathāgatas":
The vajra body of all the tathāgatas is the body of vajra protection. The word "and so forth" includes those not explicitly mentioned. As for "vajra friend," it is explained as a "vajra friend" because it fulfills the purpose of a friend by averting the faults described, and because it is indivisible. "Arming all the tathāgatas" means making the realms of sentient beings the essence of Vairocana and the others. "This is of all the buddhas" refers to the armor held in one's own hand. "The supreme armor of loving-kindness" is so called because it fulfills the purpose of loving-kindness. Furthermore, it is said to be "protected by firm diligence," which means the essence of diligence that has purified the three spheres. Because it is so, it is called a "great friend." Thus, having protected all the tathāgatas with the vajra protection, the meaning of "one should protect them by guarding them with the vajra yakṣa protection" is expressed by the passage beginning with "Then the Blessed One," which should be connected to the statement that the Blessed One drew this essence from his own heart. He is both a great bodhisattva and one who utterly subdues all māras; therefore, he is the "great bodhisattva who utterly subdues all māras."
Because they are both māra and all-encompassing, they are "all māras." To "thoroughly conquer" them is to render them completely invisible. That which possesses this quality is "the thorough conqueror of all māras." The manner of Vajrasattva as described is that of a great bodhisattva. His samaya is the form of the great fangs and so forth. "Arising from that" refers to the manner of the Sattvavajra from which it originates. In order to bless that, he entered into the meditative absorption (samādhi) called "the indivisible vajra-like," which means he focused his mind one-pointedly on the emanation and generation of the fangs in the form of weapons. Because it is the method of all the tathāgatas, it is "the method of all tathāgatas"; this refers to the Blessed One Vajrayakṣa, who devours desire and the other afflictions. Regarding the phrase "Then," and so forth: it should be connected to the statement that the Blessed One himself transformed into the shape of a vajra-fang and emerged, abiding in his two hands. "That very Blessed One, the Vajra-holder" refers to the form of Sattvavajra. "Having become the great weapon of the vajra-fang" means it is called a "weapon" because the fang fulfills the function of a weapon. Regarding the phrase "Then," and so forth: it should be connected to the statement that, having assumed the body of a great bodhisattva, he uttered this inspired utterance (udāna).
Regarding the phrase, "having performed the miraculous powers and emanations of all the Buddhas by means of the subduing of the malevolent of all the Tathāgatas, and so forth": the "subduing of the malevolent of all the Tathāgatas" refers to the Blessed One Vajrayakṣa, because he is both the malevolent ones of all the Tathāgatas and the one who subdues them. He is called "the Subduer" because he subdues all malevolent beings. The word "and so forth" includes the generation of the mind of awakening and other such acts. Having thus performed the miraculous powers and emanations of all the Buddhas, such as the subduing of the malevolent, he became a single body, the Vajrayakṣa body of all the Tathāgatas.
If one asks for what reason, it is because it is taught that "the samādhi of Vajrasattva is the complete destruction of all Māras." That which has the nature of utterly and completely destroying all Māras is "the complete destruction of all Māras." Because its essence is the complete destruction of all Māras, it is "the state of the complete destruction of all Māras." By what means? By the samādhi of Vajrasattva. That which unifies all the Tathāgatas and generates them in the form of Vajrayakṣa is called "the samādhi of Vajrasattva, the complete destruction of all Māras."
Regarding the verse: "Aho! I am the Buddhas, the method of the Compassionate Ones": the term "I" indicates one's own self.
"Buddhas who possess compassion" refers to the Buddhas whose nature is non-referential compassion. Because it is both a method and great, it is called "great method." If one asks what is so marvelous, it is said: "Though peaceful," and so forth. Because they are peaceful—meaning they are free from the afflictions along with their habitual tendencies—yet for the sake of acting for the benefit of sentient beings, they "even manifest as fierce." This means they manifest as violent and wrathful to those who must be subdued by such means. Regarding this, it is said:
"Whatever is craving, whatever is sharp,
Whatever is fierce, whatever is tormented,
Whatever eats flesh, blood, and marrow—
That is explained as the fierce."
The fierce transformation is itself the "fierce" (māraṇa) state. Although that is something to be censured, to manifest as fierce for the sake of sentient beings is truly marvelous. This is what is being shown: although these [fierce forms] do not exist [ultimately], through the power of previous projections, sentient beings merely perceive the Tathāgata as being fierce and wrathful. "All Tathāgatas" refers to Amoghasiddhi, and [the action occurs] to his left. Regarding the phrase "Then," and so forth, it should be connected as: "The Blessed One gave that fang-weapon into his hand." The "fierce vajra of all Tathāgatas" is the form of the fang mudrā. The meditative absorption focused upon that is called the "fierce vajra of all Tathāgatas."
Regarding that, "entering into meditative equipoise" means focusing the mind one-pointedly on the form of bestowing the vajra fangs. Regarding "the samaya for subduing the malevolent of all tathāgatas," the subduer of the malevolent of all tathāgatas is the Vajrayakṣa; his samaya is the cause. Regarding "the realm of sentient beings" and so forth, to make the entire realm of sentient beings fearless is to be free from fear. It is also for the purpose of experiencing bliss and mental happiness through that very state. The "great method of all tathāgatas" is for the sake of attaining the Vajrayakṣa, wisdom, the superknowledges, and the fruit of the supreme siddhi. The word "intermediate" includes the levels, the perfections, and so forth. "In that same way" refers to the empowerment by means of the jeweled crown and silk streamers of the five buddhas. "Vajra wrathful one" means that because it arises from indivisible wisdom, it is both a vajra and wrathful and fierce; thus, it is a "vajra wrathful one." "Threatening all tathāgatas" means making the realms of sentient beings the nature of Vairocana and the others. "This is of all the buddhas" refers to the teaching of the mudrā of the fangs held in one's own hand. "The supreme subduer of all the malevolent" means that which is both malevolent and all-encompassing is "all the malevolent."
These are the māra of the sons of gods and so forth; because he is the supreme subduer of them, he is so named. If one asks what that is, it is said: "The weapon of the vajra fangs is sharp." A weapon is so called because it brings an object to completion. "Sharp" means that which destroys even what is difficult to destroy. Because it serves as the means for subduing the malevolent, it is the "means." Thus, the Vajra Yakṣa has fully protected the guardianship of the Tathāgatas. Then, because it was accomplished by the Vajra Fist through the manner of realizing suchness, the words "Then..." and so forth were spoken. This should be connected to the statement: "Then the Blessed One drew forth this essence from his own heart." The Fist is that which unifies [all things] by realizing the suchness of the non-arising of the body, speech, and mind of all Tathāgatas as vajra. Because he is both the Fist of all Tathāgatas and a Great Bodhisattva, he is the "Fist of the Great Bodhisattva of all Tathāgatas." He is Vajrasattva, who has the form of the Sattva-Vajra. His "samaya" is the manner of binding all the mudrās of all the Tathāgatas and so forth. That which arises from that is the activity of the Sattva-Vajra manner; in order to bless and stabilize that, [the essence was drawn forth].
Having entered into the meditative absorption (samādhi) called "the indivisible vajra-like," he focused his mind one-pointedly on the manifestation of emanations, such as the binding of all mudrās, and so forth. The binding of the vajra body, speech, and mind of all the Tathāgatas is the Blessed One, the Vajra Fist. Its samaya is the cause of generation. Regarding the phrase "Then," and so forth, it should be connected as: "The Blessed One himself became the form of the vajra-binding and remained in two hands." That very Blessed One, the Vajra Holder, is the form of the Sattvavajra. Regarding the phrase "the mudrās of all the Tathāgatas were bound," the binding of the mudrās of all the Tathāgatas is like squeezing a five-pronged vajra with the samaya vajra-fist. All of these having become one, they became the single form of the vajra-binding. Remaining in two hands is the very form of the binding of the five-pronged vajra mudrā held by the samaya fist. Regarding the phrase "Then," and so forth, it should be connected as: "Having become the body of a bodhisattva and abiding in the heart, he uttered this intentional utterance." [He spoke of] the mudrās, wisdom, and so forth of all the Tathāgatas.
Regarding the phrase "having performed the miraculous powers and emanations of all the buddhas," the mudrā of all the tathāgatas is the Blessed One Vajramuṣṭi, and that is wisdom. Whatever [is associated] with that and so forth constitutes the mudrās, wisdom, and so on of all the tathāgatas. Having performed the miraculous powers and emanations of all the buddhas, all of these become one and transform into the body of the bodhisattva Vajramuṣṭi.
Why is this so? It is because the passage beginning with "Vajrasattva" and so forth is spoken. The "fist of all the tathāgatas" is the Blessed One Vajramuṣṭi. That which is the extremely firm binding of that very [fist] is the binding of the fist of all the tathāgatas; because it is their very essence, it is the "binding itself."
Of what is it the binding? It is the "samādhi of Vajrasattva." That which, having unified all the tathāgatas, generates the body of the great bodhisattva Vajramuṣṭi, is here the "samādhi of Vajrasattva."
Regarding the phrase "Aho! By the extremely firm binding," "extremely firm" means indivisible. If one asks what this is, it is the "binding." If one asks of what kind, it is the "samaya," which means that which is not to be transgressed.
If one asks what is so wondrous, the passage beginning with "for the sake of accomplishing all intentions" is spoken. As for the phrase "for the sake of accomplishing all intentions," all forms of craving are "all intentions."
Having realized the state of a tathāgata myself, I shall bring all sentient beings to perfection—this aspiration having been fulfilled is what is meant by "attainment." For that reason, those who are "liberated"—even those freed from the bonds of the afflictive and cognitive obscurations—enter into saṃsāra by way of non-abiding nirvāṇa; this is what is meant by "binding." "Behind all the tathāgatas" refers to the Blessed One Amoghasiddhi. Regarding the phrase "Then," it should be connected as: "The Blessed One gave that vajra-binding to his two hands." The "vajra-binding" is the nature of the conventional vajra-fist of all the tathāgatas. That itself is the samaya. Because it is indivisible, it is a "vajra." The meditative absorption (samādhi) focused upon that is called the "Vajra-Samaya-Binding of All Tathāgatas." To "enter into equipoise" upon that means to focus the mind one-pointedly on the manner of bestowing the mudrā of the vajra-binding. Regarding the phrase "the samaya of binding the mudrās of all tathāgatas": the "mudrās of all tathāgatas" are the mudrās of body, speech, and mind arising from all the families. "Binding" them means to unify them in the manner of selflessness; this is explained as being the vajra-fist itself. Its samaya is the cause, which is the mudrā of the vajra-binding. All the tathāgatas and...
Regarding the "Examination of the Intent of the Gods": all Tathāgatas are the non-duality of mind and mental factors. Their "gods" are the secret seals of the body, speech, and mind of the Tathāgatas and the families of the Tathāgatas. The "examination of their intent" refers to the meditative absorption that generates the one hundred and eight modes of miraculous manifestation; by examining the intent through this, all realms of sentient beings are made to experience all forms of bliss and mental happiness. This continues until the attainment of the omniscient wisdom of all Tathāgatas and the supreme empowerment of the seals—the purpose of which is those very results. The omniscient wisdom of all Tathāgatas is the wisdom of the selflessness of phenomena. That itself is the seal, and to have mastery over it is to become its lord. That itself is the supreme attainment; suchness is the result, and for the sake of those [results] is the cause. The meaning is: "for the sake of the accomplishment of the great bodhisattvas." The word "until" includes the generation of the mind of enlightenment and so forth. "Placed in their hands" means having conferred the empowerment of the crown and silk streamers of the five Buddhas. "Vajra-fist, vajra-fist" is so called because it is symbolized by the fist of suchness. "By that vajra-binding" means binding the vajra of the selflessness of phenomena held in one's own hand.
By that, one binds all the tathāgatas, such as Vairocana and the rest, and establishes them in non-abiding nirvāṇa, causing them to remain for as long as saṃsāra exists for the sake of sentient beings. As for the phrase "this very," it refers to that which the Blessed One Vairocana bestowed upon me: it is the binding of the mudrās of all the buddhas. If one asks what kind [it is], it is called "great and firm" because it is indivisible by the very nature of the non-dual dharmadhātu. If one asks why the binding of the mudrā is great and firm, it is said: "For the swift accomplishment of all buddhas." This means that the practitioner of the tathāgatas and so forth, having bound the vajrāveśa mudrā, should bind the samaya mudrā of the vajra-fist with the mantra vajramuṣṭi and recite vajrasandhi. Then, by binding those mudrās, they will be swiftly accomplished. Then, with vajrāveśa, one should bind the samaya mudrā of the vajra-descending and cause it to descend upon oneself with the syllable aḥ. Then, with vajramuṣṭi, one should bind the samaya mudrā of the vajra-fist. Thereafter, the binding of all mudrās will be accomplished. If one does not do it in that way, it is explained that one should bind all the mudrās, such as the mahāmudrā and so forth, with the words samayas tvam. "The samaya is extremely difficult to transgress" means that because it is not to be transgressed, it is the samaya.
For this very reason, it is difficult to transgress. This indicates the following: because all buddhas are swiftly accomplished by means of this, it is the samaya that must not be transgressed. Therefore, this manner of binding the vajra-fist is great and stable.
The phrase "Then," and so forth, teaches the vow. The nature of the extensive ritual of offering to all the tathāgatas is the vajra activity (vajrakarma). Great diligence is the enthusiasm for unexcelled, perfectly complete awakening. That itself is the firm armor; armor is the vajra protection. The great method of all the tathāgatas is the Vajra Yakṣa. The wisdom of binding all the mudrās of all the tathāgatas is the vajra-fist.
Regarding the "beings of the great activity of all the tathāgatas," these are the beings arisen from the activity that is the nature of the great diligence of all the tathāgatas. Furthermore, the Blessed One’s activity of the perfection of diligence is Amoghasiddhi. That activity, which is the nature of diligence, is fourfold: undertaking, purification, discernment, and the application of accomplishment.
Among these, the diligence of undertaking is the initial engagement. The diligence of undertaking that is the enthusiasm for performing the welfare of beings through the emanations of the Buddha is the Vajra Activity.
In order to cause that very [realization] to increase further and further, the diligence of thorough purification through an undaunted application is the Vajra Protector (vajrarakṣa). The diligence of discernment, which is the cultivation of the perfection of diligence (vīryapāramitā) in which the three spheres are entirely pure and nothing is perceived, is the Vajra Yakṣa (vajrayakṣa). The diligence of devoted application to the practice that directly realizes that lack of intrinsic nature is the Vajra Fist (vajramuṣṭi). Thus, when the suchness of all the Tathāgatas is realized by means of the Vajra Fist and accomplishment is attained, the essences of bodhicitta, the perfection of generosity, insight, and the perfection of diligence are what comprise Vajrasattva and the others.
In order to show that each one, from Vairocana up to Vajrāveśa, has likewise become [the essence], the words "Then..." and so forth are stated. Regarding "Then..." and so forth, it should be connected as: "Then the Tathāgata Akṣobhya brought forth the Vajra Samaya (vajrasamaya)." The word "then" (tatas) means immediately thereafter. "The Blessed One Vairocana, having accomplished the wisdom of all the Tathāgatas" means that the wisdom of all the Buddhas, from the single gathering of all Buddhas up to Vajrāveśa, is the wisdom of all the Tathāgatas. "In order to seal the wisdom of all the Tathāgatas with a mudrā" means:
Placing a five-pronged vajra at the hearts of Vairocana and the others is the sealing with a mudrā; it is for that reason [the passage is so stated]. Regarding the term "Vajrapāramitā": "Vajra" refers to the mind characterized by awakening (bodhicitta); because she has gone to and traversed the perfection of that, she is "Vajrapāramitā." She is Vajrasattvā, whose characteristic is the wisdom of the great awakening of all the Tathāgatas. As it is said:
"By the power of the awakening mind,
One becomes a Buddha beyond [this world].
Therefore, she who possesses the perfections
Should be known as Vajrasattvā."
Her "samaya" is the cause, the manner of vajra light rays and so forth. "Arising from that" means arising from the Vajrasattva residing at the hearts of Vairocana and the others. To "enter into meditative absorption" (samādhi) by that name of the blessing is the meaning of making the mind one-pointed in the manner of emanating and generating the vajra light rays and so forth. "The vajra of all the Tathāgatas" refers to the Vajrasattva. His "samaya" is the cause. The "vajra-samaya of all the Tathāgatas" is the mudrā of all the Tathāgatas, which is Vajrasattvā. "This" refers to the manner of the sound residing in the heart. "Emerging from one's own heart" means having been brought forth. Regarding the passage beginning with "Then," and so forth:
It should be understood that [the text] continues with the phrase, "having become the form of the great vajra, he uttered this utterance." Regarding the phrase "from the hearts of all the Tathāgatas," this refers to the hearts of the five Tathāgatas. "Vajra rays" are like five-pronged vajras. "That very Blessed One, the Vajra Holder" refers to the mode of the Sattvavajra. Regarding the phrase "having sealed the wisdoms of the vajra perfections of all the Tathāgatas," the "vajra perfections" have the characteristics just explained. The "wisdom" is the secret mode of the bodies of Vairocana and the others arising from that. The "sealing" is the generation of the form of a five-pronged vajra upon those moons at the hearts of the secret bodies. Regarding the phrase beginning with "Ema" (How marvelous!), "Sattvavajra" refers to the moon maṇḍala as the sattva, and the five-pronged vajra above it as the Sattvavajra. "Stable self" means that because it is the mode of the mind characterized by awakening, it is stable. If one asks what is so marvelous, it is said, "Because," and so forth. "Because it is stable" means that because it is indivisible through the mode of non-duality, even though it is "bodiless"—meaning formless—since it has the nature of the dharmadhātu, even though it is bodiless, it becomes and attains a "vajra body," which is the very form of the five-pronged vajra.
"I am of the nature of non-dual wisdom, yet that disciples perceive me in the form of a five-pronged vajra is truly wondrous!" Then, regarding the phrase "the Blessed One," and so forth, it should be connected as: "The Blessed One, the Tathāgata Ratnasambhava, brought forth from his own heart this mudrā called the Jewel Samaya." Regarding the phrase "because of sealing the wisdom of all Tathāgatas with a mudrā," the wisdom of all Tathāgatas is as previously described. The generation of a precious vajra upon a moon maṇḍala on the foreheads of Vairocana and the others is the sealing of them with a mudrā. Regarding the phrase "the samaya of the Jewel Perfection," the Jewel Perfection is the Vajraratnā, who possesses the manner of the perfection of generosity. As it is said: "By the power of practicing generosity, one becomes a Buddha beyond; therefore, she who possesses the perfections should be known as Vajraratnā." The samaya of that Jewel Perfection is the cause, consisting of jewel-like light rays, the emanations of the Tathāgatas, and so forth. That from which it arises is the Vajrasattva who is like a jewel; in order to bless him, he entered into meditative equipoise in that samādhi. Regarding the phrase "the samaya of the precious vajra," the precious vajra is Vajraratnā.
Its samaya is the cause. Regarding the phrase "Then," and so forth: it should be connected as "having assumed the form of a jewel, he uttered this utterance." "Jewel rays" refers to rays of light that are like jewels. "That very Blessed One, the Vajra Holder" refers to the form of the Vajrasattva. "Having sealed the wisdom of all the Tathāgatas" means that the vajra-jewel is generated upon a moon maṇḍala at the foreheads of Vairocana and the others; this is the sealing.
"O, the nature of the Vajra-Jewel of all Buddhas is renowned!" This means that "O" expresses great wonder. The wish-fulfilling gem marked at its tip by a five-pronged vajra is the "Vajra-Jewel." If one asks what is so wonderful, it is said: "Because all mudrās are the stable mode of empowerment." This indicates that the mode of empowerment is shown by all the great mudrās of Vairocana and the others. Because the jewel, characterized by equanimity, purifies the mind of stains, and because that is non-dual, it is "stable." This is the mode of the Vajra-Jewel, the means for attaining that.
This is what is being shown: "If I am of the nature of the wisdom of the equanimity of space, yet I am seen by those to be trained in the form of the Vajra-Jewel, this is truly wonderful!" Regarding the phrase "Then," and so forth:
One should connect this with the phrase, "the Blessed One brought forth his own mudrā." Lokeśvara is Vajradharma. Because he is beautiful, he is the King of Lokeśvara, for he resides upon the head of the Blessed One Amitābha. The wisdom of all the Tathāgatas refers to that of Vairocana and the others. "In order to seal them" means that a vajra-lotus is generated upon a moon maṇḍala at their throats. The method of the perfection of dharma is Vajradharmā. As it is said: "By the power of practicing insight, one becomes a Buddha beyond. Therefore, she who possesses the perfections should be known as Vajradharmā." The samaya of the perfection of dharma is the cause, such as the light rays of the lotus. That which arises from it is the Sattvavajra, from which the dharma comes into being. In order to bless that, he entered into the meditative absorption named "the indivisible vajra-like samādhi," and the "dharma samaya"—the light rays of the lotus and so forth—is the dharma. Its samaya is the mode of the sound "Dharmavajrī." Then, in the phrase beginning with "then," one should connect it with: "having assumed the form of a great lotus, he uttered this intentional utterance." "Lotus light rays" refers to light rays like lotuses. "That very Blessed One, the Vajra-holder" refers to the Sattvavajra.
"Sealed by the wisdom of all the Tathāgatas" means that upon a moon maṇḍala in the throat region of Vairocana and the others, a vajra-lotus is generated; this is the sealing. Regarding the phrase "I am the pure Dharma-vajra," the method of the Perfection of Wisdom is the Dharma-vajra self. Because it is naturally pure, it is "pure." If one asks, "What is so wonderful?" it says: "Because it is naturally pure, even though it is passion, it is stainless." This means that although passion has the characteristic of attachment, because it is free from all stains, it is utterly stainless; this is wonderful. If one asks, "How is it stainless?" it says "because it is naturally pure," which means its essence is suchness.
Then, regarding the phrase "Then..." and so forth, it should be connected as: "The Blessed One, the Tathāgata Amoghasiddhi, brought forth this mudrā of his own from his heart." The wisdom of all the Tathāgatas refers to Vairocana and the others. Placing a crossed vajra upon their crowns is the sealing; that is why it is so. Regarding "the samaya of all the perfections," the Vajrakarma is the essence of the perfection of diligence, and thus it is all the perfections. Furthermore: "By the power of the practice of diligence, one becomes a Buddha beyond."
"Therefore, one should know that the one endowed with the perfections is the Vajra of Action," so it is said. The samaya of all the perfections is the cause, such as the light rays of activity and so forth. In order to bless that from which the Sattvavajra arises, he entered into the meditative absorption (samādhi) named "The Indestructible," which is the state of one-pointed mental engagement in the emanation and generation of the Vajra of Action.
"The samaya of the activity of all the Tathāgatas" refers to the perfection of diligence (vīrya-pāramitā) symbolized by the variegated vajra (viśvavajra), which is the activity of all the Tathāgatas. The samaya of the activity of all the Tathāgatas is the causal basis, according to the etymological method of the term karmavajrin. "The light rays of all activities" refers to that which is like the variegated vajra. "That very Blessed One, the Vajra Holder" refers to where he abides in the manner of the Sattvavajra from the hearts of all the Tathāgatas.
"Sealed with the wisdom of all the Tathāgatas" means that the twelve-pronged Vajra of Action is generated upon a moon maṇḍala at the crowns of Vairocana and the others; this is the sealing. "With all its points facing outward" means that each of the points of the three-pronged vajra is positioned facing in all four directions. "The many Vajras of Action are myself."
Regarding the phrase "thus it is said": because [the deities] such as Vairocana, who pervade the entirety of space, abide upon the heads of all [others], they are "many." If one asks, "What is so wonderful?" the text states, "Because..." and so forth. Because, although I am one by way of the condensed method of the perfection of diligence, I am seen as many by the trainees throughout the entire realm of sentient beings through the distinctions of my manifestations—this is truly wonderful.
To state the summary of that very point, it says, "Of all the Tathāgatas," and so forth. The samaya (vow) that is the nature of the wisdom characterized by the bodhicitta of all the Tathāgatas is, in the manner of the conventional, Vajrasattvī by way of the sattva-vajra. The Great Empowerment is Vajraratnī. The Vajra Nature of Phenomena (dharmatā) is Vajradharmī. All Offerings are Vajrakarmī. Since these constitute the condensed family of the Tathāgatas, they are called the "Great Perfections."
In order to demonstrate that one will "rejoice in the bodhicitta" and so forth, it says, "Then," and so forth. This should be connected as: "Then the Blessed One emitted this Great Goddess." "The delight of all the Tathāgatas" is rati (joy). That itself is the offering, the essence of the offering of accomplishment. Its samaya is the manner of the vajra mudrās and so forth. That which arises from it is that from which the sattva-vajra is produced.
Regarding that, the object of focus is the meditative absorption (samādhi) that is indivisible like a vajra, and one has entered into equipoise within that which is named by that very term. As for the phrase "the goddess of the family of all Tathāgatas," she is both a Tathāgata and belongs to all families; thus, she is the "family of all Tathāgatas," such as Vajrasattva and the others. Since she is both a goddess and great, she is the "Great Goddess" (Mahādevī), which means she is the consort. Furthermore, she is so called because she is to be nourished and fully generated by him. Then, regarding the phrase "Then," it should be connected to the statement that the Great Goddess Vajralāsyā uttered this inspired utterance. "Having become the vajra mudrā and emerged" refers to the five-pronged vajra. "The Blessed One, the Vajra Holder, himself" is the same as before. "All her own entities are similar to Vajrasattva" means that all of her own entities are for the most part similar to and concordant with Vajrasattva; that is what it means. It is not that her entire body is pervaded by similarity, therefore the word "all" has the sense of "for the most part." To demonstrate these very points, it says "color, form," and so forth. In that context, "various colors" refers to a white and beautiful color. "Various forms" refers to the shapes of the limbs.
The various signs are the breasts, hair, and so forth. The various activities are standing, walking, and so forth, including remaining still. It is not only of various colors; it is also draped in all ornaments, adorned by the empowerment of the jeweled crown and silk streamers of all the buddhas, and so on. Here, the distinction applied to the similarity with Vajrasattva is that, through delighting in the bodhicitta of the bodhisattvas exactly as it is, he becomes the gatherer of all the tathāgata families; therefore, he is intended to be the "gatherer." The phrase "the goddess of Vajrasattva" refers to this gathering. Regarding the statement, "There is no other offering like mine," it means that there are no others who possess the nature of the joy of bodhicitta. If one asks, "What is so wonderful?" it is said: "Because by the offering of delighting in desire, all offerings are performed." Here, "desire" is Vajrasattva. Because one delights in that, it is "delighting in desire." That itself is the offering; by that method of the offering of accomplishment, the disciples are led to engage in the offerings of bodhicitta and so forth. This is what is being shown: here, "desire" refers to Vajrasattva and the others, and "I" refers to one whose nature is to delight in that object, rather than delighting in the objects of form and so forth as they are known in the world.
Therefore, if one engages in the practice of offerings such as bodhicitta, it is truly marvelous that those to be trained should think, "I delight in form," like a child. The definition of the perfection of generosity, which is free from the view of grasping at phenomena and persons, is the Jewel Family; it is nothing else. Thus, the Ratnāvalī (Jewel Garland), which serves as the means for attaining the Jewel Family of the mode of the correct view, was spoken starting with the words "Then..." and so forth. This should be connected as: "Then the Blessed One brought forth the Great Goddess from his own heart." The Jewel Garland of all the Tathāgatas is the correct view. Because she is adorned by that, her empowerment is that which washes away the stains of the views of phenomena and persons. Her samaya consists of the jewel mudrā and so forth. That which arises from it is the Sattvavajra, as previously explained. Regarding the phrase "the goddess of the family of all the Tathāgatas": Vajrasattva and all others belong to the Tathāgata family. Her Great Goddess is the Jewel Garland, the essence of the correct view, who is the consort according to the manner previously explained. The "jewel mudrā" is the mudrā of the Vajra Jewel Garland. The phrase "the Blessed One, the Vajra Holder, is that very one" is the same as before.
Regarding the phrase "renowned as the precious offering," this refers to the precious offering of ethical discipline free from the corruption of moral transgression, which is the offering of practice. This is because the perfection of ethical discipline is shown to be a garland of wish-fulfilling jewels—the ethical discipline of right view—by completely abandoning the counterfeit jewels of moral corruption that consist of clinging to phenomena and persons. As it is said: "Adorned with the perfection of ethical discipline, the limbs are delightful."
What is so marvelous? It is said: "Even the supreme victor of the three realms will make offerings." The "three realms" are the collection of the three characteristics: the desire, form, and formless realms. Within those three realms, the "Dharma King" is the Buddha, the Blessed One, who has abandoned the afflictive and cognitive obscurations along with their habitual tendencies. Because he is supreme, he is the "Supreme Victor" of the three realms; that Supreme Victor of the three realms is the Buddha, the Blessed One. "The Tamer" means that he tames those to be tamed and has directly realized the mastery of his own mind.
The point being shown is this: if I, who am making the offering, am inseparable from the Tathāgata himself, yet those to be tamed perceive me as being separate from him—this is truly marvelous. Then, the perfection of patience, which serves as the means for the perfection of wisdom, is taught starting with the words "Then..." and so forth.
One should connect this with the phrase: "The Blessed One brought forth the Great Goddess from his own heart." The qualities such as the powers and the fearlessnesses, which are characterized by the non-dual mind and mental factors of all the Tathāgatas, are the "Dharma" in the sense that all phenomena are naturally pure. Because he perceives this through the patience that observes phenomena, the song perfectly sung by all the Tathāgatas is the "supreme song." Its "samaya" consists of the mudrās and so forth of all the Tathāgatas. That which arises from it is as described previously. The "Goddess of the Family of All Tathāgatas" refers to the cultivation of the patience that observes phenomena. The "Great Goddess" (Mahādevī) has the sense of a consort; she should be viewed as before, and thus the Great Goddess emerged. Regarding the phrase "Then," and so forth, one should connect it with: "The Great Goddess uttered this inspired utterance." The "Dharma-mudrā of all the Tathāgatas" refers to the Vajra Lute, which is the Dharma-mudrā because it is dedicated to teaching the Dharma of all the Tathāgatas. The phrase "the Blessed One, the Vajra-holder, is that very one" is as before. The phrase "the nature of the supreme song" refers to the essence of the song that was sung. If one asks, "What is so wonderful?" it is said, "Because," and so forth: "Because all sounds are like echoes" means that, in the ultimate sense, all sounds are unarisen and like echoes.
"By means of offerings" refers to the offerings of the Dharma taught by the three vehicles. "Pleasing" refers to the Tathāgatas and the realms of sentient beings. Furthermore, although sounds are like echoes, the fact that the teaching of the sublime Dharma—which abides in the sound of my lute—pleases and satisfies the Tathāgatas and the realms of sentient beings is truly marvelous.
Regarding the perfection of diligence, which serves as the means for attaining Amoghasiddhi, the passage beginning with "Then" and so forth is spoken. If Amoghasiddhi, as before, is also of the nature of the perfection of diligence, one might ask: what is the difference between that and this? The difference is this: in terms of the nature of cause and effect, this [Amoghasiddhi] is the nature of the cause. This should be connected with the statement: "The Blessed One brought forth the goddess of the Tathāgata family."
"The dance offering of all the Tathāgatas" is intended here as the "dance" because it is the emanation of the great enlightenment of all the secrets of all the Tathāgatas, as it is said, "which is the perfection of diligence." That itself is the offering, because it is the essence of the offering of practice. Its "samaya" is the manner of the dance offering. "Arisen from that" refers to the Sattvavajra and so forth, as in the previous [sections].
Regarding the "Great Goddess of the Family of All Tathāgatas," because the perfection of diligence (vīrya-pāramitā) is the very source of all, she is described as a "Great Goddess" according to the manner previously explained. The phrase "with the dance offerings of all the Tathāgatas" has already been explained. The extensive ritual for this involves pervading space with the two mudrās of performing the dance together with the three-pronged vajra. The passage beginning with "the Blessed One, the Vajra-Holder himself" and so forth has also been explained previously. Regarding the phrase "performing the purpose of all offerings," this very pervasiveness in all respects constitutes "all offerings." Since he performs the welfare of all sentient beings through emanations such as the Buddhas, he is the "performer of the purpose of all offerings," which refers to the Tathāgatas. "I am the vast offering of them" means that, through the manner of the perfection of diligence in which the three spheres are completely pure, he acts for the benefit of all sentient beings without exception.
If one asks, "What is so wonderful about this?" it is said: "Because through the ritual of the vajra dance, one thoroughly realizes the offering to the Buddhas." This means that because, through the manner of the vajra dance, the emanations of the Buddhas act for the benefit of those to be trained and thoroughly realize the offering to the Buddhas. This is what is being shown: if the Buddhas and oneself are inseparable by nature through the perfection of diligence, then the thought that they are separate from oneself and that one is making an offering to them is truly wonderful.
By the words "Of all the Tathāgatas," and so forth, the summary of these is taught. The samaya of the unsurpassed stream of bliss and mental joy of all the Tathāgatas is their very nature, which is the goddess Lāsyā. The garland of the meaning of the empowerment of all the Tathāgatas, free from the afflictions along with their habitual tendencies, is Vajramālā. The song that correctly sings the verses as they were spoken by way of the prajñāpāramitā of all the Tathāgatas is the goddess Vajragītā. The unsurpassed activity of offering of all the Tathāgatas is the offering of dance; because that is the very mode of performing the activity, it is the unsurpassed activity of offering, Vajranṛtyā. Since these are of the nature of possessing mind, they are called "secret offerings." Thus, because the nature of delight in bodhicitta arises through meditating on the prajñāpāramitā, that is shown by the words "Then," and so forth. If one asks, "Since Vajradharma and the others are also of the nature of the prajñāpāramitā, what is the distinction between them?" the distinction is that those are of the nature of the result, whereas this is of the nature of the cause. Then, it should be connected with the words, "Then the Blessed One brought forth the chief of the handmaidens." Regarding the phrase "in order to offer in return for the offering," the goddess Lāsyā, whose nature is delight, is the offering.
Its offering is the illusory offering; that offering is the offering of response. Because it arises from the insight of the goddess who is the nature of delight in bodhicitta, it is called "the complete satisfaction of all tathāgatas." Since all tathāgatas are supremely blissful, it is the "complete satisfaction of all tathāgatas," which is the perfection of insight (prajñāpāramitā). This is because it is also described as the "incense perfection of insight." The samaya that satisfies is the "satisfying samaya," which is the manner of the incense offering. That which arises from it is the Sattvavajra from which it is produced; the meditative stabilization (samādhi) focused upon that is called the "Vajra Arisen from the Samaya of the Complete Satisfaction of All Tathāgatas," and he entered into equipoise therein. The "principal attendant of all tathāgatas" is the essence of the perfection of insight. Just as in the world, a renowned attendant generates worldly happiness and mental well-being for the master she relies upon, so too the perfection of insight generates supramundane happiness and mental well-being; therefore, she is explained as the "principal attendant." Regarding the words "Then," and so forth: it should be connected with the phrase "the goddess Vajradhūpā transformed into a body and uttered this utterance." "That very one" refers to Sattvavajra.
Regarding the "Array of Incense Offering Clouds": the "clouds" are the collections of incense—both innate to gods and humans, as well as those produced from compounding and those that have been transformed. The "array" is the aggregate of these, such as the celestial palace and so forth. "In many forms" means in various ways. Regarding the phrase "pervading the entire vajra expanse": the "entire vajra expanse" is the expanse of reality (dharmadhātu). "Pervading" it means radiating throughout it. Having thus pervaded the entire vajra expanse with such an array of incense offering clouds, they were emitted.
"Exceedingly refreshing and virtuous" means that whatever possesses satisfaction is "refreshing," which is to say, it possesses untainted bliss (anāsrava-sukha). Because it possesses untainted bliss, it is "virtuous." If one asks what is so wondrous about this, it is said: "Because sentient beings who are empowered will swiftly attain enlightenment." "Empowering sentient beings" refers to the entry of deities and so forth into the continuum of the body of a person and so on through the incense. By that, they become without self-control, and great power arises from them. It is wondrous that by the descent of the Sattvavajra—the "hero"—upon oneself, one will swiftly attain enlightenment. This is what is being shown: if I, who am the nature of the Perfection of Wisdom, descend upon sentient beings and generate untainted bliss, [then this is wondrous].
Those to be trained perceive me in a beautiful form. Since the meditative concentration of the branches of enlightenment and the right view will arise, the passage beginning with "Then" and so forth speaks of the flower of the perfection of meditative concentration. This should be connected as: "Then the Blessed One brought forth this very kavaca (armor) from his own heart." Regarding the phrase "an offering in return for an offering": the Blessed One, the goddess Vajramālā, is the nature of right view, the perfection of ethical discipline, which is the offering as previously explained. As for that to which this offering is made in return: here, it is from the perfection of meditative concentration through the branches of enlightenment that right view is generated; therefore, it arises from that. Regarding the "jewel-ornament offering": the meditative concentrations of the seven branches of enlightenment, such as mindfulness and so forth, are "jewels" because they share the same qualities as jewels. That itself is the "ornament"; an offering of such a nature is the "jewel-ornament offering." This is the offering of accomplishment, which is the cause for generating the right view of Vajramālā. Its "samaya" is the samaya of the jewel-ornament offering, which consists of the flowers and so forth of all the Tathāgatas. That which arises from it refers to the vajra-samādhi focused on the vajra, which arises from the samaya of the jewel-ornament offering from which the Sattvavajra emerges.
This is called the "Vajra Arising from the Samaya of Offerings of Precious Ornaments." To enter into meditative equipoise in that samādhi means to focus the mind one-pointedly on the emanation and generation of flowers and so forth. Regarding the phrase "the attendant of all the Tathāgatas": for example, in the world, whoever stands before a king holding a sword is known as an "attendant" (gsol ka ma); likewise, this Blessed Lady stands in the midst of the consorts of the Blessed One Vairocana, such as Lāsyā and the others, and she holds the sword of the correct view. Therefore, she is called an "attendant."
Regarding the phrase "Then..." and so forth, it should be connected as: "Having become the goddess Vajra Flower, she uttered this inspired utterance." The phrase "that very Blessed Vajradhara" refers to the form of the Sattvavajra previously explained. Regarding the phrase "the array of clouds of offerings of all flowers": all flowers are those of gods, humans, and the nature of the mind; these are the offerings. Their collection is the "cloud." The array of those is the "array," in the manner of flower palaces, towers, and so forth. If one asks what its extent is, it says "pervading the entire realm of space," meaning it is emanated throughout the entire expanse of space. "Having become the body of the goddess Vajra Flower" refers to the body of the goddess characterized by the raining down of vajra flowers. She acts as the ornament of all.
The phrase "thus" means that the flowers of the branches of enlightenment adorn and embellish the bodhicitta and so forth; therefore, they make everything beautiful, which is the meaning of "making everything beautiful." If one asks, "What is so wonderful?" it is said: "Because, having made offerings, the Tathāgatas are swiftly accomplished as jewels." The meaning of this is as follows: that those who have become inseparable from the Tathāgatas, by way of offering flowers to the Tathāgatas, swiftly attain the accomplishment of Tathāgatahood—this is truly wonderful. Since I am the very nature of the branches of enlightenment, although I am inseparable from the nature of all Tathāgatas, disciples nevertheless perceive me as being distinct. In order to show that the goddess Dīpā (Light-Arisen) emerges from the characteristic of the patience that focuses on the dharma of seeing all phenomena with the Dharma-eye, it is said, "Then," and so forth; this should be connected with the statement, "Then the Blessed One emitted this messenger from his own heart." "In order to offer in return for the offering" means that the perfection of patience as previously explained is the offering. That which is the offering of that [patience] is the offering in return; how so? Because it is an offering of practice toward that [patience]. It is because, by being the very cause for its generation, it is of the nature of the offering of practice.
Regarding the phrase "the offering of the manifestation of all Tathāgatas," "all Tathāgatas" refers to the manifestation of the Dharma-eye. Since that itself is the offering, it is the "offering of the manifestation of all Tathāgatas." In this context, the Dharma-eye is the unimpeded wisdom regarding the objects of the taught Dharma; the offering of its manifestation is the offering of that [eye]. Its samaya consists of all things such as the offering of manifestation and so forth. That which arises from it is the Vajrasattva from which it is produced; that is the "Vajra arising from samaya." The meditative stabilization (samādhi) focused upon that is the meditative stabilization called "Vajra arising from samaya." To "enter into equipoise" in that means to act with one-pointed mind in the manner of emanating and generating all the offerings of manifestation and so forth. Regarding the phrase "the messenger of all Tathāgatas," the Vajra-Light of the Dharma-eye as previously explained is the messenger of all Tathāgatas. Just as a king employs a messenger to investigate matters that require a long time to resolve, likewise, because the Tathāgatas abide in a manner that perceives many distant phenomena through the Dharma-eye—distinguished by place, time, and so forth—they are called "messengers." Regarding the words "Then," and so forth, it should be connected as: "having transformed into the body of the goddess Vajra-Light, she uttered this inspired utterance." The phrase "that very Vajra-holder" should be understood as before.
"All appearances" means that which is both appearance and all-encompassing; thus, it refers to the manner of the deities such as Vajrasūrya, who are of the nature of gods, humans, and the mind. If one asks what their extent is, it is said: "pervading the entire dharmadhātu," meaning they are radiated so as to pervade all the dharmadhātus. "Having become the body of the goddess Vajraprabhā" means having become the body of the goddess characterized by Vajraprabhā. "Vast" means pervading the dharmadhātu. "Of the nature of a lamp" means that the Dharma-eye is a lamp, and it is of that nature. For that very reason, it is virtuous. If one asks what is so wonderful, it is said: "Because," and so forth. Because there exists the very cause that is endowed with appearance and is of the nature of the Dharma-eye, it is so described. That one will swiftly and rapidly attain the perfection of patience is because, by attaining the eye of all the Buddhas, one will obtain and find the very essence of the Dharma-eye. This is what is being shown: it is truly wonderful that by making offerings to the Tathāgatas in the manner of appearances inseparable from oneself, one attains patience. For although I am of the nature of the individual correct realization of phenomena and am of that very essence, disciples perceive me as being separate from themselves; yet in reality, I am not like that. Thus, having shown the lamp of the perfection of aspiration,
Regarding the attainment of the perfection of diligence, the Vajra Fragrance is described by the words "Then," and so forth. This should be connected as: "Then the Blessed One, through the accomplishment of the Infallible, brought forth this maidservant from his own heart." The phrase "in order to offer in return for the offering" refers to the offering of dance as previously explained. That which is an offering in return for that offering is the "return offering." Since diligence is generated through ethical discipline, meditative concentration, insight, liberation, and the vision of the wisdom of liberation, whereas impaired ethical discipline and so forth generate laziness and so forth, the offering of practice—the cause for generating diligence—is the perfection of skillful means. The offering of fragrance of all the Tathāgatas is the offering of practice through fragrance as previously explained. Its samaya consists of the array of fragrance of all the Tathāgatas and so forth. That which arises from the Vajra Being is the Vajra arisen from the samaya of the offering of fragrance. The meditative concentration focused upon that is also called the "Vajra arisen from the samaya of the offering of fragrance of all the Tathāgatas." To enter into equipoise in that is to focus the mind one-pointedly on emanating and generating the array of fragrance and so forth. The "maidservant of all the Tathāgatas" refers to ethical discipline, meditative concentration, insight, liberation, and—
Regarding the question of the vision of the primordial wisdom of complete liberation: because the Tathāgatas act to bring about bliss, they are of the very nature of servants. Then, in the passage beginning with "Then," it should be connected as follows: the goddess, having manifested in the form of the goddess Vajragandhā, uttered this inspired utterance. "That very Blessed One, the Vajra Holder" refers to the nature of the Sattvavajra. "The array of offerings of all fragrances" refers to the offerings of all fragrances—those of gods, humans, those that are innate, those that are compounded, and those that are mental in nature. If one asks what their extent is, it is said, "pervading all world systems," meaning they are emanated and pervade all world systems; that which possesses this is "pervading all world systems." "Having manifested in the form of the goddess Vajragandhā" is an illustration by means of fragrance. "The nature of fragrance" is the very essence of fragrance as it has been explained. Because it is the manner of fragrance as explained, it is a divine substance. Because it is a divine substance, it is "delightful," meaning it is in harmony with the mind. If one asks what is so wonderful, it is said, "Because," and so forth; because the fragrance of the Tathāgatas is the aforementioned morality and so on. "In all bodies" refers to those characterized by the five aggregates.
Regarding the phrase "it will be emitted," this fragrance of the ethical discipline of restraint is truly marvelous. This is what is being shown: since I am of the nature of the untainted aggregates—consisting of ethical discipline, meditative concentration, insight, liberation, and the wisdom and vision of liberation—and am thus the very essence of the tathāgata, the disciples perceive the tathāgata as making offerings to a fragrance that is distinct from me, thinking, "I am not like this."
Regarding the phrase "the descent of the wisdom of all tathāgatas": the descent of the wisdom of all tathāgatas is the goddess Dhūpā (Incense). The branches of great enlightenment are the seven branches of enlightenment; their accumulation is the goddess Puṣpā (Flower). The Dharma-eye of all tathāgatas is the universal illumination, and its nature is the goddess Ālokā (Lamp). The nature of the fragrance of ethical discipline and so forth is the goddess Vajralepā (Vajra Ointment). Because these have become the manner of the maidservants and so forth as described, they act according to the command of all tathāgatas.
The summoning of the tathāgatas and others into this city of liberation by the hook of bodhicitta is shown by the words "Then," and so forth. This should be connected to the statement: "The Blessed One emitted this lord of the entire assembly of mudrās from his own heart."
Regarding the "Hook of the Samaya of All Tathāgatas": it is both all the Tathāgatas and the Hook of the Samaya; thus, it is the Hook of the Samaya of All Tathāgatas, the Great Vajra-Holder who is like the Sattvavajra. Its samaya is the manner of the mudrās of all the Tathāgatas. Its source is that from which this manner of the Sattvavajra arises. It should be construed as "that which arises from the samaya and is also the Sattvavajra." The meditative absorption focused upon that is also called the "Sattvavajra Arisen from Samaya"; to enter into equipoise in that meditative absorption which bears that very name is to act with one-pointed mind in the manner of emanating and generating the Vajra Hook and so forth. "All the mudrās of all the Tathāgatas" refers to the Mahāmudrā and the others. "The assembly of the mudrās of all the Tathāgatas" means possessing them; the meaning is that they have been sealed by the family of the Tathāgatas. Its "Lord" is so called because, by his power, he bestows the mudrās of all the Tathāgatas and so forth; therefore, he is their Lord, and that Lord was brought forth. Regarding the phrase "Then," and so forth: it should be construed as "having manifested in the form of the Great Bodhisattva named Vajra Hook, he uttered this intentional utterance."
Regarding the phrase "having become the entire assembly of mudrās of all the tathāgatas": the "all mudrās of all the tathāgatas" refers to the mahāmudrā and so forth. Their "assembly" is the assembly of summoning; that is, having become an immeasurable assembly of vajra hooks in order to invite all the mudrās of all the tathāgatas. Regarding "the Blessed One Vajrasattva himself": this refers to the sattvavajra as previously explained. Regarding "inviting all the tathāgatas by means of the samaya": this means that Vairocana and the others are brought near to the eastern and other gates, and the words "uttered this inspired utterance" mean that it was spoken while abiding in the mind. Regarding "I am the one who stabilizes the perfect invitation": because one invites from all ten directions, it is the "perfect invitation." "Stabilizing" means being indivisible; that is who I am. If one asks, "What is so wonderful about this?", it is said, "Because..." and so forth. Because I have invited and summoned them, even the Buddha Bhagavāns have arrived and become the teachers for all the maṇḍalas. This shows the following: if all the tathāgatas and I are of one nature and all-pervasive, then that I should invite them in a manner that appears distinct from them is truly wonderful. Thus, having invited all the tathāgatas with the hook of bodhicitta,
Regarding the statement, "He caused [them] to enter the maṇḍala with the lasso of the conduct of awakening," this is taught by the words "Then," and so forth. It should be connected as: "The Blessed One then brought forth this attendant from his own heart." The samaya of all the tathāgatas is the manner of practicing the ten pāramitās. Since that itself is the entry, it is called "entry." Because he is both the entry into the samaya of all the tathāgatas and a mahāsattva, he is the "Great Being who enters the samaya of all the tathāgatas," namely, the Vajrasattva as previously described. His samaya is the manner of the assembly of mudrās for entering the samaya. That from which the Vajrasattva arises is the "Vajra arisen from samaya." The meditative absorption (samādhi) focused upon that is also given that name. To "enter into equipoise" in that means to focus the mind one-pointedly on the emanation and generation of the assembly of mudrās for entering the samaya, and so forth. Regarding the phrase "the attendant who enters the mudrās of all the tathāgatas," the "mudrās of all the tathāgatas" refers to the mahāmudrās and so forth of all the tathāgatas. Since he is the attendant who enters into those, he is the "attendant who enters the mudrās of all the tathāgatas," and he was brought forth. Regarding the words "Then," and so forth:
One should connect this by saying, "Having manifested in the form known as the Bodhisattva Vajrapāśa, he uttered this intentional utterance." Regarding the phrase "the collection of mudrās for entering the samaya of all tathāgatas," this refers to the mudrā for the purpose of entering the samaya of all tathāgatas; it is the lasso mudrā. "The collection of that" means the multitude [of mudrās] that arose having become that. "That very Blessed One, the Vajradhara" refers to the manner of the Sattvavajra. "All tathāgatas enter" means that Vairocana and the others enter by way of their own [respective] doors and will utter this intentional utterance. "I am the firm Vajrapāśa" means that because he is characterized by the Vajrapāśa mudrā, he is the Vajrapāśa. "Firm" means stable; because his essential nature is the samādhi of emptiness, he is indivisible. If one asks, "What is so wonderful?" it is said: "I shall draw back even all those who abide as atoms." This is taught as follows: by way of the wisdom that is equal to space, the tathāgatas are all-pervasive, and those who arise from that are also of that same nature and thus all-pervasive. Therefore, although all of them have entered into atoms, if they and I are inseparable, yet disciples perceive them as if they were separate from me and see them entering as if pervading everything—this is truly wonderful.
Thus, having bound all the tathāgatas with the vajra noose, they are bound by the meditative concentration of the perfection of wisdom (prajñāpāramitā-dhyāna), which tears asunder the mind that desires other vehicles with the vajra chain. This is taught by the words "Then," and so forth. It should be connected as: "The Blessed One brought forth this messenger of all the tathāgatas." Regarding the "vajra chain of the samaya of all tathāgatas," the samaya of all tathāgatas is that which is not to be transgressed. That itself is the "chain" because it tears asunder the mind that desires other vehicles. Regarding the term "Great Being" (mahāsattva): because he pervades all through the meditative concentration of the perfection of wisdom, he is the Great Being, the Vajra Holder whose nature is the Vajra Being (sattvavajra). His samaya consists of the mudrās and so forth that bind the samaya of all tathāgatas. His samaya is that from which the Vajra Being arises; that is the vajra produced from the samaya of the Great Being, the "Vajra Chain of the Samaya of All Tathāgatas." Having entered into and actualized the meditative absorption (samādhi) known by that very name, he brought forth the messenger of all tathāgatas. Regarding the phrase "binding the samaya of all tathāgatas," the binding of the samaya of all tathāgatas is as follows:
By means of the meditative concentration of the perfection of wisdom as previously explained, one is bound to the Great Vehicle. Regarding the phrase "the messenger of all the Tathāgatas": this refers to those who abide in the state of the personal yoga of all the Tathāgatas. Because this messenger of the meditative concentration of the perfection of wisdom perceives all things, even those situated at a great distance, it is called a "messenger" (dūta) because it shares the common characteristics of a messenger.
Regarding the phrase "then, and so forth": it should be connected as follows: the great bodhisattva, having manifested in the form of Vajraśṛṅkhalā, uttered this inspired utterance. Regarding the phrase "having become a vast assembly of mudrās that bind the samaya of all the Tathāgatas": the samaya of all the Tathāgatas is the binding mudrā that is not to be transgressed, which is the mudrā of the iron chain (śṛṅkhalā). A "vast assembly" of these is a multitude. The phrase "the Blessed One, the Vajradhara, is that very one" is the same as before.
Regarding the phrase "I am the firm Vajraśṛṅkhalā": because he is characterized by the mudrā of Vajraśṛṅkhalā, the body of the great bodhisattva Vajraśṛṅkhalā is "I." "Firm" means indivisible. If one asks, "What is so wonderful about your becoming such as that?" it is said:
"Since I am liberated from all bonds,
I desire to bind for the sake of sentient beings."
The meaning of this is as follows: although I am inseparable from the Tathāgatas, who are liberated from the bonds of the afflictions along with their latencies because they have abandoned them, [I nevertheless act thus].
It is truly marvelous that I perceive these [beings], who appear to be distinct from those [Tathāgatas], as being bound. This is taught as follows: it is the disciples who see in that way, whereas I am not like that. Regarding the statement, "The Tathāgatas, who are bound by these fetters, are brought under control by the Vajra-Descent through the descent of the wisdom that is naturally luminous," this is shown by the words "Then," and so forth. It should be connected as: "The Blessed One brought forth this servant of all mudrās." Regarding the "Great Being called the Descent of All Tathāgatas": the certainty that the dharmas of all Tathāgatas are naturally luminous is the "Descent of All Tathāgatas." Because he is both the Descent of All Tathāgatas and a Great Being, he is the "Great Being called the Descent of All Tathāgatas." Because he pervades all, he is the Great Being who has entered the hearts of all Tathāgatas, the Great Vajra-Holder whose nature is vajra. His "samaya" refers to the collection of mudrās for the descent of the samaya of all Tathāgatas, and so forth. His "emergence" is that from which the Sattvavajra arises; the meditative absorption (samādhi) focused upon that is also given this very name, and he has entered into equipoise within it. The "servant of all mudrās of all Tathāgatas" refers to the essence of the Great Mudrā and so forth.
Because they perform the activity of pleasing those [Tathāgatas], they are called "servants" (dāsa) as they share the same nature as servants. Regarding the phrase "Then," and so forth: having manifested in the form of the Vajra Descent (Vajrāveśa), one should connect this to the statement, "uttered this inspired utterance." Regarding the phrase "having become the assembly of the samaya-mudrās of all the Tathāgatas": for the purpose of descending and bringing under control the samaya of all the Tathāgatas, the "mudrā" is the bell-mudrā; they have become that assembly of mudrās. Regarding the phrase "that very Blessed One, the Vajra Holder": this refers to the previously explained essence of the Sattva-Vajra residing in the hearts of all the Tathāgatas. Regarding the phrase "descending all the Tathāgatas": by generating the wisdom of natural luminosity, they bring [the Tathāgatas] under control and utter this inspired utterance. Regarding the phrase "the steadfast self of the Vajra Descent": "Vajra Descent" refers to the Vajra-Bell; the Bodhisattva symbolized by that is the "Vajra Descent." "Steadfast" means indivisible. If one asks, "If you are such as that, what is so wonderful about this?", it is said: "Because, having become the self of all, you have also become a servant." This teaches the following: having attained the wisdom of natural luminosity and having attained mastery over performing the benefit of beings through emanations, [one acts thus].
It is truly marvelous that those to be trained perceive me as performing the activities of all the tathāgatas, who are the masters of all tathāgatas and whose nature is inseparable from them. The passage beginning with "tathāgatas" explains the summary: inviting all the tathāgatas is the vajra hook; their remaining is the vajra noose; binding those who have entered is the vajra chain; and bringing those who are bound under control is the vajra bell. "Acting according to the commands of all the tathāgatas" means that all of these perform the commands through the methods of invitation and so forth as previously explained.
In that way, within the maṇḍala, the tathāgatas are established in the bodhicitta by Vajrasattva. They are invited by the King; they are pleased by Attachment; they are delighted by the words "Excellent!" from Goodness; they are empowered by Vajraratna; they are illuminated by the light of Splendor; they are applied to the perfection of generosity by Glory; they are established in a wondrous smile by Laughter; they are applied to meditative concentration by Dharma; their afflictions and secondary afflictions are severed by Sharpness; they are entered into the maṇḍala by Vajra Cause; they are definitively applied to the nature of phenomena (dharmatā) free from conceptual elaboration by Speech; they are honored with offerings, without exception or remainder, by Vajra Action; and they are protected by Vajra Protection.
One is protected by the complete safeguarding of Vajrayakṣa and accomplished by Vajramuṣṭi. Then, having become the nature of Akṣobhya, Ratnasambhava, Amitābha, Amoghasiddhi, and Vairocana, Vajrasattvī is by way of the bodhicitta; Vajraratnī is by way of the perfection of generosity (dānapāramitā); Vajradharmī is by way of the perfection of insight (prajñāpāramitā); and Vajrakarmī is by way of the perfection of diligence (vīryapāramitā)—thus one should understand that all the families are subsumed. Lāsyā and the others are the nature of the Tathāgatas’ perfections of generosity, ethical discipline, patience, diligence, meditative concentration, insight, aspiration, and skillful means. These are also summoned into the city of great liberation by the hook of bodhicitta, inserted by the noose of the conduct of awakening, bound by meditative concentration, and brought under control by the descent of awakening. One should understand that for each of these, there is the generation, the radiation, the reabsorption, and then the entry into one’s own place, the utterance of the specific praise, and the stable meditation. Beginning from the generation of Vajrasattva up to Vajrāveśa, the textual sequence teaches the second meditative absorption, known as the Supreme Sovereign of the Maṇḍala.
These [emanations] are the miraculous manifestations of all the tathāgatas upon the summit of Mount Meru. As for the Blessed One who attained manifest, complete enlightenment in the realm of Akaniṣṭha, in order to care for sentient beings other than Samantabhadra and the rest, he enters that very place and displays emanations that manifest in Tuṣita and so forth; this is explained as the nirmāṇakāya. This is taught to clarify the meaning of the tantra, and other texts state that he does not move from the realm of Akaniṣṭha.
Having thus taught the meaning of the "Supreme King of Maṇḍalas" through the meditations on generation, radiation, withdrawal, abiding, and stabilization, the text beginning with "Then..." is spoken in order to bless the emanations. "The gathering of all the tathāgatas" means they are assembled. "In order to bless that which is preceded by that" means by the entering of the jñānasattva. To that end, "having made the sign of the vajra-snap" means: having bound the two vajra-fists and made the two index fingers into two hooks, the two hands are crossed in the vajra-bind; by snapping the vajra-snap, if even all the Buddhas are summoned, what need is there to mention others? This is the "vajra-snap," and it refers to making the sound of that name. "Then, at that very instant" means immediately following the exhortation.
The expression "a moment, a brief instant" is a slight approximation used in accordance with worldly terminology. The phrase "at that very moment" refers to this very occasion, because they arrived in a single instant. As it is said:
"At that time, all the buddhas,
Together with Vajrasattva and the rest,
Filling all the maṇḍalas,
Assembled within the maṇḍalas."
Stirred by the sign of the sound of a finger-snap, those residing in all the world systems—tathāgatas together with vast maṇḍalas of bodhisattva retinues, equal in number to the most subtle atoms of all world systems—gathered in that very instant. They proceeded to where the peaked pavilion was and where the Blessed One was; having arrived, they uttered this inspired utterance: "Oṃ sarvatathāgatapādavandanāṃ karomi." By saying "having prostrated at the feet," this indicates prostrating at the feet of all the tathāgatas. Just as our Vairocana and the other wisdom beings, while residing in the realm of Akaniṣṭha, looked upon the welfare of sentient beings and perfectly manifested emanations such as the Vajradhātu maṇḍala upon the summit of Mount Meru, so too, those who have arrived through the gathering are of one mind.
Regarding the term "Samantabhadra," it is intended as the oneness of body, speech, and mind; thus, here Vairocana himself is asserted to be Samantabhadra. Alternatively, the Great Vairocana is Samantabhadra, and since his supreme conduct is beautiful conduct, he is the "Supreme Conduct." He acts for the benefit of sentient beings through the gateway of liberation consisting of the visualization of the thirty-seven deities.
If one asks, "What is so wonderful about this?" it is said:
"In the center of the wheel of the Tathāgatas,
The Tathāgata is beautiful."
The "wheel of the Tathāgatas" refers to the wheel of the maṇḍala that has arrived in a condensed form. In the center of that wheel of the Tathāgatas, the Blessed One Vairocana is beautiful and blazing in the manner of the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala); this is what is wonderful.
This teaches the following: because he has realized the reality of all things exactly as they are, he is a Tathāgata. We too, by realizing the reality of all things exactly as they are, are Tathāgatas. That which is the singular nature of Vairocana and the others is the nature of all, and that which is the nature of all is the nature of the one, because all are equal in terms of their accumulations, their dharmakāya, and their activities for the benefit of beings. Therefore, although we all abide in this very manner, [the text continues].
It is truly marvelous that those to be trained perceive Samantabhadra as being only one. Regarding the phrase "assembled from all the world systems of the ten directions," it means those who have gathered and arrived from every world system. Regarding the phrase "through the blessings of all the Tathāgatas," this refers to the power of Akṣobhya and the others; by way of Akṣobhya and the rest, the mind and mental factors realize wisdom through the force of the momentum of previous aspirations. Regarding the phrase "having entered the heart of Vairocana," this refers to Vairocana who resides in the center. Regarding the phrase "together with the maṇḍala of the retinue of bodhisattvas," the meaning is that each of their respective maṇḍalas of the retinue of bodhisattvas has entered and become contained within their own respective hearts. Why is this so? Because it will be explained below with the words, "from the hearts of all of them." Regarding the phrase "from the hearts of all the Tathāgatas," having entered the heart of Vairocana, they emerge from the hearts of Vairocana, Akṣobhya, and the others, together with their respective maṇḍalas of the retinue of bodhisattvas. Regarding the phrase "having emerged," from the heart of Vairocana, the female deities Vajradhātvīśvarī, Ratnadhātvīśvarī, Dharmadhātvīśvarī, and Karmadhātvīśvarī emerge and are emanated; by abiding in the manner of Vajradhātvīśvarī and the others, they abide in the manner of their own meditative absorption. From the heart of Akṣobhya, Akṣobhya, Vajrasattva, and... [and so forth].
King, Attachment, Excellence, Grace, Incense, Hook, Maitreya, and the others who reside in the eastern sector emerged; they remained in the manner of emanated Akṣobhya and the rest, abiding through their respective meditative absorptions. Maitreya and the others also remained in their own respective places. The others should be understood in the same way.
If one asks why they all entered the heart of Vairocana, it is to be understood that Vairocana is the embodiment of all buddhas. Having entered his heart, they were then brought forth from the hearts of the Tathāgatas, and the remaining deities were also blessed; this is to be understood as a specific feature of his limbs. Furthermore, it is taught that those who practice the conduct of the Secret Mantra gateway, in order to accomplish their desired aims, should emanate a maṇḍala and follow the example of what the Blessed One performed.
Regarding the phrase "Vast and Great, Born from the Beginningless": it is "vast" because it is both extensive and great, thus "Vast and Great." This refers to the Tathāgatas residing within the heart of Vairocana, equal in number to the most subtle atoms of all the realms of the three worlds. "Born from the Beginningless" means that since there is no beginning to this, it is "Beginningless," referring to the Great Blessed One Vairocana.
That which is born from that very [state] is as follows: because all buddhas reside within the heart of a single tathāgata. If one asks, "What is so marvelous about this?" it is said, "all subtle particles," and so forth. It is marvelous to attain the state of becoming one after entering the heart of Vairocana. This is what is being shown: although disciples perceive it in that way, for the tathāgatas who are of the nature of the expanse of reality (dharmadhātu), in the ultimate sense, there is neither oneness nor multiplicity. This text, from the sections on gathering and blessing up to the "expressive utterance," teaches the third meditative stabilization (samādhi) called the "Supreme King of Activities." One should not have any doubt, as these three meditative stabilizations are also taught by being distinguished from the "Secret, Firm, and Exalted" [tantra]. Having thus taught the third meditative stabilization and shown the method for attaining Vairocana and Mahāvairocana, in order to show that one should now engage in the method of entering the maṇḍala and receiving empowerment, it says, "Then," and so forth. Here, it should be applied as: "Then all the Blessed Tathāgatas made this request to the Great Vajradhara by means of these one hundred and eight names." If one asks, "For what purpose was the request made?" it says, "this great maṇḍala of the Vajra Expanse," which is exactly as it was taught.
Regarding the phrase "to be blessed": because the collection of drawings transmitted from master to master has endured for a long time, in order that the entire realm of sentient beings, without exception, may attain the results such as the protection described, [the prayer is made]. "Of all the Tathāgatas" refers to the wisdom of equality of Vairocana and the others; the mind that focuses on the dharmadhātu; and the six superknowledges—namely, the six superknowledges as they have been explained. Thus, the wisdom of equality of all the Tathāgatas, the superknowledges, and the realization of perfectly complete enlightenment are what is called the "supreme siddhi." It is for these reasons that the prayer is offered.
Regarding the phrase "the lord of all the Tathāgatas": Samantabhadra, whose nature is great compassion that is non-referential, is the lord of all the Tathāgatas. This is because they arise through the force of his previous impetus and function under his power. Therefore, the Blessed One is called the lord of all the Tathāgatas. Furthermore, since their very essence is Vajrasattva, it is said, "one's own Vajrasattva." Moreover, because he is naturally luminous and eternally non-dual, he is described as "without beginning or end." For that very reason, he acts as the holder of the great vajra of the Tathāgatas.
Therefore, it is said, "to the Holder of the Great Vajra." The phrase "by this" is spoken with the explanation to be given below held in mind. "Made a request" means that the request was made. "Relying upon that" refers to the passage beginning with "Vajrasattva." Here, the manner of the term vajrasattva is taught as the essence; the meaning is that you are the very nature of the sound "Vajrasattva." "Great Being" (mahāsattva) refers to the Great Being who emanates the moon maṇḍala of the dharmadhātu and so forth. "Vajra" here refers to the five-pronged vajra. "All Tathāgatas" refers to all the Tathāgatas in the manner of as many Buddhas as there are atoms in all the world systems. Because he was born at the very beginning of the Vajra Kings and so forth, he is the "First Vajra." Because the bodies of all the Tathāgatas are generated from his becoming one, he is Samantabhadra. Because he possesses hands marked by the vajra, he is Vajrapāṇi. Thus, there are seven names. Vajrarāja is the essence of the Vajra King. "Supreme Buddha" means that he is the supreme among all Buddhas in the activity of inviting all the Tathāgatas. "Vajrāṅkuśa" means that the hand symbol (mudrā) of that very [deity] is the hook.
Regarding the term tathāgata: because he is the very essence of all the tathāgatas as previously explained, he is the tathāgata. Regarding the term Amogharāja: it is in the manner of the body of the Vajra King. Regarding the term Vajrāgra: vajra refers to the tathāgatas, and he is their supreme one by way of the four means of attraction (saṃgrahavastu). When the tathāgatas bestow the vajra hook and confer the empowerment of name, at that time he is called Vajrākarṣaṇa (Vajra Summoner). Thus, there are seven names. Regarding Vajrarāga: it is the essence of vajra passion. Regarding Mahāsukha: because it is both bliss and great, it is Mahāsukha; the very state of great bliss is called Mahāsukha. As it is said: "The unchanging bliss that accomplishes all is explained as Mahāsukha." Thus, the wisdom of the selflessness of phenomena is Mahāsukha. Regarding Vajraśara: it is the mudrā of his symbolic sign. Regarding Vaśīkaraṇa: because he brings sentient beings under his power according to their respective fortunes through the wisdom of omniscience, he is the "Subjugator." Regarding Mārarati: because it is both māra and rati, it is Mārarati. It is māra because it slays the minds of the śrāvakas and pratyekabuddhas. Because that very state is the essence of bodhicitta, it is rati (desire). This is one name. By this, the manner of the body of Vajra Passion has been explained.
"Great Vajra" is by way of emanation. "Vajra Bow" is by way of the sign; thus, there are seven. The name "Vajrasādhu" is by way of the essence of Vajrasādhu. "Supreme Being" (Sattvottama) is the Supreme Being because he perfectly generates the joy of all the Tathāgatas and is unsurpassed. "Vajra Delight" (Vajrahāsa) is the mudrā of the sign of that very [deity], which is Vajra Delight. "Great Joy" (Mahānanda) is because he pervades the entire expanse of space by way of delight. Regarding "Supreme King of Great Joy, the Supreme Vajra": he is both the Supreme King of Great Joy and the Supreme Vajra; thus, he is the Supreme King of Great Joy, the Supreme Vajra, the body of Vajrasādhu. In that context, "Great Joy" is mental bliss. Because he is beautiful and radiant through that, he is the Supreme King of Great Joy. That itself is the Vajra; because he is supreme among the Buddhas and Bodhisattvas, he is called "Supreme King of Great Joy, the Supreme Vajra." The name "Vajra Delight" (Vajrananda) is the empowerment of the name; thus, there are five. "Vajraratna" is by way of the essence of Vajraratna. "Vajra Purpose" (Vajrārtha) is the purpose of the excellent Vajra because he is supreme through the very empowerment of all the Tathāgatas; it is the beautiful purpose of the Vajras. "Vajra Space" (Vajrākāśa) is because he is the source of Vajraratna, and...
Because he possesses light equal to space, he is the "Vajra Space." Regarding the term "Great Jewel," because he emanates the seal of the Vajra Jewel so as to pervade space, he is the "Great Jewel." Regarding the phrase "Endowed with the Vajra Essence of Space," because he is both the Essence of Space and endowed with the Vajra, he is called "Endowed with the Vajra Essence of Space." This means he has perfectly attained the very body of the Essence of Space. Regarding the term "Vajra Essence," he is called "Vajra Essence" by way of the empowerment of name; thus, there are six names. Regarding "Vajra Splendor," it is by way of the essence. Regarding "Greatly Blazing," it is because he possesses light that pervades space. Regarding "Vajra Sun," it is by way of the manner of the Vajra Sun seal. Regarding "Victorious Light," because he possesses the radiance of the light of the Victors, he is "Victorious Light." This is because, by means of the collection of subtle tathāgatas arising from the primordial wisdom of the equality of space, he has attained that radiance; thus, he is called "Victorious Light." Regarding "Vajra Rays," because he possesses this indivisible light, he is "Vajra Rays." Regarding "Great Splendor," because he possesses a light that surpasses the suns equal in number to the most subtle atoms of all world systems, he is "Great Splendor." Regarding "Vajra Light," it is a name conferred by empowerment; thus, there are seven names. Regarding "Vajra Banner," it is by way of the essence.
Regarding "Supreme Benefit for Sentient Beings" (sattvārthaparama): because he satisfies sentient beings, he possesses the capacity to act for the benefit of sentient beings; thus, he is "Supreme Benefit for Sentient Beings." Regarding "Vajradhvaja" (vajradhvaja): in the manner of the symbolic mudrā, he is called "Vajradhvaja." Regarding "Causing Supreme Joy" (paramānandakara): because that very Vajradhvaja definitively applies all Tathāgatas to the perfection of generosity (dānapāramitā), he is "Causing Supreme Joy." Regarding "Great Vajra" (mahāvajra): because the mudrā of Vajradhvaja pervades the entire expanse of space, he is "Great Vajra." Regarding "Ratnaśrī" (ratnaśrī): this is explained as referring to the body of the Bodhisattva Ratnaśrī. Regarding "Vajraśrī" (vajraśrī): this is by way of the empowerment of name. Thus, there are seven names. Regarding "Vajrahasa" (vajrahasa): this is by way of the essence mantra (hṛdaya). Regarding "Great Laughter" (mahāhāsa): because he pervades the entire expanse of space with the mudrā of laughter, he is "Great Laughter." Regarding "Vajra-Smile" (vajrahāsa): this is explained as the symbolic mudrā of Vajra-Laughter. Because he definitively applies all Tathāgatas to smiling by means of that very mudrā, he is called "Great Wonder," for those who are free from conceptualization (vikalpa) do not possess laughter. Regarding "Joyful and Supreme Joy" (nandaparamananda): he who possesses the joy and satisfaction of the realm of sentient beings is "Joyful and Supreme Joy," which is the body of Vajra-Laughter.
Regarding the name "Vajradarśa" (Vajra-Teacher): because he possesses this vajra-teaching, he is the Vajra-Teacher; he is the one who closely demonstrates the vajra of the gift of Dharma, which is non-referential and included within the smile. Because he is empowered with the name "Vajrarati" (Vajra-Joy), he is addressed by that name; thus, there are seven names. "Vajradharma" is by way of the essence mantra vajradharma. "The Meaning of Suchness" refers to the beautiful suchness, which is the meaning of the naturally pure reality; it is thus addressed. "Vajrapadma" refers to the Blessed One’s lotus mudrā. "The One Who Brings Great Joy" is so called because, through the wisdom of the naturally pure nature of phenomena (dharmatā), he thoroughly purifies sentient beings. Regarding "Lokanātha" (Lord of the World): "world" refers to the realms of sentient beings, and "lord" refers to the sovereign of those, who is the Vajra-Dharmakāya. "Vajranetra" (Vajra-Eye) is so called because he possesses the beautiful mudrā of the Vajra-Eye. "O Vajranetra" is by way of the empowerment of the name; thus, there are seven names. "Vajratīkṣṇa" (Vajra-Sharp) is by way of the essence mantra vajratīkṣṇa. "Mahāyāna" (Great Vehicle) is the Great Vehicle itself because its essence is great insight and wisdom. This is the Blessed One, the Noble Mañjuśrī. "Vajrakhadga" (Vajra-Sword) is by way of the hand-symbol of the sword.
"Great Weapon" refers to the act of pervading space with a sword. "Mañjuśrī" refers to possessing the body of the youthful Mañjuśrī. "Profound Vajra" refers to possessing this profound insight that is like a vajra; thus it is so named. "Vajra Intelligence" is by way of the empowerment of name; thus, there are seven names. "Vajra Cause" is vajrahetu, which is by way of the essence. "Great Essence" refers to the act of pervading space with the wheel mudrā. "Vajra Wheel" is by way of the wheel mudrā. "Great Method" refers to the emanation that pervades space through the manner of the great maṇḍalas, such as the Vajradhātu. "Thoroughly Revolved" means that by the mere generation of the mind of awakening, he causes it to be thoroughly revolved; thus it is "Thoroughly Revolved." "Arisen from the Vajra" means it has arisen from the vajra of the perfection of insight (prajñāpāramitā). "Vajra Essence" is by way of the empowerment of name; thus, there are seven names. "Vajra Speaker" is vajrabhāṣa, which is by way of the essence. "Supreme Self-Awareness" means it is beautiful awareness, hence "self-awareness," which is the insight that follows the sound of the nature of the four types of perfect analytical knowledge (pratisaṃvid). Because it is supreme by that very method, it is "Supreme Self-Awareness." "Vajra Reciter" is by way of the tongue mudrā.
Regarding "Bestower of Accomplishment" (Siddhidā): because that mudrā of the tongue bestows excellent siddhis, it is called the "Bestower of Accomplishment." Regarding "Vajra of Silence" (Avāgvajra): this refers to the body of the Vajra Speech. Regarding "Supreme Accomplishment" (Paramasiddha): because one attains one's own siddhi from all the tathāgatas by means of the vajra tongue, it is the "Supreme Accomplishment." Regarding "Vajra Speech" (Vāgvajra): this is by way of the empowerment of name; thus, there are seven names. Regarding "Vajra Action" (Karmavajra): this is by way of the essence, namely vajrakarma. Regarding "Command of the Supreme Vajra" (Paramavajrājñā): the "Supreme Vajra" refers to the excellent vajras, which are the tathāgatas. Their "command" is their instruction, which is the emanation of buddhas and the performance of the welfare of sentient beings. Because he possesses this, he is the "Command of the Supreme Vajra." Regarding "Vajra of Activity" (Karmavajra): this is by way of the mudrā of the twelve-pronged viśvavajra. Regarding "All-Pervading" (Sarvagata): this means the viśvavajra pervades space. Regarding "Vajra Certainty" (Vajraniyata): this is by way of the body of the viśvavajra bodhisattva. Regarding "Vast" (Vipula): because all offerings without exception or remainder are made to all the tathāgatas, it is "Vast." Regarding "All-Vajra" (Sarvavajra): this is by way of the empowerment of name; thus, there are seven names. Regarding "Vajra Protection" (Vajrarakṣa): this is by way of the essence. Regarding "Great Stability" (Mahāsthira): this is by way of the diligence of activity in which the three spheres are completely pure.
"Vajra Armor" is by way of the armor mudrā. "Greatly Firm" is because that very [armor] is difficult to destroy. "Supreme Diligence is Difficult to Overcome" means that it is both the supreme diligence and also difficult to overcome; thus, it is called "Supreme Diligence is Difficult to Overcome." This is the body of the Great Bodhisattva Vajrapāla. "Vajra Diligence" is by way of the empowerment of the name; thus, there are seven names. "Vajra Yakṣa" is vajrayakṣa, by way of the essence mantra. "Great Skillful Means" is because he possesses the great diligence of non-apprehension of all Māras through the diligence of discernment that is completely pure in the three spheres. "Vajra Fang" is by way of the fang mudrā. "Greatly Terrifying" is because he pervades the entire expanse of space with that very fang mudrā. "Subduer of Māras" refers to the body of the Bodhisattva Vajrayakṣa. "Vajra Unassailable" is because he terrifies all the Tathāgatas with the Vajra Fang mudrā; thus, he is the "Vajra Unassailable." "Vajra Fierce" is by way of the empowerment of the name; thus, there are seven names. "Vajra Linking" is vajrasandhi, by way of the essence mantra. "The Highly Condensed" is because he performs the activity of blessing through being highly condensed; thus, he is "The Highly Condensed."
"Vajra Bond" refers to the gateway of the symbolic mudrā. "Liberator" means that through the application of suchness, one is thoroughly liberated from all obscurations; thus, it is the "Liberator." "Vajra Fist, Supreme Samaya" refers to the gateway of the body of the Great Bodhisattva Vajramuṣṭi. "Vajra Fist" is by way of the empowerment of the name; in this regard, there are six names. Thus, there are one hundred and eight names. "Bond" refers to the gateway of words and meaning, or the gateway of recitation and meditation. "Peaceful" means that because it serves as the cause for exhausting all suffering, it is "Peaceful." "Vajra Name Empowerment and so forth" means that just as the Great Vajradhara possesses one hundred and eight names such as the empowerment of the name and so forth, likewise this practitioner will also be empowered by the Tathāgatas. "Whoever" means whoever possesses [these qualities]. "Qualities" means that because it is the cause of qualities, it is "Qualities." "By the names" refers to the one hundred and eight names. "To whom?" To the Great Vajradhara. "Always" refers to an uninterrupted application. "By praising with melody" means that because it is the actual [practice], one desires to express the authentic qualities of the Great Vajradhara. "He too will become like Vajradhara" means he will become similar to the Holder of the Vajra.
"The realization of the Mahāyāna" refers to the maṇḍala of the Vajra Expanse. "Please also expand the great method" means that this maṇḍala, which serves as the cause for attaining the path and fruit of the bodhisattvas, is the "great method"; it means to cause it to expand and pervade the ten directions according to the fortune of sentient beings. "The great wheel of all the buddhas" means that because the assembly of buddhas such as Vairocana and others is gathered here, it is so called. "Please explain the supreme ritual" means that compared to the rituals of the Sūtra conduct, the rituals of the mantra system are particularly sublime, and are thus called the "supreme ritual." This is because those who practice the Sūtras attain manifest buddhahood after three incalculable eons, whereas bodhisattvas who practice the gateway of Secret Mantra attain manifest, perfect buddhahood in this very life after reaching the stage of "The Joyous." "The samaya of all the tathāgatas" means that the great maṇḍala of the Vajra Expanse is the samaya of all the tathāgatas. "The arising of that" refers to the vajra from which it arises; in order to bless that, he entered into the meditative absorption (samādhi) named after it, which means he focused his mind one-pointedly on the manner of teaching the great maṇḍala of the Vajra Expanse.
"Then" (tatas) refers to what has just passed. "Because" (yasmāt) indicates the cause; thus, "for this reason it arises" means that because certain names and so forth are not fortunate enough to be emanated by the Tathāgata in the Great Vajradhātu Maṇḍala upon the summit of Mount Meru, it is therefore "perfectly explained" (samyag-ākhyāta) so that by seeing them, the seed of non-retrogression may be produced. It is called "perfectly explained" because it is thoroughly analyzed, extensively taught, and demonstrated.
Regarding the "Great Maṇḍala": the Great Vajradhātu Maṇḍala is primarily the secret of the Body (kāya), and not the maṇḍalas of form and so forth where the Mind (citta) and other aspects are primary. Because it is the most supreme, it is "sublime" (parama), for it accomplishes the attainment of the stages (bhūmi) in this very life.
"Because it is similar to the Vajradhātu" means it is similar to the Vajradhātu Maṇḍala atop Mount Meru. If one asks what its name is, it is said: "It is renowned as the Vajradhātu." This is explained as being renowned as the "Vajradhātu" because it is characterized by the Vajradhātu of the Body, Speech, and Mind of the Blessed One, the Tathāgata Vairocana, and all other Tathāgatas.
Regarding the phrase "In the great mudrā of the Great Being" and so forth, it should be connected with "having arisen, they circumambulate in a manner of stretching." Regarding the phrase "having arrived in a suitable manner":
In this regard, it is as follows: having received the samaya and empowerment, one should practice the conduct of awareness for one month, six months, or up to one year. In that context, first of all, one should perform the internal ablution of abiding in one's own vows and the external ablution as much as possible. Regarding that, abiding in and guarding the three vows is the first ablution. Confession, supplication, and so forth are the second. Releasing the mudrās is the third. The ablution with water is the fourth; with these, one should also change the three garments. In that regard, abiding in the vows is the first garment. A sense of shame and dread of blame is the second. Clean outer clothing is explained as the third. Then, preceded by prostrations and so forth, one should also take the vows six times every day. Then, having performed the tearing away of negativity and the releasing of all mudrās exactly as prescribed, one should perform the great yoga. Then, one should meditate on the maṇḍala in the heart exactly as it is. Alternatively, possessing the great yoga, having meditated on the initial application and the supreme king of maṇḍalas, and having performed the dissolution, one should perform prostrations and recitations, and cultivate the conviction that all the tathāgatas reside in one's own heart. Then, one should imagine that bodhisattvas emerge from the hearts of all the tathāgatas and, abiding in their respective samādhis, utter their respective recitations.
Then, the yogin, having become one with the glorious Vajrasattva, should receive all the empowerments, such as the garland empowerment, from all the tathāgatas. Having summoned, entered, bound, and brought under control all those tathāgatas with the vajra hook and so forth, they should be accomplished by means of the samaya mudrās. Then, having sealed them with the dharma, karma, and mahāmudrās, they should be empowered and definitively applied to the activities.
In that regard, first, one should bind the mahāmudrā of Vairocana and definitively apply it to one's own activity, saying: "Gather all the buddhas into one!" Likewise, with the Vajradhātvīśvarī, Ratnavajrī, Dharmavajrī, and Karmavajrī, one should say: "Gather all the families and seal them!" To Akṣobhya, one should say: "May all the tathāgatas generate the bodhicitta!" To Ratnasambhava: "The perfection of generosity!" To Amitābha: "The perfection of wisdom!" To Amoghasiddhi: "May all the tathāgatas complete the perfection of diligence!" To Vajrasattva: "May all the tathāgatas be established in the bodhicitta!" To Vajrarāja: "May all the tathāgatas be invited and pleased through passion!" To Vajrarāga: "May they be pleased by saying 'Excellent, excellent!'" (sādhu sādhu).
May Ratna bestow empowerment. May Sūrya illuminate with the light of the sun. May Dhvaja establish [beings] in the perfection of generosity. May Hasa establish [beings] in the marvelous smile. May Dharma establish [beings] in the utterly pure samādhi. May Tīkṣṇa sever the afflictions and secondary afflictions of sentient beings. May Cakra cause them to enter the maṇḍala. May Bhāṣa definitely engage [beings] in the nature of phenomena (dharmatā) free from conceptual proliferation. May Vajrakarma make offerings with offerings that are without exception or remainder. May Rakṣa protect [beings] from the very mind that desires other vehicles. May Yakṣarakṣa protect them by providing complete guardianship. May Muṣṭi accomplish the fist of the Tathāgatas. And for Lāsyā and the others: definitely engage them in the perfections of generosity, ethical discipline, patience, diligence, meditative concentration, insight, aspiration, and skillful means. May Vajrāṅkuśa summon all the Tathāgatas to the city of great liberation with the hook of bodhicitta. May Pāśa request that they be drawn in with the lasso of bodhisattva conduct. May Śṛṅkhalā tear away the mind that desires other vehicles from all the Tathāgatas, and may Vajrasphoṭa request that all the Tathāgatas be bound by the meditative concentration of the perfection of insight.
By causing them to descend, one should say, "May the Tathāgatas cause [the nature] to descend as naturally luminous and unborn," and to Maitreya and the others, "Please fully protect the city of the sublime Dharma." In all cases, one should bind one's respective great mudrā and understand that one is definitively engaged in one's own enlightened activity.
Having thus meditated upon the supreme King of Activities, one should again perform the gathering through the yoga of Vajrasattva. After offering praise with the one hundred and eight names, one should perform the summoning, entering, binding, and subjugating exactly as prescribed. Having cleared away obstacles with Vajrayakṣa and performed the binding of the directions and so forth, one should close the gates with the Vajra Fist and protect all with the Vajra Armor. Having presented the water for the feet, one should seal all the Tathāgatas with the four mudrās and confer empowerment. Preceded by the water for the feet, one should offer perfect worship with all external requisites, the sixteen offerings taught in the Action Maṇḍala such as the Goddess of Grace, mental offerings, and all other special offerings. Having performed the four prostrations, one should meditate while reciting: vajrātmako ’ham, svabhāvaśuddho ’ham, sarvasamo ’ham. Then, reciting vajrasattva, one should meditate that "all is indeed myself."
Thereafter, one should praise with the one hundred and eight names, offer worship in the same manner, and perform prostrations exactly as prescribed.
One should release the mudrās and confer the empowerment. Having donned the armor and pleased [the deities] with the palms joined in the gesture of equanimity, one should recite "Vajrasattva" and the hundred-syllable mantra. Having fully dedicated the roots of virtue for the sake of the desired siddhi, one offers the water for the feet. Then, one should request them to depart, exhorting them to return again. Thereafter, having protected oneself with the Vajra Protection, the Vajra Yakṣa, and the Vajra Fist mudrās, one should perform the activities such as the work of the stūpa. In this way, one should complete the vidyā-vrata through the practice of four sessions every day.
Once that is completed, the maṇḍala is to be drawn. In a temple, a monastery, a village, or a city, in the northeastern direction, in a place that is pleasing to the mind, perfectly level and smooth, sloping toward the east, and of the proper dimensions—on a piece of ground free of salt and alkaline soil—the king should make it one hundred or fifty cubits. Ministers and great ministers should make it fifty or twenty-five cubits. Merchant leaders or caravan masters should make it twenty-five or half of that. The practitioner should make it twelve or six cubits.
First, in the center of the ground for the desired maṇḍala, one should repel the obstructors of the maṇḍala through the ritual of the wrathful fire offering using powdered human bone mixed with blood and poison. Then, one should perform the peaceful fire offering to pacify oneself, the disciples, the local spirits, and so forth. After that, the ground should be purified.
Dig a pit one fathom deep, or to the depth of the neck, the navel, or the knees. Fill it with earth sprinkled with fragrant scented water, and sprinkle it with scented water over which the Vajrayakṣa mantra has been recited. Firmly compact it and make it perfectly level. Within a multi-storied pavilion, beautified by four archways and possessing four doors, completely surrounded by windows, and further adorned by banners with bells hanging from the edges and various excellent canopies spread above; decorated with paintings and images of the Buddha, Ratna, and others; with incense burners placed in the four corners from which fine incense wafts; and beautified by offerings of flowers, lamps, garments, and so forth—having smeared the ground with fragrant ointments and purified it with scented water over which the Vajrayakṣa mantra has been recited, one should place the hands on the ground and recite the Vajrasattva mantra and the hundred-syllable mantra seven times. This is the ritual for purifying and taking possession of the site.
Then, having bathed oneself and anointed the body with fragrant scents, one should don as many garments and ornaments as possible, wear a very red cotton robe, put on a flower garland, and perfume the face. Beginning from the eighth day of the waxing moon, or beginning from the tenth, thirteenth, or fourteenth day up to the fifteenth, or beginning from the morning session of the fifth day, one should perform the maṇḍala rites. Regarding that, in the area of the site where one normally resides, one should perform sweeping, plastering, and so forth.
Likewise, having touched the ground with the hand, one should recite the hundred-syllable mantra of Vajrasattva. Then, sitting in the center of the maṇḍala site, one should perform the self-protection, the destruction of obstructors, and so forth. Then, having emanated the great Vajradhātu maṇḍala with the vajra-wheel mudrā, preceded by prostrations, one should take the vows, generate the great yoga, and the celestial palace together with the seats. Sitting in the sattva-paryañka posture, one should generate enthusiasm for oneself with the verses beginning, "Today my life has borne fruit," and ending, "Today I am the supreme assembly." Then, having prostrated with all limbs and holding an incense burner in the hand, one should invite all the buddhas with the verses beginning, "Those who dwell in all directions without exception," and ending, "Please grant this siddhi." Then, having meditated upon the initial union, the supreme king of the maṇḍala, and the supreme king of activities, while the glorious Vajrasattva’s mahāmudrā resides in the place of Vajrasattva and one is diligent in reciting "Oṃ Vajrasattva Hūṃ," a supreme practice companion endowed with the pride of a tathāgata should make the request for the purpose of drawing the great Vajradhātu maṇḍala. In that way, this is as appropriate as it may be; by this method, one should rise from the sattva-paryañka posture and perform a circumambulation.
However, if one wishes to elaborate, it should be understood that the ritual application with elaboration itself is to be performed. Regarding the phrase "the Great Being meditates upon the Great Seal and performs the consecration": immediately following the request, one should visualize all the Tathāgatas filling the sky. Having prostrated to all the Tathāgatas with the fivefold maṇḍala, one should bind the Great Seal of the Blessed One Vajrasattva and speak as follows:
"I myself am the Vajra-holder;
I myself am Vajrasattva.
I am the great king of Buddhas;
I am the powerful Vajra-holder.
I am the sovereign king of yogis;
I am the steadfast Vajrapāṇi.
I am the great lord of Vajras;
I shall not forsake the consecration."
OṂ VAJRASATTVA HŪṂ. Then, having lifted the maṇḍala as it was fully visualized by means of the samaya-mudrā of Vajrasattva, one should place it in the sky. Reciting "VAJRASATTVA" with that very samaya-mudrā of Vajrasattva, one should consecrate oneself and generate the divine pride of Vajrasattva. Placing the syllable "VAJRA-DṚṢṬI MAṬA" upon the two eyes, and generating the double-vajra (viśvavajra) upon the two feet with the syllable "A," one should again visualize oneself as the Great Seal of the Blessed One Vajrasattva. By this much, the meaning of the passage "meditating upon the Great Seal of the Great Being and performing the consecration" is shown. Abiding in the mudrā, one likewise arises.
Regarding the phrase "without releasing the mahāmudrā," one should rise from the sattvaparyaṅka posture and remain in the mudrā; thus, it is called "abiding in the mudrā," meaning one remains in the very act of binding the mahāmudrā.
Regarding the phrase "having looked all around," one should begin from the direction of Īśāna and look toward the left to expel obstructing spirits. Then, likewise looking toward the right, one should bind the directions, intermediate points, the maṇḍala, the sky, and the earth, as well as the fence and the lattice. Having firmly grasped the four quarters of the earth with the soles of the feet, one should transform everything up to the summit of Mount Meru into the nature of vajra. Then, binding the mahāmudrā of Vajrasattva and possessing the pride of that deity, one should recite "Vajrasattva Hūṃ" while circling to the right. Following the procedure explained in the maṇḍala rituals, one should perform the activities such as the destruction of obstructors and carry out the rites of the preparatory consecration (adhivāsana).
Then, at the time of sunrise, one should place that maṇḍala in the sky by means of that very samayamudrā and strike the lines with the thread. "New" means not having been used in another maṇḍala. "Having well-measured" means placing it in a vessel of gold or the like smeared with fragrance. "Of proper measure" means that for a maṇḍala of six cubits, the thickness is the measure of the little finger and the length is twice the measure of the maṇḍala. "With beautiful lines" means striking the lines with the five-colored pigments in a manner that is pleasing to behold.
"By the wise" means one who is trained in the colors, shapes, and activities of the maṇḍala. "According to one's ability" means that, starting from a measurement of one yojana down to the limit of six cubits, one should strike the lines of the maṇḍala according to the extent of one's capacity. "It should be made square with four gates" means it is square because the four corners are formed by the lines of the eastern, western, northern, and southern sides. "With four gates" means that a gate is established in the center of each of the eastern, southern, western, and northern sides; thus, there are four gates. "Adorned with four archways" is self-evident. "Endowed with four lines" refers to the two Brahmā lines and the two intermediate lines; being perfectly endowed with these is for the purpose of making [the layout] equal. "Adorned with silk and flower garlands" means it is decorated with silk ribbons and flower wreaths.
"In all the corners and at the junctions of the gate-arches, the outer line of the maṇḍala should be struck, inlaid with vajras and jewels." This means that in all four corners of the maṇḍala, one should strike the lines so that there is a half-moon, upon which a vajra-jewel is placed. The "gate-arches" of the gates are the archways themselves; their "junctions" are the points where two lines meet. At those points as well, one should strike the lines so that there is a half-moon with a vajra-jewel upon it. "Having entered the interior of that sequence..."
Regarding the phrase "resembling a wheel," one should enter into the sequence of that outer maṇḍala and, resembling the outer maṇḍala as previously described—with its four corners, four gates, and so forth—one should lay out the lines without a pediment (toraṇa). "Completely surrounded by vajra lines" means it is encircled by a garland of three-pointed vajras. "Adorned with eight pillars" means that since there are two vajra pillars supporting the wall in each of the cardinal directions, it is thus beautifully adorned by eight pillars. "Within the vajra pillars, also adorned by five moon maṇḍalas" means that because these are the supreme or sacred locations of the vajra pillars, they are the "supreme locations of the vajra pillars." In those supreme locations of the vajra pillars—the places of the Blessed Ones Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi—one should lay out the lines for five circular sun maṇḍalas, and furthermore, for each of these, lay out the lines for five moon maṇḍalas completely surrounded by vajra patterns.
Regarding the passage: "Four-cornered, with four gates, adorned with eight pillars, and completely surrounded by a vajra garland—the central maṇḍala should be drawn," and so forth: since the Blessed One, in the Vajraśekhara, performed the division of the parts of the great Vajradhātu maṇḍala, one should not entertain any doubt.
Here, the statement "similar to its wheel" indicates that it is circular like a wheel; however, it cannot be established that it is circular alone. Regarding the statement, "The maṇḍala is explained as a wheel," and so forth, since it is generally explained as a maṇḍala wheel, there is no certainty [of circularity alone]. Furthermore, by the statement, "Completely surrounded by vajra lines," one should understand that this is distinct [from a simple circle]. Thus it is said: "Make it square with four doors, beautified by four archways, and completely surrounded by vajra lines; draw the great vajra palace."
Furthermore, to clarify the ritual of the lines: first, purchase cotton wool without haggling over the price. Take a cord spun by a pure maiden and dye it individually with fragrant pigments—blue, yellow, red, green, and white. Arrange them in this very order and, with their respective seed syllables—HŪṂ, TRĀṂ, HRĪḤ, AḤ, and Ā—place Akṣobhya and the others upon the cord. Then, with the mantra DĪPTADṚṢṬI AKUŚA JAḤ, place [the syllables] upon the two eyes. With the blazing gaze described as, "The eyes are intensely moving and blazing; the eyelashes are drawn together," and by saying, "O Blessed One, grant me the vajra lines in order to strike the lines of the great maṇḍala," one should properly invoke Akṣobhya and the others. Then, having summoned the cord released by the light of the respective seed syllables of Akṣobhya and the others with the blazing gaze, fill the cord held in one's own hand.
Reciting "anyonyānugata sarvadharmāḥ sphara sphara anupraviṣṭa sarvadharmāḥ atyanta-anupraviṣṭa sarvadharmāḥ oṃ vajrasattva hūṃ," one should twist the thread. With the syllables ma and ṭa, one should generate a moon and a sun in the right and left eyes, respectively. Having stabilized them with "vajradṛṣṭi maṭa," place the thread in a vessel of gold or the like smeared with fragrance. After making excellent offerings of perfume, flowers, and incense, hold it with the vajra-bond mudrā and recite "oṃ vajrasamaya prasūtraṃ matikrama hūṃ" one hundred and eight times. Then, having smeared the site of the maṇḍala with fragrance consecrated by the recitation of the sixteen bodhisattvas and beautifying it all around with flowers, present the water for the face to all the families residing in space. Having perfectly worshipped them all with the goddesses of flowers and so forth, and with the goddesses of grace and so forth, and having prostrated, generate the syllables jaḥ in the right and left eyes as yellow suns and moons. Then, accompanied by offerings of song and music, one should examine the maṇḍala. For that purpose, one should first dip the thread in fragrant white pigment while reciting the mantra. Then, mentally uttering the vajra-word "vajradhātu," one becomes Vairocana. Reciting "vajrakarma hūṃ," one should emanate a supreme assistant for the vajra-activity from one's own heart. Then, reciting "vajrasattva," one should visualize oneself as Vajrasattva.
Holding that thread with the left fist, say "Jaḥ!" and, with the form of the Vajra-Action [deity], hand the thread to the hand of the supreme practice assistant. Meditating on all directions as equality and facing east, one should strike the Brahmā-line. Then, the master sits in the south and, facing north, strikes the second line. Again, sitting in the southeast and facing north, one should strike the eastern line of the outer maṇḍala. Sitting in the northwest and facing south, one should strike the western line. Remaining in that same place and facing east, one should strike the northern line. Again, sitting in the southeast and facing west, one should strike the southern line. In the same way, the lines for the ledge should also be struck. Thus, having struck all the lines for the outer and inner maṇḍalas, facing north, one should strike the line for the eastern pillar. Facing south, one should strike the line for the western pillar. Facing east, one should strike the line for the northern pillar. Facing west, one should strike the line for the southern pillar. Again, sitting in the southeast corner of the outer maṇḍala, one should strike the line to the northwest corner; and sitting in the southwest corner, one should strike the line to the northeast corner. The master and the supreme practice assistant should always proceed in a clockwise direction. In that regard, the mantra for striking the lines is as follows: "Oṃ vajrasamaya sūtraṃ matikrama hūṃ." The master should recite this.
With the three jaḥ syllables—jaḥ jaḥ jaḥ—the supreme assistant of the practitioner should draw the lines. The doors are one-eighth of the central area. The door-surrounds are equal in measure to the doors. The ledges are half the measure of the doors. The door-jambs are equal in measure to the ledges. One should know that the area for the five-colored powders is half the measure of the ledges. The archways are three times the measure of the doors.
The inner maṇḍala is half the measure of the outer maṇḍala, possessing four doors, four corners, and eight pillars completely surrounded by ledges. Having properly laid the lines, one should take a khadira wood kīla with a single-pointed vajra at the base and a five-pointed vajra at the top. Reciting the mantra of the vajra-kīla, one should strike with a vajra and, using a cord tied to it, draw the lines for the outer perimeter of the inner maṇḍala, starting from the northeast and proceeding in a clockwise direction to form a vajra garland.
Then, one should extract the kīla situated at the center of the maṇḍala with four hūṃ syllables. Fill the hole of the kīla with the five-colored powders described below and make it level. With the syllable hīḥ, generate a sun and a moon in the right and left eyes, respectively. Looking in all directions with the wrathful gaze, one should fashion the doors. This is the ritual for laying the lines.
Regarding the filling of those lines with colors and the sequence of the colors, one should learn this from the second chapter below. As for the statement, "In the center of the central maṇḍala, one should place the form of the Buddha," this refers to the Blessed One Vairocana. In the eastern direction of that [maṇḍala] is Vajrasattvī.
In the south, Ratnasattvā; in the west, Dharmasattvā; and in the north, Karmasattvā should be drawn. Regarding the phrase, "Having gone by means of Vajravega," Vajravega is as follows: "Having lifted the drawing with the mind, whether by means of a vajra cord or otherwise, even if one goes out or enters within, there will be no violation of the samaya." Then, its essence-mantra is this: OṂ VAJRAVEGĀKRAMA HŪṂ.
"In the maṇḍala of Akṣobhya, Vajradhara and the others are to be placed in meditative equipoise." This means that the Blessed One Akṣobhya, along with Vajrasattva, Vajrarāja, Vajrarāga, and Vajrasādhu, should be drawn. In that way, they become equal; because they are of the very nature of the essence of the enlightened mind, they are "equal" in being without inequality.
"In the maṇḍala of Ratnasambhava, Vajragarbha and the others are to be placed in completion." This means that the Blessed One Ratnasambhava, along with Vajraratna, Vajrasūrya, Vajradhvaja, and Vajrahāsa, should be drawn. In that way, that maṇḍala becomes filled with Vajragarbha and the others.
"In the maṇḍala of Amitāyus, Vajralocanā and the others are to be placed in purity." This means that the Blessed One Amitābha, along with Vajradharma, Vajratīkṣṇa, Vajrahetu, and Vajrabhāṣa, should be drawn. In that way, that maṇḍala becomes pure.
Because they are the very essence of the naturally pure nature of phenomena, they are also such. Regarding the statement, "In the maṇḍala of the Infallible, place the crossed vajra and so forth," the crossed vajra is the vajra of activity. Wherever that and the others are present, that is the maṇḍala of the crossed vajra and so forth; one should draw the Blessed One Amoghasiddhi, along with Viśvavajra, Vajrarakṣa, Vajrayakṣa, and Vajramuṣṭi. Regarding the statement, "In the corners of the wheel, place the vajra goddesses as well," this means that starting from the fire direction of the inner maṇḍala’s intermediate points, one should draw Lāsyā, Mālā, Gītā, and Nṛtyā. Regarding the statement, "In the corners of the outer maṇḍala, place the Buddha offerings as well," this means that starting from the fire direction of the deity ledge of the outer maṇḍala, one should draw Dhūpā, Puṣpā, Dīpā, and Gandhā, proceeding in a clockwise direction. Regarding the statement, "Within all the gates, the four gatekeepers should also be placed," the word "all" refers to both the outer and inner [maṇḍalas]; thus, at the eastern gate, one should draw Vajrāṅkuśa, at the south Pāśa, at the west Sphoṭa, and at the north Vajrāveśa. Regarding the statement, "In the directions of the outer rim of the wheel, the great beings should also be placed," this means that within the courtyard, one should draw Maitreya and the other Bodhisattvas of the Fortunate Aeon.
In that regard, the Blessed One Vairocana is white in color. He holds a five-pronged vajra with the mudrā of supreme enlightenment. He sits in the vajra posture upon a lion throne, a lotus, and a moon maṇḍala, possessing the radiance of the sun. He wears silk upper and lower garments and is endowed with the empowerment of a jeweled crown and silk pendants. He has four faces, the first of which faces east.
Likewise, Akṣobhya and the others are also to be depicted or installed in their respective order: blue, yellow, red, and green. They sit in the vajra posture upon elephant, horse, peacock, and garuḍa thrones, lotuses, and moons. They hold a vajra, a jewel vajra, a lotus vajra, and a crossed vajra with the earth-touching, boon-granting, supreme samādhi, and fearlessness mudrās. They possess maṇḍalas of solar radiance and are endowed with the empowerment of jeweled crowns and silk pendants. They have one face each and are oriented toward Vairocana.
While reciting the general heart mantra of the five Tathāgatas, vajradhātu, one should draw or install these five Tathāgatas and, having caused them to descend while residing in the intermediate space, unify them as one. Similarly, while reciting the mantras from sattvavajrī up to vajrāveśa, one should draw or install the deities from Vajrasattvī up to Vajrāveśī, cause them to descend while residing in the intermediate space, and unify them with the images.
Vajrasattvī is upon a lotus and moon seat, holding a red five-pronged vajra. It should be understood that the seats of Vajraratnī and the others are likewise. Therein, Vajraratnī holds a precious wish-fulfilling jewel marked at its tip by a five-pronged vajra. Vajradharmī holds a sixteen-petaled lotus, white and red in color, with eight petals spreading downward and eight petals spreading upward; within its unopened center is a five-pronged vajra. Vajrakarmī holds a twelve-pronged crossed vajra of five colors: the center is white, the front is blue, the right side is yellow, the back is red, and the left is the color of emerald.
From Vajrasattva and the others up to the Bodhisattvas of the Fortunate Aeon, all likewise sit upon lotus and moon seats in the sattva-paryanka posture. This is because it is said: "Vajrasattva and the other primordial Protectors sit upon half-vajra seats."
Regarding them, Vajrasattva is white in color. His left hand forms a vajra-fist with a bell, resting on his hip in a gesture of pride. His right hand is placed in the khaṭvāṅga mudrā, holding a five-pronged primordial vajra at his heart in a gesture of praise. Vajrarāja is golden in color, sitting while gathering all the Tathāgatas with a vajra hook.
Vajrarāga is red in color and acts in the manner of piercing all the tathāgatas with a bow and arrow. Vajrasādhu is the color of emerald; with both hands in vajra-fists, he remains in the manner of bestowing the word "Excellent," thereby pleasing all the tathāgatas. Vajraratna is yellow in color; with the left vajra-fist he holds a precious bell in a proud posture, and with the right fist he holds a wish-fulfilling jewel marked with a five-pronged vajra at its tip above his forehead. Vajratejas is the color of the sun; in his right hand he holds a vajra-sun maṇḍala, illuminating the tathāgatas, while his left hand rests upon his seat. Vajradhvaja is the color of the sky; in his right hand he holds a victory banner of wish-fulfilling jewels, and his left hand rests upon his seat. Vajrahasa is white like a conch or a lotus root; in his right hand he holds two rows of teeth with a vajra at their tips, engaging the tathāgatas in a smile, while his left hand rests upon his seat. Vajradharma is white-red in color; with his left hand resting at his hip he holds a vajra-lotus, and with his right hand he opens its petals at his heart. Vajratīkṣṇa is dark blue like the sky; with his left hand he holds a volume of the Prajñāpāramitā at his heart.
With the right hand, he holds a sword, remaining in the posture of striking all the tathāgatas. Vajrakāra is golden in color; with the tip of the middle finger of his right hand, he turns an eight-spoked wheel, while his left hand rests upon the seat. Vajrabhāṣa is copper-colored; with his right hand he holds a vajra-tongue, conversing with the tathāgatas, while his left hand rests upon the seat. Vajrakarma is white in the face, light blue from the waist and both hands, and blue in the remainder; from the lower part of the face to the waist it is pale red, the two thighs are pale yellow, and the remainder from the two calves to the feet is white. With the vajra-fist of his left hand, he holds a crossed-vajra bell in a proud manner, while with the middle finger of his right hand he holds a crossed-vajra at his heart in a gesture of praise. Vajrarakṣa is golden in color; with both hands he holds a vajra-armour, remaining in the posture of donning armor upon all the tathāgatas. Vajrayakṣa is black in color with a broad belly and bared fangs; with two vajra-fists he holds the two fangs at the corners of his mouth while remaining seated. Vajramuṣṭi is yellow in color, with two samaya-fists into which a vajra is inserted, remaining in the posture of squeezing with the samaya-fists. Lāsyā is white in color.
With two vajra fists, she holds two five-pronged vajras and, in the manner of a vajra-dignified pose, gracefully bows slightly to the left. Mālyā is yellow in color; she satisfies the Tathāgatas with a garland of jewels. Gītā is pale red in color; she plays the lute. Nṛtyā is the color of a vajra-action [blue]; she holds a three-pronged vajra and remains performing a dance with her two hands. Dhūpā is white in color; she satisfies the Tathāgatas with a vajra incense burner. Puṣpā is yellow in color; with her left hand she holds a vajra flower vessel, and with her right hand she causes a rain of flowers to fall. Dīpā is pale red in color; she holds a lamp-stand and makes offerings with a mass of light. Gandhā is multicolored like Nṛtyā; with her left hand she holds a conch of perfume, and with her right hand she remains making offerings to the Tathāgatas with clouds of fragrance. Vajrāṅkuśa is white in color; she invites the Tathāgatas with a vajra hook. Vajrapāśa is yellow in color; she causes the Tathāgatas to enter with a vajra noose. Vajrasphoṭa is pale red in color; she binds the Tathāgatas with a vajra chain. Vajrāveśa is multicolored; with her right hand she holds a vajra bell and causes the Tathāgatas to descend.
The left hand rests upon the seat. In that regard, the Tathāgatas possess a peaceful expression, are adorned with all ornaments, and have a peaceful gaze accompanied by a smile. Vajrasattva and the others have wide-open eyes out of great joy, possess a graceful expression and a smile, and are adorned with all ornaments, having received empowerment through the crowns of the five Buddhas and silk pendants. In the eastern quarter, Maitreya and the others are like Vajrasattva, holding a vajra. In the south, they are like Vajraratna, holding a jewel. In the west, they are like Vajradharma, holding a vajra-lotus. In the north, they are like Vajrakarma, holding a crossed vajra. The distinction is this: they possess the empowerment of the jewel crown and silk pendants. "Oṃ sarvasaṃskārapariśuddhadharmate mahānayaparivāre svāhā" is the general vidyā-mantra of the Fortunate Aeon. Then, regarding the words "the Vajra Master..." and so forth: having thus properly arranged the maṇḍala, one should anoint the entire exterior with scented water and scatter loose flowers. At the time of evening, while reciting "Vajrasattva," one should take a flower garland with the samaya-mudrā of Vajrasattva, enter the Vajravega maṇḍala, and again ring the vajra-bell while circumambulating the maṇḍala seven times.
In order to pacify the faults of excess or deficiency in all the maṇḍalas, one should gaze [at them], offer that garland to the Blessed One Vajrasattva, perform the vajra dance, and then, having received it, bind it upon one’s own head. One should then recite "Vajrasattva Hūṃ" without interruption. As it is said:
"By thoroughly rotating the vajra and bell,
The wise completely fulfill what is deficient
And discard whatever is in excess;
Success will be achieved, so do not disparage [the ritual]."
Following that, one should visualize oneself as Vajra Hūṃkāra from the syllable Hūṃ. Then:
"Seated in the center, the Vajra Master,
In meditative equipoise,
Should mentally open the four vajra gates."
With the mudrā, one should open all the gates of the maṇḍala while reciting: "Oṃ vajroṭṭhaṭa samaya praveśaya hūṃ."
Then, having performed the great yoga endowed with the application of Vajrasattva, one should take a victory vase (vijaya-kalaśa) possessing the characteristics as previously explained. From a vajra and flower branch held by Vajrasattvī, one should recite "Oṃ Vajrasattva Hūṃ" one hundred and eight times. Furthermore, having recited "Vajrodaka Hūṃ" one thousand and eight times, one should properly place it before the Blessed One Vajrasattva. As for the remaining vases, one should recite the mantras of the Tathāgatas and so forth one hundred and eight times and place them outside the maṇḍala.
Following that, one should place a full vase while reciting the mantras of Vairocana and the others. Furthermore, one should recite the mantra of Vajrasattva one hundred and eight times over a single vase and place it facing the entrance. If these are not available, one should offer vases to Śrī Vajrasattva and the five Tathāgatas. "Oṃ vajrasattva muṣṭi aḥ" is for the vase of the Akṣobhya family. "Oṃ vajraratna muṣṭi trāṃ" is for the vase of the Ratnasambhava family. "Oṃ vajradharma muṣṭi khaṃ" is for the vase of the Amitābha family. "Oṃ vajrakarma muṣṭi haṃ" is for the vase of the Amoghasiddhi activity family; one should recite this one hundred and eight times and offer it to that respective family. Likewise, the full vases should also be offered, for it is stated as a certainty that there should be no fewer than ten.
Then, having mentally visualized the deities of the maṇḍala as if they were actually present, and having made perfect offerings of the five types of offerings and various foods to the best of one's ability, one should cover one's face as it was before. Having performed the four prostrations and the taking of the vows, one should empower oneself with the water from the vase situated outside, make offerings with the five offerings, and say "samayas tvam." Then, having bound the Samayavajrī mudrā, one should enter by the ritual for the entry of the disciples, and with the left hand in the wrathful fist, one should release the Samayavajrī mudrā and, with the syllable "āḥ," cause the descent upon oneself. In this manner, one receives the command.
Regarding this, the meaning of the phrase "in that manner" is as follows: Having thus performed the descent [of the deity] upon oneself, the casting of the flower, the binding of the garland, the removal of the blindfold, and the showing of the maṇḍala; and having again performed the descent by binding the Vajrasattvī mudrā and releasing it at one's own heart, and having received all the empowerments, one should adopt the vajra conduct of accomplishment in order to uphold the three samayas. Then, having received the mantra from the Blessed One, performed the consecration, and made offerings to oneself, one should utter one's own empowerment name, such as "I am Samantabhadra-vajra."
Then, regarding the phrase "one should accomplish the vajra": one should bind the mahāmudrā of Vairocana and, in the place of Vairocana, visualize oneself as the Tathāgata-vajra with "Vajradhātu A." One should meditate on that vajra with "Vajro 'ham" and meditate on that very thing with "Yathā sarvatathāgatas tathāham," thereby meditating on oneself as Vairocana. In the same way, one should bind the mahāmudrās up to that of Vajrāveśa. In the place of Vajrāveśa, one should visualize oneself as the vajra-bell with "Vajrāveśa Aḥ," meditate on the form of the bell with "Vajraghaṇṭo 'ham," and meditate on oneself as the Vajrāveśa with "Vajrāveśo 'ham." In that way, one will accomplish the vajra through that maṇḍala.
In this context, the symbolic mudrā itself is explained as the "vajra sound." This is because in this tantra, the symbolic mudrā is explained as the vajra maṇḍala; therefore, there is no doubt that all symbolic mudrās are called "vajras." Regarding the passage beginning, "Having bound the vajra hook of Vajrasattva," one should bind the previously explained mudrā of gathering and produce the sound of the vajra snap. Reciting "Oṃ vajra jaḥ vajra samājaḥ jaḥ hūṃ vaṃ hoḥ," one should gather all the buddhas from Vairocana down to those of the Fortunate Aeon. Regarding the passage beginning, "At that time, all the buddhas," the "all maṇḍalas" refers to the maṇḍalas of Vairocana and the others; because they completely fill that [space], it is so called. This teaches the following: having caused all the buddhas from Vajrasattva down to those of the Fortunate Aeon to assemble within the multi-storied palace of the Vajra Expanse, the Vajra Master abides in the celestial mansion of the infinite divisions of the maṇḍala he has visualized. They assemble in a manner that completely surrounds him, and they are made to gather—up to that point. Then, regarding the passage beginning, "Vajrasattva," immediately after they have been gathered, one should perform the prostrations and so forth.
One should meditate on the manner of the Great Seal (mahāmudrā), the secret of the body of the Blessed One Vajrasattva, who has gathered and arrived. Then, placing both kneecaps on the ground and circling the vajra-palms, one should place them at the heart in the manner of pronouncing auspicious verses and recite the one hundred and eight names beginning with, "Vajrasattva, the Great Being." Then, because they have become pleased, the gathered Tathāgatas will be revealed and become indivisible. "Abiding as a friend" means that they act as friends to the practitioner, bestowing the accomplishments (siddhi) of the maṇḍala.
Regarding the passage beginning with "Then," it should be connected with the words, "The samayas should be established." Thus, immediately following the praise with the one hundred and eight names, one should open the gates as before. Then, having summoned the families of Vairocana and Akṣobhya with the activity mudrā of the vajra hook, they should be placed at the eastern gate. The family of Ratnasambhava should be placed near the southern gate; the family of Amitābha near the western gate; and the family of Amoghasiddhi should be placed near the northern gate. One should cause them to enter their respective places through their respective gates using the activity mudrā of the vajra noose. One should bind them all with the activity mudrā of the vajra chain. One should bring Vairocana and all the others under control with the activity mudrā of the vajra descent. With the mudrā of the supreme great activity...
Regarding the phrase, "The samayas are to be established": because it is both an activity (karman) and great (mahat), it is a "great activity." That which is explained as the activity of the dharma, the activity, and the great mudrās is the "great activity." Among those, the supreme or sublime sign is the "samaya." Because it is both the supreme great activity and a mudrā, it is the "mudrā of the supreme great activity," which is correctly cited from the Vajraśekhara and other sources.
In that context, the sixteen branches of accomplishment are taught as: the great mudrā, the samaya, the dharma, and the action mudrā; summoning, entering, binding, and subjugating; consecration, empowerment, meditative absorption (samādhi), offering, essence (hṛdaya), mudrā, mantra, and knowledge (vidyā). These are taught for the sake of accomplishing each of the deities, such as Vairocana and the rest. Regarding the accomplishment of the deities of the maṇḍala, other tantras state that the very teaching of the four mudrās is called the "maṇḍala mudrā." Therefore, because the Tathāgatas, such as Vairocana and the rest, do not transcend the nature of the samaya, the dharma, the activity, and the great mudrā, they are called "samayas."
The particle "ni" (ni) is used for emphasis, meaning that they are to be established by means of the samaya, the dharma, the activity, and the great mudrā themselves. Regarding the forms of Vairocana and the others drawn in the maṇḍala, [one should establish] the dharma, the activity, and... of the wisdom beings (jñānasattva) of Vairocana and the rest.
To cause the mode of Mahāmudrā to be firmly established is the "placing." With the supreme samaya-mudrā, the Sattvavajrī, and so forth, one should thus accomplish the great beings. Regarding the phrase "reciting jaḥ hūṃ vaṃ hoḥ": just as the Tathāgatas such as Vairocana and the others are established by means of the dharma, karma, and mahāmudrā, likewise, those who act as the agents, such as Vajrasattvī and the others, should also be accomplished and brought under one's own control. What is being said? It is the recitation of jaḥ hūṃ vaṃ hoḥ. This expresses the four general syllables that are the essence-mantras for accomplishing the samaya-mudrās. Some maintain that jaḥ hūṃ vaṃ hoḥ are the essence-mantras of the four gatekeepers, such as Vajrāṅkuśī and the others. How is this known? Because they clearly manifest the purposes of summoning and so forth. Others [cite]: "Reciting jaḥ hūṃ vaṃ hoḥ, with a mind of excellent ritual, one should cause the state of Buddhahood to enter the body." In this context as well, having accepted that these are the definitive essence-mantras of the gatekeepers, aḥ is the essence-mantra for descending, and hoḥ is the essence-mantra for Vajrarāga. The Blessed One himself explained this meaning: "Then, having clearly drawn the supreme [deities] and so forth, one should perfectly accomplish them. Having also bound the supreme samaya, one recites jaḥ hūṃ vaṃ hoḥ." Thus it is said.
These points have been presented here merely for the sake of explanation; however, the actual sequence of accomplishment is as follows. Having performed the activities at the gates with the hook and so forth, one should dispel obstructors with the Vajrayakṣa, construct the fence and lattice, and close the gates with the Vajramuṣṭi. After thoroughly protecting everything with the Vajravarman, one should offer the arghya with Vajrasattva. Then, having visualized Vairocana and the others with the samaya-mudrās, one should accomplish the practice according to this sequence.
Then, one should bind the samaya-mudrā of the Blessed One Vairocana and recite: vajradhātu dṛśya jaḥ hūṃ vaṃ hoḥ samayas tvaṃ samayas tvaṃ ahaṃ vajradhātu. Likewise, one should bind the samaya-mudrā of Vajrāveśa and recite up to: vajrāveśa dṛśya jaḥ hūṃ vaṃ hoḥ samayas tvaṃ samayas tvaṃ ahaṃ vajrāveśa.
Then, one should establish them with the dharma-mudrā, the karma-mudrā, and the mahāmudrā. Having thus perfectly accomplished Vairocana and the others with the samaya-mudrās, one should subsequently establish them with the dharma-mudrā, the karma-mudrā, and the mahāmudrā. If one asks where this is known from, it is shown in the Explanatory Tantra (vyākhyātantra). The Śrīparamādya teaches that for the Great Samaya Sattvas and so forth, after having perfectly accomplished them through all the modes of yoga with the samaya-mudrās, one should subsequently apply the other mudrās. This very tantra also states: "Having performed the vajra-descending (vajrāveśa),..."
"Having bound the Mahāmudrā according to the ritual, one should meditate on that Great Being in front of oneself. Having seen that Jñānasattva, one should meditate on him as one's own body. Having summoned, entered, bound, and brought under control, one should accomplish [the practice]." Thus it is said. First of all, it is taught that one should bind the samaya-mudrā. The meaning of the phrase "according to the ritual" is as follows: one should perform the vajra-palms and the vajra-binding at the heart. Then, having caused the descent upon oneself with the vajra-descending mudrā, one should recite "Vajrasattva" and so forth mentally and meditate on the selflessness of phenomena. Then, it takes the form of a moon maṇḍala. Upon that, a second moon maṇḍala also arises from the sound of "Vajrasattva" and so forth as a vajra; from that, one should contemplate one's own insignia arising from the vajra. Others say that one should contemplate the insignia arising from the vajra. Then, the yogin of Vajrasattva, through the application of the blessing of that very Vajrasattva, should meditate on himself as Vajrasattva. For yogins of Vajrarāja and so forth, it is the pride of their own deity arising from Vajrasattva. Then, generating the pride of bodhicitta with "Mahāsamayas tvaṃ haṃ," and binding one's own samaya-mudrā, one generates the secret pride of body, speech, and mind with "Samaya haṃ," and then with that very samaya-mudrā of one's own deity...
Samayasattva adhiṣṭha svāṃ. Having blessed oneself with this, one should bind the great mudrā of one’s own deity. Then, having generated the deity in front of oneself according to the ritual of one’s own deity, one should summon, cause to enter, bind, and subjugate the wisdom-being (jñānasattva) into the reflected image residing in front by means of the activity mudrās, such as the vajra hook and so forth. Furthermore, having bound the samaya mudrā of one’s own deity and performed the visualization with vajrasattva dṛśya and so forth, one should cause the deity to enter while reciting that very samaya mudrā along with jaḥ hūṃ baṃ hoḥ. Then, by reciting samayas tvaṃ with that same samaya mudrā, a moon is established behind [the deity]. Then one recites samayas tvaṃ ahaṃ. There, one meditates on oneself in the form of the being (sattva). One should also recite the essence mantra (hṛdaya) of one’s own deity, such as vajrasattva and so forth. Thus, the ritual for clearly manifesting suchness (tattva) and binding all mudrās is taught in the Extensive Tantra of the General Accomplishment of the Siddhis of All Mudrās. Therefore, having accomplished the deities by means of the samaya mudrā, one should establish the deities by means of the dharma, action, and great mudrās. The goddesses and deities reside in the manner of the ultimate great mudrā of the secret body; furthermore, that tantra does not teach an action mudrā for the purpose of subsequently stabilizing the great mudrā. Then, regarding the passage beginning with "Then, the Buddhas and so forth," the word "then" refers to having performed the activities with the hook and so forth at the gates.
If one asks how the great beings, beginning with the Buddhas and Vairocana and extending to the end of the Fortunate Aeon, are all gathered and assembled, it is said: "Having invited them," and so forth. "Inviting" is done with the vajra hook. "Causing them to enter" is done with the noose. "Binding" is done with the iron chain. "Bringing them under one's power" means that the practitioner is descended upon by the vajra descent, and Vairocana and the others are brought under control. Because it is so, it is said: "In all the gates, having performed the activities of the hook and so forth." Then, reciting "Vajra-ratna," one should confer empowerment upon the Tathāgatas using the samaya mudrā of Vajraratna, and likewise confer empowerment upon Maitreya and the others with that same mudrā. Vajrasattva and the others should be conferred empowerment with the mudrās of the five Buddhas, such as Vajradhātvīśvarī and so forth. Then, having offered the water for the face to all the deities of the Vajrasattva maṇḍala, one should offer a hundred thousand pairs of cotton cloths, or ten thousand, or a thousand pairs of cotton cloths; or for each individual such as Vairocana and the others, a single pair of cotton cloths; or if these are not individually available, a single pair of cotton cloths for all in common. One should also hang various canopies, various banners at the four corners, parasols, victory banners, and flags, having recited the syllable Oṃ seven times over them with the Vajrayakṣa and Vajrasattva mantras.
One should offer these to all the deities. With the mantra vajraspharaṇa khaṃ, one should empower a hundred flower-stalks, or four flower-stalks, or all flowers with the Vajra Fire and the Flower Dhāraṇī. All fragrant substances and perfumes for the mouth should also be empowered with the Vajra Lady and the Perfume Dhāraṇī. For incense, one should offer a hundred thousand, ten thousand, a thousand, a hundred, or if unavailable, ten incense burners containing camphor, agarwood, turuṣka, sandalwood, and so forth, having empowered them with the Vajra Fire and the Incense Dhāraṇī. One should offer to all the deities.
One should offer a hundred thousand, ten thousand, a thousand, a hundred, or ten vessels filled with various kinds of food and snacks—such as svastika and other delicacies endowed with a hundred thousand qualities—having empowered them with the Vajra Fire and recited: oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt.
For lamps, such as those made of ghee, one should offer a thousand, or at least four large vessels filled with oil, having empowered them with the Vajra Fire and the Lamp Dhāraṇī, and reciting vajraspharaṇa khaṃ while offering them to all the various deities.
For musical instruments, whether a thousand or ten, one should empower them with the musical Dhāraṇī taught in the Maṇḍala of the Dhāraṇī of the Glorious Victory Over the Three Worlds, and offer them with the mantra vajraspharaṇa khaṃ.
Offerings such as dancers and musicians should also be presented after reciting oṃ and hūṃ. Bracelets, earrings, crowns, diadems, and so forth should also be offered as the silk streamers of Vajraratna. Adorned and decorated with hanging flower garlands, and further embellished with lattices and half-lattices, as well as crescent moons, one should offer delightful archways together with bells and the like, and well-examined herds of horses, elephants, and cattle, after reciting the syllables hūṃ and oṃ, and the mantra vajraspharaṇa khaṃ, to all the tathāgatas. Then, having made perfect offerings with the eight offerings and the sixteen offerings taught in the Action Maṇḍala, and having pleased the deities of the maṇḍala with the four secret offerings of Lāsyā and the others, the master should make this request to all the tathāgatas: "For the sake of accomplishing all siddhis, please act for the benefit of sentient beings!" Then, one should offer the outer bali according to the ritual taught in other tantras. Next, according to the ritual of the fire offering, one should perform one hundred and eight pacifying fire offerings with the mantra of glorious Vajrasattva, and also offer seven oblations with the heart mantras of glorious Vairocana and the others. Following that, one should perform recitation and meditation for as long as it takes to directly perceive the maṇḍala, or until signs such as sounds or forms are obtained.
Regarding the statement, "In all maṇḍalas, the Vajra Master shall perform the rites in that manner": in all maṇḍalas, such as the maṇḍala of forms and so forth, as taught in the fourth section, the "Vajra Master" is the master who is characterized by the vajra, which is the nature of the yoga of all the Sattvas. This is merely an illustrative designation; the meaning is that the Ratna Master, the Padma Master, and others likewise perform the rites in that same manner.
The word "then" (tatas) means immediately following that. A "Vajra Student" is a student who has been blessed by Vajrasattva. Having performed the entry and so forth for them, since the ritual is extensive, including the samaya of the descent and so forth, it is the extensive ritual for the entry and so forth into the Vajra Student maṇḍala. The phrase "it exists" means "it is commenced."
Regarding the phrase "first of all": among those [rituals] such as the entry and so forth, it is explained that the entry is performed first. If one asks for what purpose: it is for the sake of "protection," which is the turning away from the ten non-virtues for the entire realm of sentient beings without exception throughout all world systems. That is the cause or purpose, namely, mundane happiness and the supreme supramundane siddhi. Since the fulfillment of that purpose is the result, it is the very nature of cause and result. For that reason, there is a purpose for entering this great maṇḍala.
Regarding the purpose for which this is said: "In this great maṇḍala, one need not examine whether a person is a suitable vessel or not." The yogin should thus request of all the tathāgatas: "One should not perform the act of thinking, 'This one is a vessel' or 'This one is not a vessel.' What is the reason why this should not be done here, as it is done in the Kriyātantra and other systems?" To this, the reason is stated: "Because there are those who commit great sins," which refers to those who commit the acts of immediate retribution and so forth. "Having entered and seen" refers to the two types of seeing and entering the maṇḍala, distinguished as outer and secret. "Outer seeing" is the seeing of the bodies of all the deities, beginning from Vajrāṅkuśa; this is the outer entry. "Secret seeing and entry" is the descent of the wisdom of the mind into the colored powder maṇḍala through the mudrās of Vajrayoṣit and the others. "They will be freed from all miserable states" means they will be freed from the hells, hungry ghosts, and animals; by seeing and entering the maṇḍala, they will be freed from all miserable states because the karma that leads them there is completely exhausted. "O Blessed One, wealth and so forth" mentions a second type of reason: wealth, food, drink, and...
Regarding the phrase "attachment to all the qualities of desire": "wealth" refers to riches, and "all" refers to everything, thus "all wealth." This includes food such as the hundred-flavored royal cuisine and so forth, which are "edibles," and delicious drinks and so forth, which are "beverages." Because they are objects of desire, they are called "desires"; the meaning is the longing for forms, sounds, smells, tastes, and tactile objects. Because one becomes accustomed to and familiar with these, they are called "qualities." Since they are both desires and qualities, they are the "qualities of desire." Wealth, edibles, beverages, and the qualities of desire constitute "all wealth, edibles, beverages, and qualities of desire," and attachment to these is "clinging."
Regarding the phrase "delighting in the samaya": this refers to a lack of delight and an aversion toward the complete observance of the vows, such as "Do not treat me with contempt," and so forth, because one is unable to maintain them. Regarding the phrase "unable to perform former practices and so forth": this refers to the inability to perform the eighteen former practices, such as eating heavy food, vegetables, barley porridge, or subsisting on alms, and so forth. Thus, those who dwell in a state of non-restraint—acting according to their whims through attachment to all those things, wealth, edibles, beverages, and qualities of desire—are nonetheless established in the maṇḍala through both entering and seeing it, thereby generating the latencies of all the tathāgatas.
It is said that there are also those for whom all their aspirations are completely fulfilled at other times. The third cause is stated as: "They enter the maṇḍalas of the classes of other gods." If one asks by what cause, it says: "those who delight in dance, song, laughter, play, food, and conduct." Here, "play" refers to remaining in a state characterized by a particular form of dance. These four points show that in those maṇḍalas of the classes of other gods, the activities are to be performed by way of rituals such as dance and so forth; therefore, those who delight in them will enter there.
Likewise, because they have not realized that engaging in dance and so forth is not in contradiction with the application of the selflessness of phenomena, and because they have not understood the nature of reality (dharmatā) of the Mahāyāna realization of all the Tathāgatas, which is characterized by non-duality, they remain in the maṇḍalas of the classes of other gods. Having abandoned the maṇḍalas of the classes of all the Tathāgatas, whatever maṇḍalas belong to worldly gods such as Maheśvara and so forth are the maṇḍalas of the classes of other gods; they enter those maṇḍalas of the classes of other gods, but because they are terrified and afraid of the bases of training in the maṇḍalas of the classes of all the Tathāgatas, they do not enter them.
If one asks what it is like there, it says: "all their hopes," and so forth. "All hopes" refers to all forms of craving; "completely fulfilled" means the accomplishment of the desired objects.
That which is perfectly condensed is the maṇḍala of the families of all the tathāgatas. Not only is it of such a nature, but it also brings about unsurpassed joy, satisfaction, and delight. Because there is nothing superior to it, it is unsurpassed. Because the first bhūmi and so forth are attained, the joy that arises in the first moment is called "joy." The very joy that arises in the second moment is "satisfaction." That which arises in the third moment and so forth is "delight," which is a synonym for mental happiness. Since these are unsurpassed and are also joy, satisfaction, and delight, they are the "unsurpassed joy, satisfaction, and delight." The arising of these is "production." Because it performs that function, it is "that which brings about the arising of unsurpassed joy, satisfaction, and delight."
Regarding the phrase "in that maṇḍala of the families of all the tathāgatas who have become thus": "all the tathāgatas" refers to the tathāgatas of the five families. "Family" refers to the nature of Vajrasattva and the others. Since they are both all the tathāgatas and families, they are the "families of all the tathāgatas." Because it is the maṇḍala of those, it is the "maṇḍala of the families of all the tathāgatas," and [the text says] "one does not enter into that."
If one asks why one does not enter into that, it says, "out of fear and terror of the bases of training." "Training" refers to the five bases of training, the śrāmaṇera [vows], and...
The vows of the bhikṣuṇīs and so forth. Fear of those is aversion; because they have become unable to fully protect themselves, they are afraid of yoga. Even those who have become such, who are facing and dwelling upon the path to the maṇḍala of the lower realms, are capable of entering this great maṇḍala of the Vajra Expanse. In that regard, the hells, hungry ghosts, and animals are the lower realms; their maṇḍala is the place of birth. To enter there is to be born. Its path is the path of the ten non-virtuous actions; to dwell upon those ten non-virtuous paths of action is to be facing and dwelling [there]. Even such individuals as these are capable of entering the great maṇḍala of the Vajra Expanse. In that regard, in the maṇḍalas of other classes of deities, it is explained that the ten non-virtues are to be relied upon as a ritual procedure, but here, that is not taught anywhere. Since they will gradually turn back from those [lower realms], for that reason, it is also possible for them to turn back by means of this ritual of entry. Regarding the phrase "the Blessed One" and so forth, this indicates sublime beings who possess the seven classes of ethical vows and abide in the bodhisattva vows. Because they practice the Dharma, they are "possessors of the Dharma" (dharmika); this means the practice of the ten perfections, the ten bodhisattva stages, and the conduct of the buddha stage. The ethical discipline of all the Tathāgatas consists of the ethical discipline of the vows, the ethical discipline of gathering virtuous dharmas, and...
This is the ethical discipline of acting for the benefit of sentient beings. The meditative absorption of all the Tathāgatas consists of the nine serial attainments. The insight of all the Tathāgatas is the perfection of insight. The ethical discipline, meditative absorption, and insight of all the Tathāgatas are the means for the supreme siddhi; they are the specific means for accomplishing perfectly complete awakening. Through such means, one will attain buddhahood over the course of three incalculable eons. Therefore, for those who seek and desire the awakening of the Buddhas, even the afflictions of striving through the meditative concentrations, the liberations, and the stages are the very nature of phenomena. Regarding that: the meditative concentrations are the first, second, third, and fourth concentrations. The liberations are as follows: the liberation of one possessing form looking at forms is the first liberation. The liberation of one perceiving no internal form looking at external forms is the second liberation. The liberation of being intensely intent upon the beautiful is the third liberation. The four formless attainments and the attainment of cessation—these are the eight liberations. By the word "and so forth," the superknowledges and other qualities are included. The stages are the ten bodhisattva stages, such as the Joyous and so on. Through striving and exerting in these, one undergoes affliction.
Because they possess pure ethical discipline and so forth, they are already free from all obscurations; thus, their ethical discipline is completely pure. By the mere entry [into the mandala], wisdom will descend upon them. Then, through that descent of wisdom, they will attain the stages, such as the Joyous (Pramuditā) and so forth. Therefore, it is said: "If even the attainment of the state of all Tathāgatas is not difficult to find, what need is there to mention other siddhis?" This teaches that those who abide by the vows of monks, nuns, and so forth, will attain siddhi very quickly, whereas others will do so after later taking the vows of renunciation.
In this way, in order to initiate the four types of sentient beings, one should make a request to all the Tathāgatas. Then, the preceptor should prostrate to all the Tathāgatas and receive permission by saying: "I, who am called [name], the Vajra Preceptor of great asceticism, for the sake of benefiting all sentient beings, shall initiate the disciples."
Now, with the words "Then" and so forth, the ritual for initiating the disciples is taught. "At the very beginning" means at the very outset. The word "for a while" refers to the sequence. Regarding "prostrating to all the Tathāgatas," all the Tathāgatas are Vairocana, Vajrasattva, and so forth, equal in number to the atoms of the world systems.
One should cause them to prostrate to those [deities]. The phrase "it is as follows" is for the purpose of providing an illustration. Regarding the phrase "with the entire body" and so forth: facing the eastern gate, one should bind the vajra-palms, extend the forearms, and prostrate fully by casting the entire body to the ground. The offering to all the Tathāgatas is the generation of the bodhicitta of method and insight. Furthermore, having entered Vajrasattva, one visualizes him abiding in the form of a five-pronged vajra upon the moon at one's heart. Since that itself is the act of veneration, the mantra sarvatathāgatapūjopasthānāya means "for the offering and veneration of all the Tathāgatas." Following that, ātmānaṃ niryātayāmi means "I shall offer myself." Regarding sarvatathāgata and so forth: since they are all the Tathāgatas and also Vajrasattva, the term sarvatathāgatavajrasattva is an invocation of the Blessed One who holds the vajra and bell. Sarvatathāgatavajrasattva adhiṣṭhasva māṃ means "O Vajrasattva, all Tathāgatas, please grant me your blessing; please enter my heart and abide in the form of a five-pronged vajra." Having spoken thus, the yogin should cultivate the visualization of a five-pronged vajra abiding upon the moon at his heart. Likewise, the phrase "sitting" means facing the southern gate.
Placing the vajra-palms at the heart, one should prostrate with all limbs touching the ground and the forehead touching the earth. The meaning of sarvatathāgata is as before. Pūjābhiṣekana means offering and conferring empowerment. The Noble Ākāśagarbha resides in the direction of the ūrṇā (the hair-treasure between the brows); looking at him as he resides in the form of a vajra-jewel upon a moon maṇḍala at the forehead, and so forth, is as before. For that purpose, one says: ātmānaṃ niryātayāmi. Regarding sarva and so forth: sarvatathāgatavajraratna is an address to the Blessed One Ākāśagarbha. Sarvatathāgatavajraratnābhiṣiñca māṃ means: "Please remain in the direction of my forehead and remain in the form of a vajra-jewel." Then, one should cultivate the intense conviction that the vajra-jewel resides at the forehead.
Then, regarding the phrase "in the same way": facing the western gate, one should prostrate with the entire body touching the ground, place the vajra-palms on the crown of the head, and touch the face to the ground. Regarding sarvatathāgata and so forth: the offering to all the Tathāgatas is to look at Vajradharma residing upon a moon maṇḍala in the direction of the throat, residing in the form of a vajra-lotus. Pravartana means to cause it to revolve, which is to be perfected. For that purpose, one says: ātmānaṃ niryātayāmi. Sarvatathāgatavajradharma is an address to the Blessed One Vajradharma.
Pravartayā māṃ means "I shall perform the circumambulation." This is a supplication: "Please cause the mode of the meditative absorption (samādhi) of the Lotus family to arise within me, as you abide in the form of a vajra-lotus in the region of my throat." Then, "sitting in that same manner" means facing the northern door, prostrating the entire body to the ground, and placing the vajra-palms at the heart while bowing with the crown of the head. Sarvatathāgatapūjākarmaṇe refers to the activity of making offerings to all the tathāgatas. One should meditate on the Vajra-Action deity abiding at the crown of the head in the form of a crossed vajra (viśvavajra) upon a moon maṇḍala. The cause for that is ātmānaṃ niryātayāmi. Sarvatathāgatavajrakarma is an invocation of the Blessed One Vajra-Action. Kuru māṃ means "act for me," which signifies: "Please enter my crown and emanate myself in the form of a crossed vajra." Then, "wearing a red upper garment and wrapping the face with a red cloth, and binding the mudrā of the Vajra-Woman of Mind" means that the color is red like the hue of vermilion, not blue or other colors. Here, the mudrā of the Family Samaya is called the "mudrā of the Vajra-Woman of Mind," but it is not the mudrā of Vajrasattva. Then, one binds it with samayas tvaṃ.
Then, having had the two middle fingers hold a flower garland, the phrase "straight and..." refers to the mudrā of Sattvavajrī herself, in which the two middle fingers are made to hold the garland. Regarding the phrase "Today you have entered the family of all the Tathāgatas": the "all Tathāgatas" are Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. Their "family" is that which has the nature of producing them; thus, it is the manner of Sattvavajrī and the others, for it is said that "that which is produced from them is the family." You have entered these families of all the Tathāgatas through both the outer and secret entrances. In that regard, the entry into the colored powder maṇḍala by means of the mantra "samaya hūṃ" is the outer [entrance]. Likewise, the descent of the wisdom of all the Tathāgatas by means of this very "samaya hūṃ" is the secret entrance. As it is said in the Vajraśekhara: "By means of 'samaya hūṃ,' the wisdom of all the Tathāgatas should be made to descend." Regarding the phrase "I shall [bestow] upon you," the statement "I shall generate vajra-wisdom in you" is an address meaning: "I shall generate and make manifest in you the vajra-wisdom—the indivisible wisdom whose nature is the first bhūmi and so forth—of which you have just entered."
Its specific distinction is shown by the passage beginning with "by which wisdom," and so forth. "Do not speak to those who have not seen the great maṇḍala; otherwise, your samaya will be impaired" means that one should speak and explain this only to those who have seen the great Vajradhātu maṇḍala through the outer and secret views. To others who have not entered here and have not seen the maṇḍala, one should not even utter the mere words, "The great Vajradhātu maṇḍala is like this." This is because this very great Vajradhātu maṇḍala is the principal one among the Yoga, Kriyā, and Ubhaya tantras.
As it is said in the Sarvarahasyatantra:
"To the wise one who has been empowered
In the great joy of the Vajradhātu,
And who always possesses the secret wealth—
To him the wise should explain it."
Furthermore, the Āryavajrasamayasambhava states: "One who has been empowered in a maṇḍala such as the Cakravartin and so forth is said to possess the vidyā-empowerment; however, only one who possesses the empowerment of the glorious Vajrasattva is a master of all maṇḍalas. Empowerments such as those of the Tathāgata, Vajra, or Dharma are masters only of their own respective maṇḍalas."
The Blessed One has stated that those who have received empowerment in other maṇḍalas are also endowed with the empowerment of knowledge. Therefore, by entering and receiving empowerment in the great Vajradhātu maṇḍala, one is fit to be taught all the systems of Secret Mantra, whereas in others, one is only taught one's own specific system. The phrase "lest your samaya be impaired," and the subsequent explanation, "This is your vajra samaya; if you speak of it to anyone, your head will split," is an injunction: "Do not transgress your samaya." Regarding the terms "facing inward" and "shown outward," the former refers to pointing downward. As for the words, "Vajrasattva himself has today truly entered your heart," this means that while binding the mudrā of Cittavajrī and reciting samaya hūṃ, the Blessed One Vajrasattva himself truly enters your heart and remains there in the manner of a moon and a vajra. The phrase, "If you speak of this way, he will immediately tear [your heart] and depart," is an address meaning that Vajrasattva, who has entered your heart in the form of the Sattvavajra, will now tear your heart and depart. Regarding the words, "From this day forward, I am your Vajrapāṇi," the word "today" (deṅ) means from this time onward; "your" (khyod) refers to you yourself; "I" (ṅa) refers to myself; and "Vajrapāṇi" is just like the glorious Vajrasattva.
"Therefore, you must carry out my instructions. Do not disparage or treat me with contempt by saying things such as, 'You are of degenerate ethical discipline.' If you treat me with contempt, you will not escape suffering; once you have passed away, you will surely fall into the hells." Thus should the master instruct. Then, the master instructs: "Say, 'May all the Tathāgatas grant their blessings, and may Vajrasattva descend upon me!'" When the master has spoken thus, the disciple should say, "May all the Tathāgatas grant their blessings, and may Vajrasattva descend upon me!"
The meaning of this is as follows: "Please grant your blessings so that the ordinary form is cleared away and I am transformed into the body of Vajrasattva." Likewise, "May Vajrasattva descend upon me" means "May he enter me." Then, regarding the words "the Vajra Master quickly": this is a prohibition against other activities. "Having bound the mudrā of Sattvavajrī" means that the two middle fingers of Vajrasattva are raised like sprouts; this is the binding of the Sattvavajra. "This is the vajra samaya" means that whatever is the samaya of the Blessed One Vajrasattva’s five-pronged vajra, this is it, performed by my hands in that manner. "Renowned as Vajrasattva."
Regarding the phrase "thus it is said": this very act of performing the gesture with my hand is renowned and explained as Vajrasattva. Vajra-wisdom is certain on the levels. Because this is the most supreme, it is called "unsurpassed." "This very day" means right now. "May it descend" means may it descend into and enter this very [person].
Regarding "having bound the wrathful fist": the left hand forms a vajra-fist with the index finger extended upward in the manner of a threatening gesture; this is called the "wrathful fist" here. Having bound that, the right hand is also clenched into a fist, the index finger is placed beneath the thumb, and pressing against the middle joint of the middle finger, the middle finger is extended and held upright; this is the "Vajra-Mind Lady" (Vajrasattvī) here. Into this, the previously explained wrathful fist should be drawn and torn apart.
Regarding "the Mahāyāna Abhisamaya": this refers to reciting the vajra-words "Vajrasattva Aḥ Aḥ Aḥ" one hundred times. Although others say it is the hundred-syllable mantra, that is incorrect, for some say that is the essence-mantra for stabilization.
Then, "having descended" means the Blessed One Vajrasattva has entered. "The divine wisdom will arise" means that through the descent of Vajrasattva’s abiding, the distinguished wisdom of the five superknowledges and so forth will be produced in that [person]. By the phrase "by that wisdom" and so forth:
It is the differentiation of the very wisdom of the gods. Regarding the statement, "In all the teachings of the Tathāgatas, his mind will also become firm," the teachings of all the Tathāgatas are the Word; one should meditate upon these, such as the Mahāmudrā and so forth. Regarding the statement, "If one meditates upon these, one will become immovable," his mind will become free of doubt concerning that method. All his suffering consists of being oppressed by the harm of others and arising from illness and so forth. Regarding the phrase, "Having become free from all fears," it means being free from all fears such as those of the lower realms. Regarding the phrase, "One will become free from harm," this refers to all sentient beings. Regarding the phrase, "One will be blessed," it means one will be held in the [Buddha's] intention. All accomplishments (siddhi) are the accomplishments of Mahāmudrā and so forth. Regarding the phrase, "Without cause, that which has not occurred before," and so forth: whatever sensory pleasures have not been experienced previously are "not occurred before"; because they did not exist previously, they are "not occurred before." From this, all such pleasures that cause joy, satisfaction, and delight—without cause and not having occurred before—will arise. Since the objects previously experienced are the causes of memory, because those are absent, they are "without cause." Because it is both without cause and a pleasure that causes joy, satisfaction, and delight, it is "joy, satisfaction, and delight without cause"; such pleasure will arise from this.
Regarding the phrase "those blisses" and so forth: meditative absorption (samādhi) is of the nature of attaining the stages (bhūmi) such as the Joyous (pramuditā) and so on. Retention (dhāraṇī) is the grasping of words and so forth. Mindfulness (smṛti) is the nature of the mind endowed with insight (prajñā).
Then, regarding the instruction "having bound that mudrā, one should cause it to be released at one's heart": once the mudrā of the Vajra Woman (Vajrayoṣit) has been bound, and having bound it again, one should cause it to be released at the disciple's heart so that Vajrasattva may grant his blessing.
Then, regarding "casting the flower garland": if, by offering the garland, the deities individually accept it, the supreme, middling, or inferior accomplishments (siddhi) will be perfected. To express that very acceptance, it is said: oṃ pratigṛhṇa svam imaṃ sattva mahābala.
Regarding "while thus descending": descending in those two ways—by means of the Vajra Woman and the wrathful fist—once the descent has occurred, one should show the maṇḍala in its proper sequence, beginning with Vajrāṅkuśa and ending with Vairocana. When the descent is concluded, it should be understood here as being like the master bringing [the disciple] under control.
To demonstrate the benefits of seeing the maṇḍala, it is said: "as soon as the great maṇḍala is seen," and so forth. "Various rays of light" refers to those having forms such as blue, yellow, and so on.
The "maṇḍala of light" refers to a mass of light rays; this should be connected to the phrase "by seeing." Furthermore, the meaning of this ritual for the entry of the disciple should be explained exactly as the Blessed One has spoken it. A disciple who is worthy of being conferred empowerment—whether they have fully undertaken the five precepts, or the vows of a śrāmaṇera, or the vows of a bhikṣu—having performed the ritual of the preparatory residence exactly as prescribed, should prostrate at the feet of the master. Then, with the intention: "For the sake of accomplishing the benefit and the supreme happiness of all sentient beings without exception, I shall become the essence of the family of all the Tathāgatas, the Lord of the Vajra family, the Vajra family, the Lord of the Lotus family, the Lotus family, the Lord of the Jewel family, the Jewel family, the Lord of the Action family, and the Action family, as well as Vairocana and Mahāvairocana," they should prostrate at the two feet of the master and say these words:
"Great Joy, you are my teacher;
Master, please attend to me.
I seek the Great Protector,
Who reveals the way of the Bodhisattvas.
Please grant me the samaya,
And also bestow the vows upon me."
Then, at the edge of the curtain, the disciple should be dressed in an upper and lower garment of very red cloth over which the Vajra Protection mantra has been recited.
Furthermore, in that place, the disciple’s face should be bound with a silk cloth just as the gatekeepers’ mantras were recited, and the disciple should be made to perform four prostrations. Once the four prostrations are completed, the disciple, holding flowers in their hands, should prostrate to the master. While still holding the flowers, they should perform the confession of misdeeds, the rejoicing in merit, the exhortation, and the supplication, and then say these words:
"O Lord, grant me the vows! O Sage, Sun, you who are without exception, O Buddhas, please attend to me! I, who am called [name], in the presence of the master, shall enter the great city of liberation, the great secret, which arises from the play of the Buddhas and possesses the wealth of the irreversible wheel. O Great Master, please lead me into all the supreme secret families! Grant me, who am of great fortune, the empowerment of the irreversible wheel! O Great Master, grant me the Buddha-body, which is sealed with all the marks and perfectly endowed with the minor signs, and is delightful to the mind! Grant me, O Great Master, the wondrous great empowerment so that I may act for the benefit of all sentient beings; I shall always be your disciple. O Great Master, grant it to me!"
Then the master should make a supplication to all the families: "This very person, [name], who fully upholds the bodhicitta, desires to enter this wheel of the supreme samaya and the secret." Then the master should also say these words: "Of the pure families of the great secret..."
"Great being, do you desire to uphold the secret?"
To that, he should reply, "I do."
"Go for refuge to the Buddha, the Dharma, and the Saṅgha—
These are the firm samayas of the pure Buddha family.
You, of great intelligence, must also hold the mudrās
Of the vajra and the bell.
That which is bodhicitta is the vajra;
Wisdom is explained as the bell.
You must also hold the master,
For the guru is equal to all the Buddhas.
This is taught to be the vow and samaya
Of the pure Vajra family.
In the great and supreme Jewel family,
Three times each day and night,
You must constantly give the four kinds of gifts:
Material things, fearlessness, the Dharma, and love.
You must uphold the sublime Dharma
Of the three outer and secret vehicles.
This is the firm samaya
Of the pure Lotus family.
In the great and supreme Action family,
You must correctly uphold
All the vows in their entirety.
You should also perform acts of offering to the best of your ability.
The fourteen others are explained as defeats;
They must not be abandoned or discarded,
But should be known as root downfalls.
Three times each day and night,
You should recite them every day.
If a yogi should violate them,
It becomes a gross transgression.
You must not kill living beings,
Nor take what is not given.
You must not engage in sexual misconduct,
Nor speak lies.
You must completely abandon alcohol,
The root of all ruin."
Except for the sake of training sentient beings, abandon all that is improper to do. Rely closely upon the sublime and honor the yogis. As for the three types of physical actions, the four types of verbal actions, and the three types of mental actions, abandon them as much as you are able. Do not desire the Lesser Vehicle; do not turn your back on the welfare of sentient beings; do not abandon cyclic existence; and do not be attached to nirvana. Do not treat gods, asuras, or secrets with contempt. Do not step over mudras, mounts, weapons, or symbols. These are explained to be the samayas; you must guard them at all times.
Then, the disciple should say: "O Master, listen to me here! Just as the Lord has commanded, so shall I act. Just as the Protectors of the three times have resolved upon enlightenment," and so forth, up to "establish sentient beings in nirvana." This should be recited three times. To one who does not take the vows, one should not say "Now you," and so forth; they should not be authorized as a master nor should they be empowered. They should be made to perform only the entry.
Then, with "Oṃ sarvayogacittam utpādayāmi," [one should say]: "Having generated the supreme, unsurpassed bodhicitta, I shall firmly place the vajra at the heart with the essence mantra: surate samayas tvaṃ ho vajrasiddhi vajrayathāsukhaṃ."
Then, while reciting "Vajrasattva," generate oneself as Vajrasattva with the samaya-mudrā of Vajrasattva. With the four samayas of the families, generate a vajra, a jewel, a lotus, and a crossed vajra at the heart, the forehead, the throat, and the crown of the head. Having made offerings of perfume, flowers, and so forth, receive the supreme gift from the disciple. Bestow the empowerment with the water from the vase situated outside, and have them bind the mudrā of Vajrasattvī with the mantra "samaya stvam." Have them hold a rosary with the two middle fingers and enter with "samaya hūṃ," while also summoning them with "vajra aṅkuśa jaḥ" and the mudrā of the vajra hook.
Likewise, having entered from the southern gate, have them enter with "vajra pāśa hūṃ" and the activity mudrā of the vajra noose. Likewise, having entered from the western gate, bind them with "vajra sphoṭa" and the mudrā of the vajra chain. Then, likewise, having entered from the northern gate, cause them to descend with "vajra āveśa" and the mudrā of the vajra descent. Then, having entered again from the eastern gate in the same manner, one should say: "Today you have entered the family of all the Tathāgatas," and so forth. Then, opening one's own heart with the mudrā for opening the gate, visualize at the center of the vajra residing in one's own heart the syllable ĀḤ, accompanied by a garland of red vajra light rays.
Then, having mentally inserted [the deity] into the center of the vajra located at the disciple’s heart, one should imagine the disciple’s entire body being completely filled and say: "Of all the Tathāgatas..." and so forth. Then, having bound the mudrā of Cittavajrī, one should have [the disciple] recite: "This is the vajra samaya..." and so forth, and perform the descent by reciting "vajrāveśa aḥ" up to one hundred times. If the descent does not occur, one should tear the mudrā of Sattvavajrī with the wrathful fist and recite "vajrasattvaḥ aḥ aḥ aḥ aḥ" up to one hundred times. If one then imagines the Blessed One Vajrasattva, blazing with red light rays, completely pervading and filling [the disciple], the descent will certainly occur. One should understand that such rites for the descent and others are to be performed in this manner.
Then, once the descent is known to have occurred, the master should bind the samaya-mudrā of Śrī Vajrasattva and say: "He vajrasattva, he vajraratna, he vajradharma, he vajrakarma nṛti sattva nṛtya vajra." If [the disciple] has descended, the master should bind the mudrā of Śrī Vajrasattva and then bind the vajra-fist mudrā. When the mudrā of Vajrarāja is bound, it is the mudrā of Vajrayakṣa. When the mudrā of Vajrarāga is bound, it is the mudrā of Vajrarakṣa. When the mudrā of Vajrasādhu is bound, at that time—
This is the vajra action mudrā. When one binds the vajra jewel mudrā, that is the vajra speech mudrā. When one binds the vajra sun mudrā, that is the vajra cause mudrā. When one binds the vajra victory banner mudrā, that is the vajra sharp mudrā. When one binds the vajra laughter mudrā, the master should then bind the vajra dharma mudrā. By means of these, the bodhisattvas such as Vajrasattva and the others will turn their attention [to the disciple].
Then, having descended, one should visualize a white five-pronged vajra arising from the syllable HŪṂ upon the disciple’s tongue and say, "Speak, O Vajra!" Thereupon, they will speak all that they desire. Then, having taken the garland that was cast [into the maṇḍala], one should bind it upon the head. Then, having removed the face veil and shown the maṇḍala, one should have them bind the mudrā of Vajrayoṣit and release it at their heart with the mantra "Tiṣṭha Vajra" and so forth.
Regarding the phrase "the scented water within the vase blessed by the vajra" and so forth: one should draw a moon maṇḍala outside the outer maṇḍala. Having generated and blessed the disciple as Vajrasattva, one should place upon that moon maṇḍala the great mudrā of Vajrasattva holding a vajra and a bell. Then, ringing the bell, one should make perfect offerings of fragrance, incense, flowers, divine food, and lamps.
Having presented the offering cake (torma), one should recite verses of auspiciousness. Then, taking water from the Victorious Vase (vijaya-kalaśa) with the vajra-fist, one should confer the empowerment upon the crown of the head with the mantra: OṂ VAJRA ABHIṢIÑCA.
Regarding the phrase "having bound any suitable mudrā or garland," the general ritual for all empowerments is to be explained: for all the Tathāgatas, the empowerment is conferred by the garland of the Vajraratna mudrā. For the Tathāgata families such as the glorious Vajrasattva and others, the empowerment is conferred by the garland of the mudrās of the Buddhas, such as Vajradhātvīśvarī and so forth. For the Vajra family, it is by the Buddha garland—that is, by that garland and the vajra garland. Furthermore, the empowerment is conferred by the Vajratīrthika mudrā and the glorious Heruka samaya mudrā.
In the section on Taming Beings (Vinayapāda), the empowerment is conferred by Amitābha through the mudrā of Vajradharmā. In the section on Accomplishing All Aims (Sarvārthasiddhipāda), the empowerment is conferred by Vajraratna through the sprout of the Vajraratna. For the Karma family, the empowerment is conferred by the garland of the variegated vajra (viśvavajra) through the Karma-samaya mudrā.
Regarding the phrase "placing one's own insignia in the hand with OṂ," this occurs immediately after the empowerment by garland. For the empowerment of the Tathāgatas, it is by the Tathāgata-vajra and the vajra-bell.
Regarding the empowerment of the Tathāgata family, it is the primordial vajra and bell. For the Vajra-Hūṃkāra family, it is the blazing vajra of Vajrayakṣa and the blazing vajra bell. For the Lotus family, the section on Subduing Beings, it is the vajra lotus and the vajra lotus bell. For the Jewel family, the section on Accomplishing All Aims, it is the precious vajra and the precious vajra bell. For the Action family, it is the twelve-pronged viśvavajra and its bell. For the outer vajra families, it is the three-pronged vajra and the vajra bell marked by it; these are their respective insignia.
"Today the vajra empowerment of all the Buddhas
Is conferred upon you.
For the sake of the perfect accomplishment of all Buddhas,
Take up this vajra!"
With the mantra oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamayas tvaṃ, it should be placed in the hand. As it is said: "That which is bodhicitta is the vajra; insight is explained as the bell." Thus, by the vajra empowerment, the empowerment of vajra wisdom is taught. Regarding the phrase "of all the Buddhas," since this vajra empowerment is the nature of bodhicitta, this vajra is all the Buddhas themselves. "For the sake of perfect accomplishment, take up this vajra."
This means: because this vajra is the very essence of all buddhas, it is for the sake of "perfect accomplishment," that is, for the purpose of attaining and generating buddhahood, Vajrasattvahood, and so forth. "Take this vajra" means "hold it." Vajrādhipati means "become the lord," which refers to attaining the status of the Dharma King of the three realms through the abandonment of all afflictions along with their habitual tendencies. Tiṣṭha vajra is an address to the vajra, preceded by the request, "Abide here in the continuum of the practitioner by way of conferring empowerment." Samayas tvaṃ means "Since you are one whom all the Tathāgatas do not transgress, therefore abide in the vajra."
Regarding the statement, "One should confer the empowerment of the vajra name," this refers to the empowerment of the flower garland, the empowerment of the mudrā garland, the vajra empowerment, the lord empowerment, the name empowerment, and so on. Since all of these are for the purpose of generating the seed of non-retrogression, they constitute the general empowerment for both those who have taken the vows and those who have not. However, it is explained that for those worthy of the master empowerment, there is this distinction: those worthy of the master empowerment are introduced into the great maṇḍala and must be trained in the suchness of the maṇḍala, the suchness of the deities, and all the activities of a master.
"By this much, one is empowered through the secret empowerment," so the Blessed One, the Vajra Holder, has said. In that regard, the suchness of the maṇḍala is as follows:
Because it is without inequality, it has four corners;
The four gates are mindfulness and the sense faculties.
The four archways are the meditative concentrations;
The courtyard is explained as meditative absorption.
The supreme vajras resting on the ledge
Are the forms of the goddesses making offerings.
All the various ornaments
Fulfill all intentions.
The supreme variety that moves those to be trained
Is the supreme holy Dharma that goes everywhere.
The supreme variety moved by the wind
Are the banners and bells that proclaim the sound.
The mirror-like wisdom is the eternal flower;
The flower garlands are the branches of enlightenment.
The lattices and half-lattices are the supreme jewels,
Perfectly endowed with the sun and moon.
The inexhaustible bliss of all-accomplishment
Is explained as "Great Bliss."
This is the suchness of the outer maṇḍala.
The lines of the inner stages,
Resembling an eightfold maṇḍala,
Are the eight liberations
That bestow the bliss of all accomplishments.
Because the Mahāyāna bodhicitta
Turns the wheel of the sūtras,
It is completely surrounded by vajra lines;
One should correctly draw the vajra wheel.
The maṇḍalas of Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi,
In order to demonstrate the five types of methods,
Are circular and have the colors of crystal, lapis lazuli, gold, ruby, and emerald.
In that regard, the central one, which is the color of crystal, is the maṇḍala of the Blessed One Vairocana; it demonstrates the purity of bodhicitta. The second, which is the color of lapis lazuli, is the maṇḍala of Akṣobhya; it demonstrates the four means of attraction. The third, which is the color of gold, is the maṇḍala of Ratnasambhava; it demonstrates the accumulations of merit and wisdom. The fourth, which is the color of ruby, is the maṇḍala of Amitābha; it demonstrates non-referential great compassion, meditative concentration, dhāraṇī, the liberations, and so forth. The fifth, which is the color of emerald, is the maṇḍala of Amoghasiddhi; it demonstrates the path and result of the bodhisattvas that ripen and liberate sentient beings, which arises from attaining [the goal] and is free from the views of other vehicles. This is what is taught by the sūtra called the "Maṇḍala." These five colors demonstrate that the Tathāgatas have brought the realms of sentient beings to maturity through the six perfections. The vase demonstrates the time when the Blessed One partakes of the nectar of non-dual wisdom from all the Tathāgatas; the full vase demonstrates that this is the complete perfection of the accumulations of merit and wisdom that bring about the attainment of enlightenment. "Wherever recitation is correctly explained, that very thing is correctly explained with diligence."
Because fragrance is correctly explained, the fragrance of renown is unsurpassed. That which is the application of miraculous power is the unsurpassed fragrance of ethical discipline. The various kinds of food are the unsurpassed food of the Dharma. The various dances of the gods that are explained are the increase of all conceptualizations. That which is explained as the city is the excellent city of liberation itself. That which is explained as the maṇḍala is the city of the nature of phenomena. Thus the Blessed One spoke.
Furthermore, one should meditate on the form of the secret maṇḍala, which is like a dwarf, four-faced, with a large belly, and possessing matted hair, endowed with the qualities of the lord of the maṇḍala. The one like a host, four-faced, having completely transformed at the gate of the maṇḍala, causes those to be trained to abide in his own body; because he dwells there, he clears away sins and generates the qualities of a Buddha.
In that regard, there are thirty-seven suchnesses of the deities, which shall be described. Seated in the center of all maṇḍalas is the Blessed One Vairocana, who appears beautiful in the manner of Akṣobhya and the others, being the union of all Buddhas into one. That which is the mind of the Blessed One Vairocana, characterized by enlightenment, is the Tathāgata Akṣobhya. That very Blessed One Akṣobhya is asserted to be fourfold: the mind of enlightenment at the stage of the causal state, and...
That which is the mind that has become the fruit is Vajrasattva. The practice of the four means of attraction and the mind of that very fruit is Vajrarāja. That which is the mind that brings sentient beings to maturation and liberation, as well as the mind of the nature of the fruit of meditating on the path, is Vajrarāga. The practice of the six perfections and the mind of that very fruit is Vajrasādhu. That which is the perfection of generosity of the Blessed One Vairocana is the Tathāgata Ratnasambhava. That Ratnasambhava also becomes fourfold by way of the giving of wealth, fearlessness, loving-kindness, and the Dharma. Among those, the practice of giving wealth and the fruit of the practice of giving wealth is Vajraratna. The giving of fearlessness and the fruit of the giving of fearlessness is Vajrasūrya. The practice of giving loving-kindness and the fruit of the practice of giving loving-kindness is Vajraśrī. The giving of the Dharma and the fruit of the giving of the Dharma is Vajrahāsa. That which is the perfection of wisdom of the Blessed One Vairocana is the Tathāgata Amitābha.
The Blessed One Amitābha’s practice of insight in the aspect of one-pointedness of mind, that all phenomena are naturally pure, and whatever is its result, is Vajradharma. The cultivation of insight and its result for the purpose of abandoning the afflictive and cognitive obscurations is Vajratīkṣṇa. The insight in the aspect of emanating the maṇḍalas of the Vajradhātu and so forth, and whatever is its result, is Vajrakāra. The practice of insight through the nature of the four types of perfect knowledge of that very Amitābha, and whatever is its result, is Vajrabhāṣa. The Blessed One Vairocana’s perfection of diligence is the Tathāgata Amoghasiddhi. That Blessed One Amoghasiddhi also has four aspects: the practice of cultivating diligence for the sake of emanating buddhas, or the practice of ripening sentient beings, and whatever is their result, is Vajrakarma. The diligence of guarding the mind from the fear of desiring other vehicles, and whatever is its result, is Vajrarakṣa. Through this cultivation of the diligence of individual investigation—that phenomena are naturally luminous, primordially pure, and equal to space—the afflictions such as attachment and...
That which devours the secondary afflictions and devours all that is venomous, and which is their fruit, is Vajrayakṣa. The diligence of meditating on the nature of the vajra body, speech, and mind of all the Tathāgatas, and which is its fruit, is Vajramuṣṭi. That which is the condensed bodhicitta of the Blessed One Vairocana is Vajrasattvī. That which is the condensed perfection of generosity is Vajraratnī. That which is the condensed perfection of insight is Vajradharmī. That which is the condensed perfection of diligence is Vajrakarmī. The perfections of generosity, ethical discipline, patience, diligence, insight, meditative concentration, aspiration, and skillful means of that very [Bodhisattva] are the goddesses Lāsyā, Mālā, Gītā, Nṛtyā, Dhūpā, Puṣpā, Dīpā, and Gandhā. The enlightened activity of the Blessed One Vairocana, having generated the bodhicitta, which leads sentient beings to the great city of liberation, is Vajrāṅkuśa. That which causes sentient beings to enter by means of the noose of bodhisattva conduct is Vajrapāśa.
That which completely tears the mind away from the desire for other vehicles through the meditative concentration of awakening and binds it is Vajraśṛṅkhalā. That which causes the descent of the bond and brings about passion is Vajrāveśa. Thus, having brought the Vajrāṅkuśa and the others under control, it is said: "The mind of awakening, and likewise generosity, meditative concentration, and pleasing the Buddhas." The Bodhisattvas such as Maitreya and the others are the guardians of the city of the sublime Dharma. In this regard, all of these are the activities of the master:
"Having meditated upon the great mudrā of the Great Being and performed the consecration, having entered the very center of the maṇḍala in an appropriate manner, and likewise arisen while abiding in the mudrā, having looked all around and uttered 'Vajrasattva,' one should circumambulate in a majestic manner." From that point until: "I, who am called by this name, the Vajra Master of great asceticism, for the sake of benefiting all sentient beings, shall initiate the disciples"—all of these that have been explained are the activities of the master.
The ritual for conferring empowerment shall be described in detail: having left a space of about two cubits from the root maṇḍala and facing the eastern gate, one should draw a square maṇḍala with five colors, measuring half the size of the central maṇḍala, with its gate directed toward the west. In its center is an eight-petaled lotus.
Above that, one should draw a five-pronged vajra of glorious Vajrasattva, red in color and endowed with a garland of light rays. Likewise, one should draw other maṇḍalas facing the southern, western, and northern gates, all circular in shape. In the center of each, upon an eight-petaled lotus, one should draw a precious vajra, a vajra-lotus, and a crossed vajra, respectively, in their proper order. Having perfectly worshipped those maṇḍalas just as the root maṇḍala, one should place upon them moon maṇḍalas covered with silk, upon which are lion thrones or seats consecrated with the mantra of Vajrayakṣa.
Then, the disciples are blessed as the Tathāgatas, such as Vairocana. In the empowerment maṇḍala at the eastern gate, they are placed upon lion thrones with the great mudrās of Vairocana and the others. Above the lion thrones, canopies are spread; to the right, they are adorned with silk and flower garlands; and a white parasol with a precious finial is placed there, consecrated with the recitation of Oṃ. To the left, various silk victory banners and various pennants are placed, consecrated with the recitation of the Gaganagañja mantra.
Then, the disciples are given the offering water and worshipped with the five offerings. Musical instruments such as conchs, long drums, large drums, and copper horns are consecrated with the mudrās of music. They are also perfectly worshipped with dance, song, music, and so forth, and verses of auspiciousness should be recited.
Then, by means of this application, one should confer the empowerment with the four vases of Akṣobhya and the others. OṂ VAJRA SATVA HŪṂ. OṂ VAJRA ABHIṢIÑCA. OṂ VAJRA RATNA HŪṂ. OṂ VAJRA ABHIṢIÑCA. OṂ VAJRA DHARMA HŪṂ. OṂ VAJRA ABHIṢIÑCA. OṂ VAJRA KARMA HŪṂ. OṂ VAJRA ABHIṢIÑCA. Then, with the mantra VAJRA VID SVĀHĀ, one should recite it one thousand and eight times over a flower branch held with the samaya-mudrā. With that vase of Vairocana and the mantra OṂ VAJRA VID SVĀHĀ, OṂ VAJRA ABHIṢIÑCA, one should confer the empowerment. In this regard, the samaya-mudrā is as follows: "Interlace the two thumbs, bend the tips of the index fingers, join the middle fingers at their joints, and adorn them with the light of the vajra-palms." Then, with VAJRA SATVA, VAJRA RATNA, VAJRA DHARMA, VAJRA KARMA, and the name of the disciple, followed by ADHIṢṬHA SARVA TATHĀGATA ĀCARYAṂ VĀ SVĀHĀ, one should bless the disciple’s heart, forehead, throat, and crown with the mudrā. Then, placing the mudrā on the crown, one should recite it one hundred times. Next, this mudrā is explained: "Firmly grasp with the vajra-bind, staying in the center of the heart; with the thumbs level, make the last [fingers] vajras, and cast them forth with the great vajra." Then, taking water from the victory vase with the vajra-fists, one should confer the empowerment and also give it to drink. OṂ SARVA TATHĀGATA MAHĀ YOGĪŚVARA HŪṂ.
Oṃ vajra abhiṣiñca. Following that, give the Dharma robes, garments, and all ornaments to the disciple, having recited the Vajraratna mantra. Make offerings with perfumes and so forth, and confer the empowerment with the words "Vajraratna abhiṣiñca" and the samaya mudrā of Vajraratna. Consecrate a jeweled Vajraratna crown and a silk sash, and confer the empowerment by reciting the Vajraratna mantra. Then, the Tathāgata-vajra, the Lord, and the name empowerment should be conferred. The remainder should be followed according to the ritual for the Vajrasattva empowerment.
Furthermore, in that very place, bless the disciple as Vajrasattva. According to the method explained in the Mahāyoga, arrange Vairocana and the others upon the disciple’s body using their respective samaya mudrās. Place the disciple upon a lion throne using the Mahāmudrā of Vajrasattva. Above the lion throne, a canopy should be spread; to the right, it should be adorned with silk and flower garlands; and a white parasol with a jeweled finial should be placed, consecrated by reciting the syllable HŪṂ. To the left, various silk victory banners and multicolored pennants should be placed, consecrated by reciting the Gaganagañja mantra.
Then, having given the drinking water to the disciple, make offerings with the five types of offerings. Consecrate the musical instruments—such as conch shells, long drums, large drums, and copper horns—using the music mudrā. Perform dances and songs.
Having also made offerings to him with games and the like, and having received the supreme gift from the disciple, one should place an image of Vajrasattva upon the crown of the head and recite verses of auspiciousness. Then, the empowerment should be conferred with the vase of the eastern gate and the full vase. Following that, by means of this application, one should take water from the Victory Vase with the vajra-fist, and it should be poured for the purpose of conferring the empowerment and for drinking. Recite from "Oṃ vajra aṅkuśa" and "Oṃ vajra abhiṣiñca" up to "Vajrasattva, Oṃ vajra abhiṣiñca," and "Oṃ mahāsukha vajrasattva jaḥ hūṃ vaṃ hoḥ surata stvaṃ" one hundred and eight times. Then, having bound the primordial vajra, place it upon the crown of the head.
Then, while the image of Vajrasattva is clearly visualized, bestow the red silk and ornaments upon it, having recited the Vajraratna mantra. Having conferred the empowerment with the mudrās of the Buddhas, such as Vajradhātvīśvarī and the rest, one should confer the empowerment with a jeweled crown of the five Buddhas—whether cast, carved, or painted—made of precious gems or other materials, and with the silk pendants, having recited the mantras of Vajradhātvīśvarī and the rest, as well as the Vajraratna mantra. Then, confer the vajra, lord, and name empowerments. Having honored the disciple with flowers and the like, and with the goddesses of grace and the rest, hold a jeweled probe or a golden probe consecrated with the sound of the syllable "Vri."
Sitting in front [of the disciple], one should act as if opening their right eye and say these words: "Just as the King of Eye-Physicians removed the cataracts of the world, so too have the Victors removed the cataracts of ignorance from you, my son. OṂ VAJRA NETRA APAHARA PAṬALAṂ HRĪḤ."
Then, having recited the mantra "ĀḤ VAJRA SATVA" over a mirror, one should show it to them and explain the characteristics of phenomena: "All phenomena are like reflections: pure, clear, and unclouded; ungraspable and inexpressible; arising entirely from causes and karma; without intrinsic nature and without abode. Having understood phenomena in this way, act for the benefit of sentient beings without equal, and you shall be born as a son of the Buddhas."
Then, having given a bow equipped with six arrows and the syllable HOḤ, one should command: "Pleasure all the Tathāgatas with this!" and have them act as if shooting arrows in the four directions, above, and below, using this essence mantra "HOḤ."
Then, having shown the mirror while reciting "ĀḤ VAJRA SATVA," one should say: "Vajrasattva is given as the mirror: pure, clear, and unclouded. The self of all Buddhas dwells within your heart, my son. Know that this is the bodhicitta, the lord of all the Tathāgatas."
Then, with "VAJRA HETU MAṂ," one should place a wheel between the disciple's two feet.
With the mantra vajrabhāṣa raṃ, give a conch to his right hand and say these words: "From this day forward, by the mere generation of the mind of awakening, turn the wheel of Dharma! From this day forth, for the sake of the world, turn the wheel of the Protectors. With the unsurpassed conch of Dharma, fill everything everywhere without exception. Do not harbor doubt or hesitation; with a mind free of suspicion, proclaim the supreme way of Secret Mantra conduct in this world. By doing so, you will be said to be repaying the kindness and benefit of the Buddhas. All those Vajra-holders will also protect you everywhere."
Then: "For the sake of benefiting all sentient beings everywhere in the entire world, turn the wheel of Dharma in whatever way they may be tamed. For the sake of benefiting all sentient beings everywhere in the entire world, turn the vajra wheel in whatever way they may be tamed."
Then, having blessed him as the noble Ākāśagarbha, place him in the empowerment maṇḍala of the southern direction with his great mudrā, and confer the empowerment with the vase of the Ratnasambhava family. This is done with the mantras from vajrapāśa oṃ vajra abhiṣiñca up to vajraratna oṃ vajra abhiṣiñca. Then, confer the empowerment likewise with the water from the Victory Vase. Then, having bound the samaya mudrā of Vajraratna, place the disciple in the place of empowerment.
This essence mantra should be recited one thousand and eight times: OṂ VAJRA RATNA ABHIṢIÑCA RATNA ABHIVATI BHAVATĀḌA. Then, having bestowed yellow garments and all the ornaments while reciting VAJRA RATNA, and having conferred the empowerment of the Vajraratna-aṅkura mudrā, one should confer the empowerment of the precious crown made of jewels and the like, using the Vajraratna-aṅkura recitation for that precious crown and the silk pendants. One should also confer the empowerment of the Lord of the Vajra Jewel and the name empowerment. Furthermore, having properly worshipped with the five types of offerings and the Lāsyā goddesses and so forth, and having followed all the ritual procedures for the empowerment of Vajrasattva, one should grant the authorization to him, saying: "In all worlds and in every way, for the benefit of all sentient beings, turn the jewel wheel in whatever manner is necessary to discipline them." Then, having blessed him as Vajradharma, one should place him in the western empowerment maṇḍala with the mahāmudrā exactly as prescribed. One should confer the empowerment with the vase of the Amitābha family, using the mantras from VAJRA SPHOṬA OṂ VAJRA ABHIṢIÑCA up to VAJRA DHARMA OṂ VAJRA ABHIṢIÑCA. Then, one should confer the empowerment with the water from the Victorious Vase. Then, having bestowed white garments and all the ornaments over him while fully reciting Vajraratna, one should worship him with perfumes and the like.
One should perform the empowerment by binding the samaya-mudrā of Vajradharma and conferring the empowerment of Amitābha. Then, possessing the Tathāgata Amitābha and wearing a crown adorned with a lotus garland, one should confer the empowerment of the silk pendants. One should also confer the empowerment of Vajradharmā and the empowerment of the Vajrapadma of the recitation of Vajraratna. Having also bestowed the lord’s empowerment, one should bind the lotus garland—over which the mantra oṃ padmamāle abhiṣiñca lokeśvaraṃ saṃvara hrīḥ has been recited one thousand and eight times—upon the head. Then, one should confer the name empowerment and make perfect offerings with the five types of offerings and the eight offerings, such as the Lāsyā goddess and so forth. One should then perform all the rituals, such as the precious probe and so on.
One should grant the authorization, saying: "In all worlds and in every way, for the sake of benefiting all sentient beings, turn the lotus wheel in whatever way is necessary to discipline them." Then, having blessed the vajra activity, one should place [the disciple] in the northern empowerment maṇḍala according to the ritual of the Great Mudrā. One should confer the empowerment using the vase of the Amoghasiddhi family, from vajrāveśa and oṃ vajra abhiṣiñca up to vajrakarma and oṃ vajra abhiṣiñca. Furthermore, having conferred the empowerment in the same way with the water from the Victory Vase, [the ritual continues].
One should confer empowerment by means of the empowerment of the garland of the variegated vajra using the samaya-mudrā of Vajrakarma. Then, with the mantra OṂ MAṂ, one should empower the crown and the silk pendants of the garland of the variegated vajra made of all kinds of jewels. Reciting the Vajraratna mantra, one should place it upon the head and bestow upon them the empowerment of the variegated vajra, the empowerment of the master, and the empowerment of the name.
Then, having performed the five types of offerings and the offerings of the Lāsyā goddess and so forth, one should follow all the rituals of the glorious Vajrasattva. One should then grant the authorization, saying: "In all worlds and in every way, for the sake of benefiting all sentient beings, turn the variegated wheel in whatever way is necessary to discipline them."
Then, one should instruct them with the following: "With that very [vajra], hold the vajra; ring the bell of Dharma; having blessed the great samaya-mudrā, recite the essence mantra." In this regard, this is the suchness of holding the Tathāgata-vajra:
"By that very [vajra], the Blessed One, the Bodhisattva, and the Tathāgata, for the sake of benefiting those with wrong views, demonstrate nirvāṇa. Diligent in disciplining all without exception, donning the firm and certain armor, and abiding in the supreme state of existence, by donning the armor and so forth, one becomes the Three Jewels themselves: the Buddha, the Dharma, and the Saṅgha. Existence is perfectly accomplished; it is the supreme creator of pure glory."
With this suchness, one should grasp the vajra of the Tathāgata:
"All things have the characteristic of space,
And space itself has no characteristic.
Through union with space,
The supreme equality of all is revealed."
With this, one should ring the Dharma bell:
"Enjoying all enjoyments,
I manifest as the self alone;
I shall perform the sublime offering
To the Three Jewels."
With this, one should consecrate the secret of the Tathāgata’s body.
Then, the vajra vow of accomplishment should be bestowed. In this regard, this is the suchness of grasping the vajra of the Tathāgata family, such as Vajrasattva and the rest:
"The being without beginning or end,
Vajrasattva, the great joy,
Samantabhadra, the self of all,
The lord of the vajra-pride gesture,
The Blessed One, the glorious primordial person."
With this suchness, one should grasp the vajra.
"The Blessed One, the Tathāgata, the lord of existence,
The supreme sovereign of all the sublime,
He who perfectly bestows the command of the supreme Dharma:
Existence is pure by its very nature;
By its very nature, existence is transcended.
The supreme being, pure by nature,
Is the creator of the supreme existence."
Having made offerings to all the Tathāgatas with the bell that brings down the most secret nature of phenomena, and having perfectly accomplished the deities, one rings the bell.
Then, by bringing down the thorough realization of the suchness of all phenomena, all obscurations are purified. The descent of all vajras, their accomplishment, their subjugation, and their supreme attainment are achieved; with this dharma, the bell should be rung:
"For the sake of purifying the great suffering of the immense pleasures of existence, one should constantly generate this samaya, the supreme method for ultimate bliss. While relying upon all the enjoyments of desire exactly as one wishes, one should make offerings to oneself and others through the yoga of one’s own deity. This application of the samaya of the unsurpassed, most secret Mahāyāna of all the Tathāgatas is the samaya of the Blessed One. Why is that? Because it is thus: 'That which all the Tathāgatas never transgress is proclaimed as the mudrā-samaya, for the sake of stabilizing the form of the mind.' Regarding this, it should also be said: 'As long as the supreme wise one remains in the state of saṃsāra, for that long he is able to act for the sake of peerless sentient beings without passing into nirvāṇa. By accomplishing the perfection of wisdom, the means, and the abode of primordial wisdom, saṃsāra becomes completely pure because all phenomena are utterly pure.' By this samaya, the secret of the body of the Tathāgata family should be blessed. In that regard, this is the wheel-turner of the Jewel family..."
This is the suchness of grasping the vajra-jewel of that family: "This sun is the sublime; it is the all-seeing Tathāgata, the Blessed One Ākāśagarbha, who fulfills all intentions." With this suchness, one should grasp the vajra-jewel. "The fulfillment of the intentions of those whose intentions are accomplished is the supreme fulfillment. Furthermore, for the sake of perfectly accomplishing desires, there is the great bliss of desire and liberation." With this dharma, one should ring the precious bell. "One should give even that which is not beneficial, and through all desires and pleasures, one should fulfill the intentions of oneself and others." This is the supreme samaya; with this, one should bless the secret of the body of the Jewel Family. Then, the vajra-conduct of accomplishment should be bestowed. In that regard, this is the suchness of the Universal Monarch of the Lotus Family and the grasping of the lotus-vajra of that family: "By that very [nature], the Blessed One, the Buddha Avalokiteśvara, performs the dance of the melody of joy, acting as the means for taming." With this suchness, one should grasp the lotus-vajra. "Just as this red lotus is not stained by the defects of dye, likewise the purity of the three realms is not stained by the defects of the place." With this dharma, one should ring the lotus bell. "By whatever actions beings are to be tamed, [one acts] as the master of the application of the supreme Lotus Family."
"That and that should be purified" refers to the samaya. By this, the secret of the body of the Lotus family should be blessed. Then, the vow should be bestowed: Oṃ padma hasta vajra dharmatambalaya. He should also ask: "What is the dharmatā of the Vajra?" Then, this should be said to him: "Just as this red lotus is not stained by the faults of its kind, if one meditates on all things as pure, likewise, sin will not adhere." In this context, that is the dharmatā. The vajra-vow of the tathāgata family is explained as the tathatā of Vajra Action, the dharma, the samaya, and the siddhi-vajra. Then, the disciple should be praised with the "One Hundred and Eight Names" and properly honored with all offerings. Then, with the pride of Ratnasambhava and the mudrā of encouragement, all the disciples should be prophesied: Oṃ, I prophesy you as the Tathāgata Vajrasattva. For the sake of accomplishing all existence, I have delivered you from the miserable realms of existence. O Vajra Tathāgata [Name], siddha samaya stvaṃ bhūr bhuvaḥ svaḥ. Binding the tathāgata fist, the left hand should be held in the manner of grasping the religious robe, and the right hand should be in the gesture of supreme generosity. This is the mudrā of encouragement. The ritual of granting consolation should be understood from the rituals of the Śrīparamādya and other such texts.
Regarding the phrase "the extensive ritual for entering all maṇḍalas": because it is an extensive ritual that serves as an illustration for entering the maṇḍalas of all families, it is called "the extensive ritual for entering all maṇḍalas." In order to show that once this very sequence has been purified through the rituals of entering all maṇḍalas and so forth, one should apply it to the accomplishment of the actual siddhis and so on, the passage beginning with "Then" is spoken. "Then" means that immediately following the purification, one should train in the wisdom of the mudrā for accomplishing and generating the siddhis. In this context, "object" refers to gold and so forth. The "siddhi of generating that" is its attainment, which is the very accomplishment of it. Its "mudrā" refers to the manner of the vajra-treasure and so forth. Its "wisdom" is the certainty. "One should train in that" means it is to be taught. This is what is shown: the training in the meditation on the mudrā through which the mudrā is known by means of the pith instructions is to be taught to them. Such is the meaning of the term "wisdom of the mudrā" in all instances.
"The vajra shape, abiding as a treasure,
Should be meditated upon completely at the heart."
This means that first, for a time, one should perform the yoga of one's own deity. Then, upon a moon at one's own heart, from the syllable OṂ, which is the color of gold, one should visualize a golden vase completely filled with jewels. Above that, from the syllable HŪṂ, one should visualize a vajra the color of gold. One should meditate on this for one month, six months, or up to one year.
Then, once clarity has been attained, following a night-long meditation, one will see a ladder or the like at the place where the treasure is expected. Having gone there, one should perform offerings and so forth with whatever wealth is available. Outside, one should give torma, bind the treasure with a vajra-iron chain, bind the local deities and field protectors, and perform the blessing of truth. If one then performs the recitation and meditation, the treasure residing in the place of meditation will become visible.
Regarding the passage: "Having also drawn the shape of a vajra, one should meditate upon it in the expanse of space," and so forth: as before, having performed the yoga of one's own deity, one should visualize a treasure like a red flower arising from the syllable Khaṃ at the forehead. Above that, from the syllable Traṃ, one should generate a form like a vajra. While reciting the mantra, one should mentally extract it from the forehead and meditate upon it completely in the sky. Then, having performed all the rituals as before, if one draws the form of a vajra in the same way at the place where the treasure is expected and meditates upon it completely in the sky, it is explained that the treasure exists wherever it is seen to fall.
Regarding the passage: "The vajra shape of the wise person," and so forth: likewise, having performed the yoga of one's own deity, one should visualize the syllable Pa on one's tongue, the color of saffron, and above that, from a yellow Hrīḥ, a vajra. Then, having performed the meditation and the practice as before, one should go to the place where it is expected to be. Having likewise uttered words of truth: "The vajra shape of the wise person," and so forth.
If one meditates upon the tongue, one will speak the truth itself, thinking, "It is here." Thus, with a tongue blessed in this way, one speaks in a manner free from conceptual thought. Regarding the passage beginning with "My body in its entirety," one should likewise perform the self-consecration and so forth. Then, having visualized oneself as a crossed vajra (viśvavajra) arising from a yellow letter A, and having performed that meditation, one should apply the blessing of truth to the location of the treasure to be accomplished. Having meditated in that same way, it is said: "When it descends and remains, it is explained that the treasure is there." Then, if one digs first and takes [the treasure] afterwards, no one will create obstacles; so the Blessed One has said.
Then, "vajra miraculous power" is the very wealth of the mind. Its "siddhi" is the accomplishment of that very thing. Its "mudrā" refers to the "vajra descent" and so forth explained below. Its "wisdom" is the certainty; "it should be trained in" means it should be taught. Having performed the yoga of one's own deity, one should meditate on the subtle vajra for two months. Then, having meditated for one month on the application of emanation and reabsorption, once it has become stable, one should meditate on the application of emanating the subtle vajra throughout the entire night. Then, through the application of emanating the subtle vajra, one should meditate until water is seen directly as being of the nature of the subtle vajra.
Then, reciting the vajra words vajra-jvala, one should step upon the water. Regarding the phrase "having thus caused the descent": likewise, by first performing the yoga of one's own deity and meditating on the subtle vajra, that [descent] will be accomplished. Regarding the phrase "in whatever form my body": by the power of conversion, if one wishes to manifest oneself in the form of whichever deity is appropriate, one should meditate on one's own body as that very form and recite vajra-rūpa. Then, one will see oneself as the body of a Buddha and will be able to manifest it to others as well. Regarding the phrase "having thus benefited oneself": having performed the yoga of one's own deity and likewise completed the meditation on the subtle vajra, one should meditate on oneself as space, reciting vajra-ākāśa. If one meditates thus, one will become invisible for as long as one desires. Regarding the phrase "having become myself the descent of the vajra": this means that one should meditate on the subtle vajra as before. Regarding the phrase "if I meditate on myself as the vajra": this means to visualize oneself in the form of a five-pronged vajra. Regarding the phrase "from one's own place, for as long as one wishes to ascend, one will travel through the sky": starting from one's own location and extending to the summit of Mount Meru, one should visualize the area as being pervaded by a series of vajra staircases. Reciting vajra-maham, one should travel by means of that intentionally visualized series of staircases to whatever place one desires to reach. Furthermore:
"If one meditates upon a vajra ladder in the sky and ascends it, for as long as one continues to ascend, that very place becomes the sky." Thus it is said. Regarding the phrase "the vajra vidyādhara," a vidyādhara who is marked by a vajra is a "vajra vidyādhara." The "siddhi of the vajra vidyādhara" is the accomplishment of that very state. Its mudrā is described by the words: "Having drawn the shape of a moon, and having caused it to rise into the sky above," and so forth. Its wisdom is the certainty, which is to be trained in. Regarding the phrase "having drawn the shape of a moon," and so forth: having performed the yoga of one's own deity, one should recite "Vajradhara" and visualize oneself as the body of Vajrasattva abiding upon a moon maṇḍala. Reciting that very mantra, one should meditate for one month, six months, or up to one year. Then, once the signs are obtained, if one meditates throughout the entire night, one will become a vajra vidyādhara. Regarding "if one thoroughly meditates on the vajra jewel": having performed the yoga of one's own deity, one should recite "Ratnadhara" and meditate on oneself as Ākāśagarbha abiding upon a moon maṇḍala, holding a vajra jewel. Regarding "oneself pure for as long as desired": when, through this meditation, one sees oneself in the form of Ākāśagarbha every day, at that time one becomes one whose nature is pure.
One should meditate throughout the entire night with the intention of traveling through space. Then, immediately thereafter, for as long as one desires to travel within the domain of space, one will become a precious Vidyādhara who travels through space. Regarding the phrase "Holding the vajra and lotus in the hands," one should perform the yoga of one's own deity and, while reciting "Dharmadhara," visualize oneself as the dharmakāya of Vajradharma abiding upon a moon maṇḍala. Then, one should meditate on that very same thing in the same manner. The remainder of the text states that if one meditates throughout the night once the signs have appeared, one will become a Dharma Vidyādhara. This is to be connected with the phrase "If one meditates, by the Vajra Eye." This is because "Vajra Eye" refers to Vajradharma. "Bestows the state of a Vidyādhara" means that it bestows the siddhi of the Lotus Vidyādhara state; it is explained that by meditating on that, one attains that state, and thus it "bestows" it. Regarding "Having meditated on the Karma-vajra," one should likewise perform the yoga of one's own deity, recite "Karmadhara," and visualize oneself as the Karma-vajra body of the various vajras, meditating on oneself in that way. Then, one should meditate throughout the night. Regarding the phrase "From holding the various vajras, one will quickly become a Vidyādhara," this means that if one meditates on oneself in the manner previously explained, [one will attain the state].
The meaning is that one will immediately become a vidyādhara who holds the variegated vajra. Regarding the phrase "of all the tathāgatas" and so forth: it is for the sake of accomplishing the supreme siddhi of all the tathāgatas. As for the mudrā, one should train in the wisdom of the "samādhi of all vajras" and so forth. Regarding the phrase "the samādhi of all vajras": "all vajras" refers to the variegated twelve-spoked vajra; the bodhisattva mahāsattvas symbolized by that are "all vajras," and the samādhi focused upon them is the "samādhi of all vajras." Regarding the phrase "having visualized in the expanse of space": having performed the yoga of the desired deity, one should recite "vajra vajra" and visualize oneself as the body of the bodhisattva mahāsattva Vajrakarma, abiding upon a moon maṇḍala. Then, one should meditate until it becomes stable. For it is said: "One should emanate once stability is attained; one should not emanate if stability is not attained." At the time of concluding the meditation, one should also dissolve [the visualization] with the mind alone. In this way, one should meditate until it is seen directly. Then, one should meditate throughout the entire night; for it is said that if one meditates, accomplishment will occur. "As long as one desires the vajra nature, for that long one will float."
Regarding the phrase "thus it is said": by attaining the samādhi of the all-pervading viśvavajra, one becomes the Bodhisattva Vajrakarma, the embodiment of the vajra. One will then travel throughout the entire expanse of space, as far as one desires to go within the domain of the sky. "All-pure" refers to Vajradharma. The samādhi that takes that as its object is the "all-pure samādhi." If one meditates upon and trains in this, one will swiftly and rapidly attain the five unsurpassed and supreme superknowledges (abhijñā).
Who attains this? It is the practitioner of wisdom, the practitioner of Vajradharma. This is what is shown: having performed the yoga of one's own deity, one should recite the vajra-word "śuddha śuddha" and meditate upon oneself as Vajradharma for as long as the signs are not attained. Then, by meditating throughout the entire night, one will attain the five superknowledges just like Lokeśvara.
Regarding the passage beginning with "like Vajrasattva": having performed the yoga of one's own deity, one should recite "sattva sattva" and visualize oneself in the form of Vajrasattva. Then, one should meditate for as long as one perceives oneself in that form. After that, one should be mindful of the entire sky as being like Vajrasattva.
If one asks, "What is the result of meditating on the perfect emanation?" it is said: "Possessing stable mindfulness of oneself, one will swiftly become a Vajradhara." This is what is shown:
When, through the power of meditation, one perceives the sky of the ten directions as being completely filled with Vajrasattvas without any gaps, at that time one will possess stable mindfulness. Then, by meditating throughout the entire night, one will swiftly become a Vajradhara. Regarding the passage beginning with "The expanse of space," the phrase "having visualized the form of a Buddha" means that one who wishes to accomplish a Tathāgata such as Vairocana should perform the yoga of one's chosen deity and, while reciting "Buddha, Buddha," visualize oneself in the body of a Tathāgata such as Vairocana. One should then meditate until one perceives oneself as that body in an uninterrupted stream. Thereafter, one should meditate with the firm conviction that the entire threefold world within the expanse of space in the ten directions is of the nature of that Buddha-form. If one asks what becomes of the practitioner who meditates in that way, it is said: "From the samādhi of all Buddhas, one will achieve Buddhahood itself." In this context, the "samādhi of all Buddhas" refers to the one-pointed concentration of the minds of all Buddhas. The particle "ni" (in "ni sangs rgyas nyid du") functions as a restrictive particle or indicates non-differentiation, meaning that one will achieve Buddhahood itself.
Then, regarding the phrase "it is explained that one is able to maintain the secret": by means of the application of oneself as Vajrasattva and so forth, one should place before oneself the four vajra-mudrās of the family samayas, such as Vajrasattvī and so forth, or one's own symbolic mudrā. Visualizing that upon a moon maṇḍala, one should invite [the deity] with the mudrā of gathering, praise with the one hundred and eight names, and then perform the summoning, entering, binding, and subjugating with the hook and so forth. Having thoroughly accomplished [the deity] with the samaya-mudrā, sealed it with the dharma, karma, and mahāmudrās, and conferred empowerment with the empowerment mudrās, one should offer the eight offerings perfectly. One should meditate until [the deity] is seen continuously, just as if it were directly present.
This state of meditative equipoise is here explained by the term "secret." When one looks at one's own mudrā who has become a goddess and, through the method explained below, develops the superior resolve that one has become one with her, that is "become secret," and thus it is "the secret." By becoming secret in such a way, one accomplishes the awakening of a Buddha. One maintains this through the manner of being able to keep the secret and remaining silent, and through the application of meditation. If a sublime sentient being should arise who seeks the authentic meaning, then at that time, one should grant it to them by whatever means necessary through the application of being able to keep the secret.
If one asks, "How should it be granted?" in order to completely eliminate disrespect, one should first have them take an oath, and then it should be explained.
Because by means of this application, those possessed of passion will certainly accomplish the state of a buddha. "Abiding everywhere in the heart" refers to the manner previously explained. Then, regarding the instruction to "train in the wisdom of the secret mudrā," "secret" has already been explained. It is called a "mudrā" because it seals [reality] according to the Yoga Tantras. Its "wisdom" is the certainty regarding that; one should train in and rely upon it.
Regarding the phrase "having generated the vajra-descending," the generation of the secret application as previously explained is here termed "vajra-descending." Having generated that, one should, through the power of yoga, continuously visualize in front of oneself the mudrā of the goddess of one's own mudrā, or the mudrā of a goddess of the family such as Vajrayoginī and so forth.
As for the statement, "If, while in meditative equipoise, one gently strikes the surface of the vajra-palms," it is said that this must be done through meditative equipoise alone and not otherwise; it must be performed in this way and not with a distracted mind that is not in equipoise. If one asks what palms are to be struck, it says "the surface of the vajra-palms." The characteristics of the vajra-palms will be explained below; having bound them, one strikes the palms against the inner surfaces of the palms. "Gently" indicates a specific distinction of that very surface. This teaches that one should bind the vajra-palms and gently strike the two surfaces of the hands against each other again and again.
"Even mountains will be brought under control" means:
By this application of the palms, even inanimate mountains are brought under control and placed under the practitioner's power; if that is so, what need is there to mention others? Furthermore, if the practitioner, possessing a mind, can cause even a mountain to become as if it possessed a mind and bring it under their control as they please, then what need is there to mention those who do possess minds? Thus it is described as being preeminent. "By the ritual of the vajra-descending" is as explained previously. "By the sides of the vajra-binding" means that having bound the vajra-binding, one should likewise gently and repeatedly strike the two surfaces of the palms against one another. Why is that? Because it is said: "By the application of gentle striking."
"Even mountains are brought down from all sides" means that if the practitioner applies this rite of bringing down, then if even inanimate mountains are brought down and made to enter the body of the object of accomplishment, what need is there to mention the Tathāgatas and others who possess minds? This is the intended meaning. "By the ritual of bringing down in that manner" means that the signs have been obtained as previously described. "Having extended the vajra-bind" means having bound the vajra-bind and then extended it. If one asks what that is, it refers to the tips of the fingers, namely the two index fingers. "Striking them together" means that by properly binding those very fingers and then tearing them apart and striking them together, "the hundred families will be destroyed in an instant." This is the meaning.
The meaning is that one should destroy the afflictions and secondary afflictions that have arisen—such as attachment, aversion, delusion, pride, ignorance, views, and doubt—by resolving that they are naturally pure, and then clapping the tips of the two fingers. "Perform the ritual for the descent of the subtle" is as explained previously. "All fingers placed in equipoise" means that having bound the vajra-clasp, one extends all the fingers and places them in equipoise in the manner of joining the palms; in that way, all the fingers are placed in equipoise, which demonstrates that all phenomena are naturally luminous. Therefore, it is said: "Releasing the vajra-clasp is the supreme dispeller of all suffering." When one places all the fingers in equipoise by meditating that all phenomena are naturally luminous, then unobstructed wisdom arises, and by attaining all bliss and mental happiness, all suffering is pacified. Then, regarding the phrase "this is their secret accomplishment," it is called "accomplishment" because one accomplishes these secret mudrās. Since it is both secret and an accomplishment, it is the "secret accomplishment." Mentally entering into the body of the goddess in the form of Vajrasattva and so forth, and pervading her entire body, is the secret accomplishment. "This is it" indicates the beginning of the explanation. Regarding the phrase "a woman," and so forth: "one should enter through the orifice."
"Thus" refers to the orifices of the body; one should enter through the orifices of the signs. Of whose body? It is said: "Of a woman or a man." Having entered in that way with the mind, "one should radiate [the deity] to pervade their entire body." This means that by the power of meditating with the mind, one enters the body of that man or woman and should radiate to pervade "all" of it without exception, pervading it everywhere. This is what is taught: having performed the yoga of Śrī Vajrasattva and so forth, one should mentally visualize the mudrās such as Vajrayoginī upon a moon maṇḍala in front. Having visualized her in the form of the knowledge goddess, one should perform the gathering and so forth, and recite the vajra words such as "Sattvavajri" and so on. One should meditate every day until she is seen directly. Then, on the full moon, having performed the yoga of one's own deity such as Vajrasattva, one should place her in front and worship her perfectly with all offerings. Reciting "Vajrapāśa Hoḥ," one should mentally enter her body from the secret direction. Then, abiding in her heart and pervading her body, one should recite "Vajrapāśa Hoḥ" and gently strike with the surfaces of the vajra palms. Then she will come under one's control. Furthermore, having performed the yoga of Vajrasattva and so forth, one should sit in front of her and recite "Vajrāveśa Aḥ."
In the same way, one should enter into their body. Then, abiding in their heart and pervading the entire body, one should recite vajrāveśa aḥ and strike with the vajra-binding gesture using the method of striking with the maṇḍala. By this, the divine cognition will arise. Then, in order to exhaust the obscurations, one should again sit before them in the yoga of Śrī Vajrasattva and so forth, recite vajra hana hūṃ, and likewise enter into their body. Then, abiding in their heart and pervading the entire body, one should recite vajra hana hūṃ and, extending the vajra-binding gesture, strike the tips of the fingers together. By this, the hundred families of afflictions will be instantly destroyed. Here, through the superior conviction that all phenomena are naturally pure, the hundred families of desire and so forth are mentally destroyed and overcome. Again, sitting before them in the yoga of Śrī Vajrasattva and so forth, in order to dispel all suffering by descending the wisdom of natural luminosity, one should recite vajra hara hūṃ and likewise enter. Abiding in their heart and pervading the entire body, one should say vajra hara haṃ and release the vajra-binding gesture with all fingers placed evenly. Then, having bound the great mudrās of Vajrasattva and so forth, and having become one with the Vajrayoṣit and the others, one should proceed.
One should recite "Sattvavajri" and so forth throughout the entire night, meditating until one perceives oneself directly in that form. Then, in that very instant, the siddhis of Śrī Vajrasattva and the others will be accomplished. By this, it is shown that when the secret goddess is realized, she is the goddess of that particular family. Furthermore, when the object of accomplishment is a goddess such as Vairocana and so forth, one should perform the yoga of Vairocana and the others, beginning with the examination of the mind, and meditate until the signs described in the Explanatory Tantra are attained. Then, having placed the great maṇḍala of the Vajradhātu exactly as it is before oneself and having made perfect offerings with all the offerings, at the time of sunset on the full moon, one should bind the great mudrā of Vajradhātvīśvarī. Reciting "Vajrapāśa Hoḥ," one should mentally abide in the heart of Akṣobhya and meditate on oneself in the form of the goddess Vajradhātvīśvarī. Then, in that same manner, having emerged from the heart of Akṣobhya and bound the previously explained mudrā for subjugation, one should recite "Vajrapāśa Hoḥ" and likewise enter the body of Vairocana from the secret direction of Vairocana.
Abiding in the heart of Vairocana, one should visualize that by that very method, she pervades the entire body of Vairocana and becomes one with him, like water and milk. Then, mentally, one should abide in the heart of Ratnasambhava in the form of Vajradhātvīśvarī; likewise, emerging from his heart while reciting vajrāveśa aḥ, one should enter the body of Vairocana in the same manner. Then, abiding in the heart of Vairocana and pervading his entire body, one should bind the mudrā of descent as before and recite vajrāveśa aḥ.
Again, mentally, one should abide in the heart of Amitābha in the form of Vajradhātvīśvarī; likewise, emerging from his heart while reciting vajra hana hūṃ, one enters the body of Vairocana in the same manner, abides in his heart, pervades his entire body, binds the mudrā of destroying the hundred families as previously explained, and utters vajra hana hūṃ.
Again, mentally, one should abide in the heart of Amoghasiddhi in the form of Vajradhātvīśvarī; likewise, emerging from his heart while reciting vajra hara haṃ, one enters the body of Vairocana as before, abides in his heart, pervades his entire body, binds the mudrā of dispelling all suffering as previously explained, and performs the recitation of vajra hara haṃ.
Thus, by means of these applications, one brings the awakening of a buddha under control. Having bound the mudrā of supreme awakening and recited "Vajradhātu," if one meditates on oneself as Vairocana throughout the entire night, one will certainly become a tathāgata. Just as it was explained for the mastery of the accomplishment of Mahāvairocana, so too should all male deities to be accomplished—from Akṣobhya and the others up to Vajrāveśa—be understood through their respective female mudrā deities. This is the accomplishment of the four secret mudrās.
Next, regarding "bestowing the essence": after conferring empowerment, one asks, "Among the accomplishments of the ultimate goal and so forth, which do you desire?" Having shown whatever is desired, in order to accomplish the accomplishment of the ultimate goal and so forth, one bestows the essence of that deity upon the practitioner, specifically the essence of whichever deity's form the flower fell upon. Furthermore, for one who desires Vajrasattva and the others themselves, rather than the accomplishment of the ultimate goal and so forth, one should bestow the essence such as "Vajrasattva." This teaches the following: for one who desires to accomplish the accomplishment of the ultimate goal and so forth, two essences should be bestowed. Moreover, for one who desires to accomplish the mahāmudrā, samayamudrā, or karmamudrā of Śrī Vajrasattva and the others, one should bestow the very essence of one's own deity, such as "Vajrasattva." For one who desires to accomplish the dharmamudrā, only the dharmamudrā should be bestowed.
If one asks, "What should be done after bestowing the essence?" it is said: "One should train in the wisdom of the four mudrās of the deity of one's own family." Because it is both "one's own" and "of the family," it is called "one's own family." Whichever flower falls into whichever family, that is divided into four types according to the families of the Tathāgata, Vajra, Padma, and Ratna. This indicates the common ritual for all families. In that regard, the four mudrās of the deity of one's own family—the Tathāgata and so forth—are the Great Mudrā, the Samaya Mudrā, the Dharma Mudrā, and the Karma Mudrā; these are the four types. Their "wisdom" is the certainty regarding the Great Mudrā and so forth; that is what should be trained in and demonstrated. This also teaches the following: in all practices, one's own deity's body should be sealed in front with the four mudrās. Regarding the phrase "one who is unskilled in these mudrās," it refers to one who is unskilled and ignorant of these four mudrās, the Great Mudrā and so forth. Regarding the phrase "to anyone else whatsoever," "anyone else" refers to whoever has not entered the Great Maṇḍala of the Vajra Expanse; thus, it refers to such an "other" who is unskilled and ignorant. Regarding the phrase "one should not show any mudrā whatsoever," it indicates that one should not only not show the mudrās that comprise the four types to one who is ignorant of the samaya and has not entered the maṇḍala, but not even a single one should be shown. This is what is indicated by the word "any whatsoever."
If one asks why not even a single mudrā should be shown, it is because the passage beginning with "it is as follows" was spoken; this is the explanation of the cause. "One who has not seen the great maṇḍala" refers to one who does not know the samaya. "If one performs the binding of mudrās" means that, for the sake of accomplishing the activities of the mahāmudrā and so forth, one applies oneself to binding the mahāmudrā and the others. "At that time, those will not be accomplished" means that although one applies oneself to the activities of the mahāmudrā and so forth as they have been taught, because one has not seen their great maṇḍala, those will not be accomplished. "Then they will fall into doubt" means that because those who applied themselves to binding the mudrās have not obtained the result, they fall into doubt and their minds become hesitant, thinking, "Is this not what the Tathāgata taught?" "Not having abandoned harm" means that "harm" is to transgress the command of the Blessed One. That command is this: "One who has not seen the great maṇḍala must not bind even a single mudrā, nor should they apply them." Not having abandoned this is "not having abandoned harm." Alternatively, "harm" is to harbor uncertainty regarding the speech of the Tathāgata; not having abandoned that is "not having abandoned harm."
Because they have not abandoned harmful actions, they will die very soon. This means that even if one has karma to live for a hundred years, at the time of binding the mudrā, one will die then and there, or one will die before the lifespan is fully exhausted. Having performed the act of dying, one will fall into the great Avīci hell because of having committed the karma of abandoning the sublime Dharma; this is the intended meaning. As for the phrase "you yourself will also go to the lower realms," it is because you have transgressed my command and deceived sentient beings.
Then, regarding the phrase "of all the Tathāgatas" and so forth: the word "then" (tatas) refers to the immediate sequence. Since they are both Tathāgatas and Sattvas, they are the "Sattvas of all the Tathāgatas." These are the Sattvas beginning with the Tathāgatas and Vajrasattva, up to Vajrāveśa. Their accomplishment is the Mahāmudrā; thus, the Mahāmudrā of their physical forms is called the "Mahāmudrā for accomplishing the Sattvas of all the Tathāgatas." Their wisdom is the certainty that is to be explained.
Regarding the phrase "beginning from the realization of the mind": having bound the Vajra-palms and the Vajra-clasp, one should tear the Vajra-clasp at the heart. Then, having generated and stabilized the Vajra-descent (vajrāveśa), one should sit in the vajra-paryanka posture, place the Vajra-clasp face up upon the crossed legs, and visualize a five-pronged vajra at one's own heart.
Having actualized the meditative absorptions of the dhyānas and the formless realms, one should visualize oneself seated upon the lion throne at the heart of enlightenment in the abode of Akaniṣṭha, as a great bodhisattva in his final existence with a mental body, having received the empowerment of the silk streamers and crown that accomplishes all aims. Then, through the application of binding the mudrās of Vairocana, Akṣobhya, and the others exactly as they are, one attains manifest complete buddhahood by reciting from "Oṃ cittaprativedhaṃ karomi" up to "yathā sarvatathāgata tathā ahaṃ." Having thus attained manifest complete buddhahood, one should utter "jaḥ hūṃ vaṃ hoḥ" and, through the mental application of excellence, cause the five tathāgatas, Vairocana and the others, to enter the body in infinite numbers. Having performed the self-consecration and so forth, one should meditate on the Vajrasūrya. The phrase "one should meditate on the Vajrasūrya" means that the Blessed One, the Tathāgata Vajrasūrya, is indicated by the light of the Vajrasūrya; thus, one should meditate on the Vajrasūrya. To demonstrate that very point, it says: "Transform oneself into the form of a Buddha." This indicates the meaning: one should meditate on the form of a Buddha, such as Vairocana and the others, characterized by the maṇḍala of the light of the Vajrasūrya. Since such meditation may be performed either upon oneself or in front of oneself, it is possible in either way.
To inspire joy in that regard, it is said, "transforming oneself." If one asks what should be recited and meditated upon, it is said, "uttering the so-called Vajradhātu." This means while uttering and fully reciting the general essence-mantra of the five Tathāgatas, vajradhātu. This teaches the following: having performed all the stages such as the self-consecration and so forth, one should bind the mudrās of supreme enlightenment, touching the earth, supreme generosity, supreme meditative absorption, and fearlessness, and meditate on oneself in the form of Vairocana and the others. "By this" refers to the great mudrās of Vairocana and the others. "Immediately upon accomplishment" means as soon as one has generated and accomplished that form. "Wisdom" is that which is unobscured and unimpeded regarding the three times. "Life" is living until the end of time, just like a Tathāgata. "Power" refers to physical strength and the ten powers, such as the power of knowing what is possible and what is impossible. "Vigour" is a form with the appearance of a sixteen-year-old; all of these will be attained. "Samantabhadra-hood" is the state of being a Buddha who travels to the ten directions; these will be attained in that very body. Then, regarding the phrase "binding the great mudrā for the accomplishment of Vajrasattva," the word "then" has already been explained. "Indivisible being" is Vajrasattva. "His accomplishment" means to bring him into direct manifestation.
Regarding the meaning of that, "the great mudrā of the body of Vajrasattva is the binding of that" explains the definition of binding it. "With pride, brandishing the vajra" means: with pride, the left vajra-fist together with the bell is placed at the left hip, facing inward; because it is done with pride, it is "with pride." Because the right hand brandishes and strikes the vajra, holding it perfectly, it is called "with pride, brandishing the vajra." Thus, brandishing the vajra with pride and placing that vajra at one's heart in the manner of praise is the manner of the great mudrā of the body of Vajrasattva; one should abide in and meditate upon it through the yoga of the pride of that very identity.
If one asks, "Is the great mudrā of the Blessed One Vajragarva generated by the body mudrā alone?" it is said: "By the vajras of body, speech, and mind, one becomes Vajrasattva himself." Abiding in the form of the glorious Vajrasattva in the sattva-paryaṅka posture is the vajra of the body. Visualizing a white five-pronged vajra on the tongue from the syllable HŪṂ and reciting "Vajrasattva" is the vajra of speech. Meditating in that way is the vajra of the mind. Through these vajras of body, speech, and mind, one becomes the glorious Vajrasattva himself. The word "ni" (himself) is used for the sake of definitive restriction.
The meaning is that one should generate those very [deities] and meditate upon them in the manner of their very essence. As it is said:
"By means of the distinctions of color, shape, seat,
Signs, and hand implements,
Whatever is manifold and vast in aspect,
This should be known as the secret of the Body.
Through the application of vajra words,
One speaks of the nature of the Dharma-mudrā.
Vajra words are free from sound;
This is clearly the secret of Speech.
Through the individual realization of one's own mind,
One meditates on the moon and the vajra.
Meditating on these three as a single mode,
This should be known as the secret of the Mind."
This is what is being shown: having generated [the deity] according to the descent of the vajra, one should recite "Vajrasattva" in the mind and meditate on all phenomena as selfless. Then, upon the form of the moon maṇḍala, there is a second moon maṇḍala. From those two moon maṇḍalas together with the essence mantra "Vajrasattva," a five-pronged vajra arises. Having placed "Vajrasattva" in the center of the vajra, one generates the vajra-pride of "Vajro 'ham" (I am the vajra) and, through the application of blessing that very vajra as a sattva, one should contemplate oneself as Vajrasattva. Generating pride with "Mahāsamayasattvo 'ham" (I am the Great Samaya-sattva), one binds the samaya-mudrā of Vajrasattva and meditates on the samaya-sattva with "Samayo 'ham" (I am the samaya). With that very samaya-mudrā...
With the mantra samayasattva adhiṣṭha svam, one should bless oneself and visualize the Mahāmudrā. Then, having inserted the Jñānasattva exactly as it is, and having performed the self-consecration and so forth, one should make perfect offerings, prostrate, and bind the Mahāmudrā. Reciting vajrasattva, one should meditate on oneself as Vajrasattva.
Regarding the phrase "by this" and so forth: by this accomplishment of the Mahāmudrā of the glorious Vajrasattva, one "travels everywhere," meaning one goes to and reaches all world systems in a single instant. "The master of all desires" means one becomes the lord of the forms, sounds, smells, tastes, and tactile objects of desire that exist in all world systems, becoming the primary enjoyer of them. "The Blissful One" means that all suffering does not arise and all bliss is produced; thus, it is explained that one becomes endowed with bliss.
"Miraculous power, lifespan, strength, and supreme form, one will become equal to Vajrasattva" means that because one's miraculous powers, lifespan, strength, and supreme form become equal to Vajrasattva, one will subsequently become Vajrasattva himself.
Now, with the words "By the vajra of body, speech, and mind," and so forth, the text shows the application of the characteristics for binding the mudrās of Vajrarāja and the others. Therefore: "By the vajra of body, speech, and mind..."
The phrase "as before" is as previously explained. Regarding the line "in accordance with the drawing": since they are to be depicted, they are called "drawings," referring to the sequence from Vajrarāja up to Vajrāveśa. "In accordance with" means following those [drawings]; this should be understood from the passage beginning with "Vajrāṅkuśa gathers all the Tathāgatas and remains [there]" up to "Vajraghaṇṭā causes all the Tathāgatas to descend and remains [there]." Thus, "in accordance with the drawing" means following exactly what was drawn; one should understand it just as the drawing was made. Therefore, it says: "following the drawing, in accordance with the drawing."
Regarding the line "endowed with the symbolic mudrās": the hook and so forth are the symbolic mudrās of those [deities]. One should meditate on the great beings, such as Vajrarāja and the rest, as being perfectly endowed with and accompanied by those [mudrās]. This teaches the following: just as in the practice of Śrī Vajrasattva, one should perform all the rituals. In accordance with the ritual for drawing the mahāmudrās as described in the drawing, one should hold the symbolic implements, such as the vajra hook and so forth, in the hands and meditate on Vajrarāja and the others. By this much of the text, only the yoga is taught, for it is said: "The yoga is that which enters into meditative equipoise within the mind-only."
This is taught in order to show that one should accomplish [the practice] by performing the self-consecration and so forth of these [deities] such as Vairocana. Then, the passage beginning with "Then" was spoken; here, "in this" refers to the Yoga Tantra. "Of all the conceptualizations" refers to the Great Seal (mahāmudrā) as it has been explained. "Accomplishment" refers to the conviction of becoming one with the wisdom-being (jñānasattva) having been inserted into one's own body exactly as it is; through that accomplishment, the Great Seal and so forth are achieved. Regarding the phrase "the great activities of the siddhis and the accomplished ones," this refers to the great activities of the Great Seal for those who have achieved and perfected the siddhis. The supreme activity is as follows: "When the recollection of the Buddha is accomplished, one will swiftly become a Buddha," and so forth. "I shall explain them in their proper order" means that all these—the accomplishments of all the conceptualizations, the siddhis, and the great activities of the accomplished ones—shall be explained according to their sequence and not in a confused or disordered manner. "At first" means at the beginning of the recitation and meditation. "Every day" means on each and every day. "At the proper times" means at dawn, midday, afternoon, and midnight. "The self-consecration and so forth likewise" means that one must perform the self-consecration and so forth exactly as explained in this [text] and in other tantras; it is not to be done without having performed them.
"Everything should be accomplished" means that through recitation and meditation, the Great Seal (mahāmudrā) and so forth should be generated. "Thereafter, one may act as one pleases" means that if one becomes weary from meditating on and reciting the Great Seal and so forth, one should rest and perform recitation and meditation even without binding the seals. Then, when one is free from weariness and fatigue, one should again bind the seals and perform recitation and meditation.
This teaches the following: if one wishes to complete the observance (vrata) of the maṇḍala, at that time one should perform self-protection, follow all the rituals such as bathing, and then tear away negativity with the seal for tearing away negativity. Then, a practitioner of the Tathāgata family should generate the body of Vairocana and so forth; a practitioner of the Vajra family should visualize the body of Vajrasattva and so forth. Having meditated on their respective yoga through the stages of individual investigation of the mind and so forth, and having perfected themselves, they should bind the Great Seal of those [deities] exactly as it is. Then, through the yoga equal to space, they should visualize a moon maṇḍala at their heart equal in extent to the trichiliocosm of Buddha-fields. Having emanated the Great Maṇḍala of the Vajra Expanse (vajradhātu) with the Vajra Cause Seal, they should visualize themselves as Vajrasattva, enter by the ritual of entry, and perform the rituals up to the Vajra Observance of the siddhi.
Here, having performed the self-consecration and so forth, one should then cause all the deities to enter one’s own body and arrange them in their respective places. Having performed the sealing with the four mudrās, one should consecrate and empower them, and then perfectly worship them with all the offerings, reciting the mantra of each one one hundred thousand times.
If one wishes to meditate, one should likewise cause all the deities to enter one’s own body and follow all the ritual procedures. Then, through the yoga of equality with space, they enter one’s heart. In the same way, having emanated the great maṇḍala of the Vajradhātu through the action mudrā of the Vajra Cause, one should emanate the forms of all the deities by means of the five essences taught in the maṇḍala of the four mudrās and place them in their respective locations.
OṂ VAJRA DHĀTU SATVA VAJRĪ | RATNA VAJRĪ | DHARMA VAJRĪ | KARMA VAJRĪ | OṂ VAJRA SATVA HŪṂ | VAJRA SATVA | VAJRA RĀJA | VAJRA RĀGA | VAJRA SĀDHU | OṂ VAJRA RATNA HŪṂ | VAJRA RATNA | VAJRA TEJA | VAJRA KETU | VAJRA HASA | OṂ VAJRA DHARMA HŪṂ | VAJRA DHARMA | VAJRA TĪKṢṆA | VAJRA HETU | VAJRA BHĀṢA | OṂ VAJRA KARMA HŪṂ | VAJRA KARMA | VAJRA RAKṢA | VAJRA YAKṢA | VAJRA SANDHI | VAJRA LĀSYE | VAJRA MĀLE | VAJRA GĪTI | VAJRA NIRTI | VAJRA DHŪPE | VAJRA PUṢPE | VAJRA ĀLOKE | VAJRA GANDHE | VAJRA AṄKUŚA | VAJRA PĀŚA | VAJRA SPHOṬA | VAJRA ĀVEŚA.
By the mere utterance of these words, all are arranged in their respective places. Then, reciting OṂ VAJRA ĀTMAKO ’HAṂ, one should meditate on oneself as indivisible.
With the mantra oṃ svabhāva-viśuddho ’haṃ, all phenomena are [realized] as selfless. Reciting oṃ sarva-samo ’haṃ, one should contemplate oneself as equal to all the deities of the great maṇḍala of the Vajra Expanse (vajradhātu) through the equality of selflessness. Then, one should generate the divine pride (ahaṃkāra) of the great maṇḍala of the Vajra Expanse, thinking, "I am the Vajra Expanse itself." Then, reciting vajrasattva, one should meditate on oneself as having the nature of Vairocana and the other [deities], and cultivate the firm conviction that the sound "Vajrasattva" issues from the mouths of all the deities; by doing so, all [mantras] are recited. In this way, one should meditate every day until the great maṇḍala of the Vajra Expanse is directly perceived. Alternatively, preceded by the three samādhis, one should meditate for six months or for one year. This is for the master. Regarding the student, one should understand the self-consecration and so forth as follows: having performed the protection of oneself, the water ablution, and again the protection of oneself and the site, one should request one's own deity to be present before oneself. Then, one should perform the prostrations, the confession of misdeeds, the rejoicing in merit, the exhortation, the supplication, the dedication, the generation of the mind of awakening, and the taking of refuge in the Three Jewels and so forth. Then, one should bind the vajra-palms and the vajra-fist mudrās.
Joining the vajra palms at the heart, one should generate the descent of the vajra, stabilize it, and meditate on selflessness. Then, having meditated on the moon maṇḍala and so forth as before, one should bind the great mudrā of one’s own deity exactly as it is. Then, having inserted the jñānasattva exactly as it is and accomplished the great mudrā, one should utter "jaḥ hūṃ baṃ hoḥ" and, through the excellent application of the mind, cause all the tathāgatas to enter one’s own body. Having thoroughly accomplished this with the samaya mudrās of one’s own [deity], one should seal one’s own deity and all the tathāgatas with the dharma, karma, and great mudrās. Having blessed oneself with the samaya of the family and conferred the empowerment of one’s own family, one should perfectly worship with the four secret offerings, such as the goddess Lāsyā and so forth. Having prostrated to all the tathāgatas and meditated well upon one’s own great mudrā, one should recite the mantra of one’s own deity, such as "Vajrasattva" and so forth, and meditate for one year, four sessions each day. This is the procedure for the disciple.
Now, with the words "In that regard" and so forth, the practice and the activities of accomplishment for all the kalpas are explained. Regarding the "extensive ritual for accomplishing the great mudrās": the accomplishment of the great mudrās is the intense conviction that [the deity] has become one with the jñānasattva. The extensive ritual for that purpose begins from the vajra palms and extends up to the recitation of "samayas tvaṃ samayāhaṃ."
Regarding the phrase "having performed the vajra-descending," one should bind the samaya mudrā of the vajra-descending with the mantra vajrāveśa, and then cause the vajra to enter one's own heart with the syllable aḥ. Regarding the phrase "according to the ritual of the mahāmudrā," the term "according to the ritual" should be understood as referring to the three places. Having performed the vajra-descending according to the ritual, having bound the mahāmudrā according to the ritual, and having meditated on that Great Being in front according to the ritual. Furthermore, because one first desires to generate the vajra-descending, it is explained that one should bind the vajra-palms and the vajra-binding, then separate the fingers from the vajra-binding at one's own heart, bind the samaya mudrā of the vajra-descending, and cause it to descend upon oneself. Therefore, by this sequence, the vajra-descending is generated according to the ritual. Then, one should follow the ritual beginning from the application of the selflessness of phenomena up to the application of the blessing of the Being. Then, one should recite this essence mantra for the samaya mudrā and the recollection of the Great Being: mahāsamayasattvo 'ham, samayo 'ham, samayasattva adhiṣṭhasva mām. Having blessed [oneself] with these, one should bind the mahāmudrā; in that way, this is the binding of the mahāmudrā according to the ritual. Then, having bound the mahāmudrā, one should cause a five-pronged vajra to descend upon the moon in front with the mantra vajrasattva aḥ.
By reciting "Vajra aham," one should generate the divine pride, and by reciting "Vajrasattvo ’ham," one should meditate on oneself as Vajrasattva. This is the meaning of the third case in the phrase "according to the ritual." This ritual is also to be explained below, exactly as it is established. In that manner, having meditated on oneself as Vajrasattva arising from the vajra in front of oneself, one should summon, enter, bind, and subjugate the wisdom-being (jñānasattva) with the vajra hook and so forth. Then, having bound the samaya-mudrā of Vajrasattva, one should invoke him with "Vajrasattva dṛśya." Immediately following that invocation, the practitioner will be granted the vision [of the deity], for it is said, "having seen that wisdom-being."
Is a wisdom-being one who is of the nature of wisdom, or is a wisdom-being a being endowed with wisdom? It is not the case that a being established by wisdom is a wisdom-being, as that would be an over-extension; for if it were so, then since it is possible for any being established by the wisdom of one's own meditation to be so established, nothing would ever fail to be a wisdom-being.
"Should be meditated upon as one's own body" means one should thoroughly meditate on [the deity] as one's own body. This is what is being shown: having visualized that the Vajrasattva residing in front has become Vajrasattva through the nature of one's own reflected image, one should [perform] the entering, binding, and...
One should perform the accomplishment by means of subjugation. For these [rites] such as summoning and so forth, the deity in front should also be joined with the vajra hook and so on. Furthermore, it is taught that one should perform the accomplishment by reciting "jaḥ hūṃ baṃ hoḥ" while applying the samaya mudrās of Vajrasattva and the others to one's own body.
By reciting "samayas tvaṃ" and generating a maṇḍala of light with that very samaya mudrā, one should also repeat "samayas tvaṃ ahaṃ vajrasattvaḥ" and, with that same samaya mudrā, cultivate the firm conviction that one has become one with the [deity] in the manner explained below.
Regarding the statement, "These are their heart mantras," they are those for the vajra descent and so forth. "Vajrasattva aḥ" is the heart mantra for the vajra descent. "Vajrasattva dṛśya" is the heart mantra for the recollection of the Great Being. "Jaḥ hūṃ baṃ hoḥ" is the heart mantra for the summoning, entering, binding, and subjugating of the Great Being. By reciting "samayas tvaṃ," [the text says]: "Once the moon is established behind," which means: having bound the samaya mudrā of Vajrasattva and recited "jaḥ hūṃ baṃ hoḥ," one should cause the jñānasattva to enter one's own body and exhort it with "samayas tvaṃ." The meaning of the word "samaya" is explained as "not to be transgressed"; here, it is not intended to refer to the manner of the Blessed One Vajrasattva’s mahāmudrā. Furthermore, the Blessed One, having taken the mahāmudrā as the subject:
"Since all the Tathāgatas do not transgress it, it is explained as the mudrā of the samaya, because the form is stabilized by the mind." Thus it was said. Therefore, this is what is being shown: O Blessed One Vajrasattva, whose nature is the embodiment of the characteristics of awakening, you are the samaya, but others who dwell in saṃsāra are not. As it is also said: "The Blessed One has taught that the mind is great passion; this is the deity." Regarding the phrase "having established the moon behind," the meaning is that one should generate or place the moon maṇḍala, which has become a maṇḍala of light. This is because it is explained that the verbal root possesses multiple meanings. Regarding the phrase "there, I meditate on the body of the Sattva," this means that within one's own body, one meditates on oneself as that Sattva; one should meditate on becoming one with it, like water and milk. The Sattva is Vajrasattva. If one asks what is recited, it is "samayas tvam aham." "Samayas tvam" has already been explained. Therefore, this is what is being shown: "Whatever you are, the nature of the samaya as explained, that is I; and whatever I am, that is the Sattva." By this, it is also shown that through the cultivation of the supreme resolve of becoming one with the Blessed One, the Mahāmudrā is accomplished, which arises from the ultimate limit of meditation.
Now, in order to teach the practice of the Vajra King and the others, it is said, "Whichever being..." and so forth. "Whichever being" refers to those from the Vajra King up to the Vajra Descent. "Whichever mudrā" refers to the mudrā of the vajra-hook symbol for the Vajra King, up to the vajra-bell for the Vajra Descent. "Having meditated upon that as oneself" refers to the mantras from vajra-aṅkuśo ’ham up to vajra-ghaṇṭo ’ham. Furthermore, one should meditate on those symbolic mudrās with the mantras from vajra-rājo ’ham up to vajra-āveśo ’ham. The practice and the accomplishments for these are as before. Here, to show that the meditation on the great mudrā should be performed together with the recitation of mantras, it is said, "One should accomplish through vajra-recitation." This teaches that one should recite all mantras through the vajra-recitation characterized by the definitions explained below, and meditate without deviation. This is what is taught: having performed all the rituals as before, one should recite vajra-rāja and meditate on all phenomena as selfless. Then, in the form of a moon maṇḍala, and upon that, a second moon maṇḍala; from those, together with the essence of the Vajra King, that very five-pronged vajra is produced, and one says vajra-rāja.
In the center of that vajra hook, one should place the syllable vajrarāja and generate the divine pride (ahaṃkāra) with vajrāṅkuśo ’ham. Through the application of blessing that vajra hook as a bodhisattva, one meditates on oneself as Vajrasattva. Then, meditating on that very Vajrasattva as Vajrarāja by means of vajrarāja, one should recite mahāsamayasattvo ’ham and, with samayo ’ham, bind the samaya-mudrā of the Vajrarāja.
Next, having blessed oneself with that same samaya-mudrā and the mantra samayasattva adhiṣṭhasva mām, one should hold the vajra hook, summon all the Tathāgatas, and generate oneself as the Vajrarāja of Body, Speech, and Mind. With vajrarāja aḥ, one emanates a vajra hook upon a moon maṇḍala in front. Generating the divine pride with vajrāṅkuśo ’ham, one visualizes that very [hook] as Vajrarāja with vajrarājo ’ham. Then, with the vajra hook and so forth, one performs the summoning, entering, binding, and subjugating. Having looked [at the deity] with vajrarāja dṛśya and that same mudrā, one should cause [the deity] to enter one’s own body while reciting jaḥ hūṃ vaṃ hoḥ.
Furthermore, reciting samayas tvam with that same [mudrā], one should visualize a moon behind [oneself]. Once the moon is established behind, one should meditate on oneself there in the form of a bodhisattva. Reciting samayas tvam aham and vajrarāja, one should also recite [the mantra].
In the same way, one should accomplish [the practice] up to the descent of the vajra. By reciting jaḥ hūṃ baṃ hoḥ, all the buddhas are to be made to enter the body. This means that, having thoroughly accomplished the great mudrās of Vajrasattva and the others in the manner just explained, one should bind the vajra-gathering mudrā and recite jaḥ hūṃ baṃ hoḥ, thereby causing all the buddhas to enter one’s own body, just as a stream of water from a vase is poured onto sand.
If one asks how they are to be made to enter, it is said: "By means of the excellent rite, with the mind." This means that with the application of being well-settled in meditative equipoise on the manner of causing all the tathāgatas to enter one’s own body, one should mentally recite jaḥ hūṃ baṃ hoḥ.
Furthermore, regarding the phrase "the great accomplishment": in relation to the previous accomplishment of the great mudrā, this is the second accomplishment, which is greater due to its immeasurability, because it involves the application of causing immeasurable tathāgatas to enter. A practitioner of the tathāgatas should perform only this great accomplishment by binding the great mudrā of the tathāgatas through the sequence of the five manifest enlightenments, and not the other.
Then, having caused all the tathāgatas to enter and having also bound the samaya mudrās of the Vajradhātu and so forth, one should recite this for each: vajradhātu dṛśya jaḥ hūṃ baṃ hoḥ samayas tvaṃ samayas tvaṃ ahaṃ vajradhātu. Then, having visualized a white five-pronged vajra arising from the syllable hūṃ on the tongue, one should consecrate it with vajrajihva.
From Vairocana up to Vajrāveśa, one should visualize the respective dharma-mudrās upon their tongues. Then, having bound the action-mudrās and the great mudrās in their proper order, one should bless those [deities]—the Tathāgatas and Vajrasattva and the rest—with their respective blessing-mudrās, empower them with their respective empowerments, and perfectly worship them with their respective offerings. Having performed the meditation for the purpose of recitation, this is the subsequent yoga.
Having thus explained the yoga and the subsequent yoga for one's own disciples, the masters should describe the ritual of the great yoga for accomplishing the maṇḍala and accomplishing one's own deity. Having performed the application of the glorious Vajrasattva exactly as it is, and having bound his great mudrā, one emanates the great maṇḍala in his heart and practices up to the vajra-conduct of the siddhi. Then, again binding the great mudrā of Vajrasattva, one recites "samaya aḥ" at the locations of all the deities within one's own body and generates moon maṇḍalas. Upon the moon maṇḍalas situated in their respective locations, one visualizes the great mudrā of the glorious Vajrasattva and remains there mentally. Then, from one's own body, one emanates a vajra upon a moon maṇḍala in front by reciting "vajrasattva aḥ."
Reciting vajro ’haṃ, one should cultivate the pride of the vajra. Then, with vajrasattvo ’haṃ, one should meditate on oneself as Vajrasattva. Likewise, upon the moon maṇḍala situated at one’s own place, one should visualize the great mudrā of Vajrāveśa and remain there mentally. From one’s own body, externally, with vajrāveśa āḥ, one emanates a vajra-bell upon a moon maṇḍala in front; then, with vajraghaṇṭo ’haṃ, one cultivates the pride of the vajra-bell, and with vajrāveśo ’haṃ, one generates oneself as Vajrāveśa.
Then, one should visualize the wisdom beings (jñānasattvas), such as Śrī Vajrasattva and the others, exactly as they are in front. One should summon, enter, bind, and subjugate the bodies of Vajrasattva and the others with the vajra hook and so forth. Having first beheld them with their respective samaya mudrās, one should utter jaḥ hūṃ baṃ hoḥ and cause them to enter the bodies seated upon the moon maṇḍala at one’s own place. With samayas tvaṃ, one generates a maṇḍala of light. Then, from reciting samayas tvaṃ ahaṃ vajrasattvaḥ up to samayas tvaṃ ahaṃ vajrāveśaḥ, one should meditate on oneself as being inseparable from them, like water and milk. Then, one should seal them with the dharma, karma, and mahāmudrās.
With a mental application of excellence, one should cause the Tathāgatas to enter the bodies of all the deities of the support and the supported. Having accomplished this as before, one should seal them with the Dharma, Karma, and Mahāmudrās. Furthermore, one should bless Vajrasattva and the others with the four family mudrās, bless the Tathāgatas with their own blessings, and confer empowerment as before. Having made perfect offerings with all the offerings, one should perform the four mudrās and likewise engage in recitation and meditation.
In the same way, the yogin of Vairocana should also perform the great yoga and follow all the rituals. In that regard, the determination of the locations is as follows: on the moon at the yogin’s heart, Vajrasattva is in front; Vajrarāja is on the right; Vajrarāga is on the left; Vajrasādhu is behind; Vajraratna is at the forehead; Sūrya is at the back of the head; Śrī is on the two shoulders; Hāsa is on the two rows of teeth; Dharma is at the throat; Tīkṣṇa is between the two breasts; Gati is at the navel; Bhāṣa is on the tongue; Karma is at the crown; Vajrarakṣa is on the two collarbones; Yakṣa is in the mouth; and Muṣṭi is at the waist. At the heart, the brow, the throat, and the crown are Vajracittā and the others. To the left of Vajrasattva and the others are Lāsyā and the others. Furthermore, at the yogin’s secret organ is Dhūpā; at the head is Puṣpā; and in the two eyes is Dīpā.
She anoints the breasts, the chest, and the heart. On the right thigh is the vajra hook; on the left thigh is the vajra noose; on the right calf is the vajra chain; and on the left calf is the descent. The Tathāgatas abide pervading the entire body. When drawing the maṇḍala according to the specific determination of each family, one should perform the application of one's own Universal Monarch and act while endowed with the Great Yoga; otherwise, the maṇḍala will not be accomplished. Thus, the Blessed One said: "Therefore, with all effort, one should undertake the Great Yoga."
Then, regarding the statement "the activities of these are explained," this refers to the accomplishment of whatever is achieved through the practice of the Mahāmudrās of Vairocana and the others as previously described. The result is the manner of Buddhahood and so forth, and it is the activity of those mudrās that is explained. If one asks what that is like, it is called "vajra activity"; indestructible activity is vajra activity. Because it is unsurpassed and supreme, it is "unexcelled."
"When the recollection of the Buddha is accomplished, one will quickly become a Buddha" means that meditating on the Mahāmudrās of the five Tathāgatas is the "recollection of the Buddha." Therefore, when one achieves accomplishment equal to that of the Tathāgatas, it is called "the accomplishment of the recollection of the Buddha." When that is perfectly accomplished, one becomes a Buddha; that is, one will attain Buddhahood in that very life.
"If the Sattvavajrī is accomplished, one becomes the lord of all mudrās." This means that when the mahāmudrā of Sattvavajrī is meditated upon in the form of Vajrasattva, similar to the Vajragarva, and one becomes accomplished in that likeness, then by that very body, one becomes Vajrasattva, the lord of all mudrās.
"By the expansion of the Ratnavajrī mudrā, one becomes the sovereign of all vajras." This means that Ratnavajrī is the one who has the form of the noble Ākāśagarbha. By binding that [mudrā] and meditating upon it, one is accomplished in its likeness. Through the accomplishment of that Ratnavajrī mudrā, one truly gains mastery over all jewels; that yogin becomes Ākāśagarbha, the lord of the entire Ratna family.
"If the Dharmavajrī is accomplished, one will uphold the Buddha-dharma." This means that the mahāmudrā of Dharmavajrī, which possesses the activity of the Vajradharma, is the mahāmudrā of Dharmavajrī. By binding that and meditating on the form of Dharmavajrī, when one is accomplished in that form, then through the accomplishment of the Dharmavajrī, one becomes Lokeśvara, who upholds the Buddha-dharma.
"By the mudrā of Karmavajrī, one will perform vajra-activities."
Regarding the phrase "the Blessed One, the Great Mudrā of Vajra Action": by binding the form of Vajrakarmā and meditating on Vajrakarmā, one achieves a siddhi identical to her; thus, through that mudrā, one will certainly perform vajra activities. Because one performs the activities of the Buddhas—the manner of making offerings to the Buddhas and acting for the benefit of sentient beings—it is said: "One will perform vajra activities."
Regarding the phrase "By binding the mudrā of the Sattva, Vajrasattva will be accomplished": the Great Mudrā of the Blessed One Vajrasattva is the mudrā of the Sattva. When one meditates upon it and achieves accomplishment, by binding and meditating upon it at that time, Vajrasattva will be accomplished. One should apply this same principle of achieving identical siddhis to all the characteristics explained below, such as the invitation and so forth, in relation to all subsequent activities.
Regarding the phrase "By the ritual of the Vajra Leader": this is the application of the Great Mudrā of Vajrarāja. Through it, one will perform the activity of the Vajra Holder, which is to invite and summon the Buddhas. By accomplishing the Great Mudrā of Vajrarāga, one pleases and brings under one's power all Buddhas—that is, all Tathāgatas—through the passion for the selflessness of phenomena.
Regarding the phrase "By the ritual of Vajrasādhu": by accomplishing the Great Mudrā of Vajrasādhu, one causes all Buddhas to be delighted.
The Jewel Mudrā is the Great Mudrā of the noble Ākāśagarbha. Its ritual procedure is that which brings all activities to completion. When that ritual of the Jewel Mudrā—the Great Mudrā of the noble Ākāśagarbha—is accomplished, the Buddhas bestow empowerment. Because he possesses this majesty which is its very nature, he is Vajratejas; he becomes that swiftly. If one asks how he becomes so, it is said: "By the ritual of Vajratejas." This means by meditating on the Great Mudrā of Vajrasūrya. The "pinnacle" (kūṭa) characterized by the vajra is Vajraśrī; because he holds that, he is Vajraśrīdhara. If that becomes stable and familiar, it is said: "He completely fulfills all hopes." This means that once the Great Mudrā of Vajraśrī has been bound and meditated upon until accomplished, if one continues to rely upon it, all hopes will be completely fulfilled. Regarding the phrase "by Vajrahāsa" and so forth: by performing the meditation on that ritual of Vajrahāsa, the Great Mudrā of Vajrahāsa is accomplished. Following that, by binding it, one obtains the smiles of all the Tathāgatas. Through that smile, one is held to be equal and identical to all Buddhas, and through the smile of all Buddhas, one acts for the benefit of sentient beings. "Vajradharma" is the non-dual samādhi; because he holds that, it is said: "He becomes the holder of Vajradharma." If one asks how that comes about:
"By the ritual of Vajradharma," it is said, meaning by meditating on the great mudrā of Vajradharma. "By meditating on Vajratīkṣṇa" means that by binding the great mudrā of the Blessed One Vajratīkṣṇa and meditating upon it, one becomes the supreme insight of all Buddhas. Because insight is the supreme destroyer of all afflictions and cognitive obscurations, it is called "supreme insight." "By relying on the Vajracakra" means by meditating upon it. "One will turn the wheel of Dharma" means that one will emanate the maṇḍala. "By the ritual of Vajravāc" means by the application of the great mudrā of Vajravāc. "One attains the accomplishment of the Buddha’s speech" means that one achieves the state of being Vajravāc itself. "By accomplishing the supreme Vajrakarma" means by perfectly accomplishing the great mudrā of the supreme Vajrakarma. "One quickly becomes Vajrakarma" means that one attains the siddhi of Vajrakarma with great speed. "By donning the Vajravarman" means by meditating on the great mudrā of Vajravarman. "One will attain the Vajrakāya itself" means that one attains the very nature of the Vajra Body; the meaning is that one will attain Vajra protection. Regarding "Vajrayakṣa" and so forth, by accomplishing the great mudrā of Vajrayakṣa, one becomes equal and identical to Vajrayakṣa.
Because it is both a mudrā and all-encompassing, it is the "all Buddhas," meaning the mudrās of all Buddhas and Bodhisattvas. Since this is present in this "thorough accomplishment," it is "the accomplishment of all mudrās"; this should be connected to the phrase "it will become such." If one asks by what means, it is said: "By binding the vajra-fist." This means one binds the great mudrā of the vajra-fist. "By accomplishing Vajradhāriṇī" means one accomplishes whatever is the great mudrā of Vajralāsyā. "One attains the joy of this great vajra" means that the mind characterized by great enlightenment is the "great vajra," and one will attain whatever joy and satisfaction therein. "Vajra-garland" refers to the great mudrā of Vajramālā. "Binding that" means the sense of having bound and secured it. If one asks what will result from that, it is said: "One will be empowered by all Buddhas." This means all Tathāgatas will bestow empowerment by means of the vajra-garland. "By the ritual of Vajragītā" means by the application of the great mudrā of Vajragītā. "One will sing the vajra song" means one sings and generates the vajra song, which is the nature of the perfection of patience. "Vajra-dance" is the perfection of diligence. "By the application of that" means by correctly meditating upon and generating it.
"One makes offerings to all the Buddhas" refers to that very offering of practice characterized by the perfection of diligence. "By the ritual of the Vajra Incense, one satisfies all beings" means that the ritual of the Vajra Incense is the application of the Vajra Incense [deity]; it is the meditation upon her great mudrā. "The application of the Vajra Flower" means the meditation upon the great mudrā of the Vajra Flower [deity]. "The great mudrā of the Vajra Light" refers to the great mudrā of the lamp; by means of that, "one bestows the supreme eyes," meaning one will obtain the eyes worthy of offering. "By the ritual of the Vajra Fragrance" means the meditation upon the great mudrā of the Vajra Fragrance; if one performs the offering through that application, it dispels all the suffering of oneself and others. "By being drawn by the Vajra Hook" means the perfect drawing by the Vajra Hook; it is the repeated actualization of the meditation upon the great mudrā of the Vajra Hook. "One becomes the supreme of all leaders" means one becomes the most excellent among all those who invite [the deities]. "By the ritual of the Vajra Noose" means the meditation upon the great mudrā of the Vajra Noose. "By the application of the Vajra Chain" means by the perfect meditation upon the great mudrā of the Vajra Chain. "By the ritual of the Vajra Descent..."
The phrase "by means of" refers to the correct application of the meditation on the great mudrā of the vajra-descending. "The descent of all is perfectly accomplished" means bringing the supreme descent to completion. The essential nature of these great mudrās is the teaching of the ritual for drawing the great maṇḍala. Regarding the words "Then," and so forth: the word "then" indicates immediate succession. "All the tathāgatas" refers to those from Vairocana up to Vajrāveśa. "Vajra" refers to the vajra of all the tathāgatas. Its "samaya" is the conventional [truth], and the method that reveals it is the mudrā itself. "Its wisdom is explained" marks the beginning of the exposition. "From joining the palms tightly" means making the palms hollow and joining them firmly. "Interlacing all the fingers" means interlacing all the fingers at the third joints; this is the vajra-palms [mudrā]. "Because of being tightly bound, it is the vajra-bind" means that binding without looseness is the vajra-bind. If one asks how, it is said, "because of being tightly bound"; because it is bound very firmly, it is "tightly bound." Therefore, this is what is shown: all the fingers of that very vajra-palms [mudrā] are pressed against the backs of each other's hands. "Anyonyānugata sarvadharmāḥ" is the mantra for joining the vajra-palms. "Paraspara-anupraviṣṭāḥ sarvadharmā vajrāñjali" is the vajra-palms [mudrā].
Atyanta-anupraviṣṭaḥ sarva-dharmā vajra-bandha refers to the vajra-binding. "All samaya mudrās" refers to those of Vajrasattvī and the others. "Arising from the vajra-binding" means wherever there is no specific prohibition. "Those" refers to Vajrasattvī and the others. "Binding" is the definition of binding. If one asks what it is like, it is called the "vajra-binding," which is the mudrā explained as an inseparable binding. For that very reason, it is unsurpassed, and that shall be explained. "Vajrasattvī" indicates the basis of the definition. "The middle fingers raised and joined like sprouts" indicates the definition. This shows that from the vajra-binding, the two middle fingers are extended and joined to form a point; this is the samaya mudrā of the Vajrasattvī family, which is to be bound once it has been stabilized. If one asks what the result is, it is explained as "the first Buddha." Since it is taught that "it is explained as the second Buddha," this is the mudrā of the Blessed One Vairocana. Regarding "the middle fingers" and so forth, the two middle fingers of Vajrasattvī, which are the middle fingers of the vajra-binding drawn inward, are "the middle fingers joined inwardly," which is explained as "the second Buddha." The second Buddha is Akṣobhya. "The middle fingers like a jewel..." [and so forth].
Regarding the phrase "like a jewel": when the middle finger of that very Citta-vajrī is bent backward like a precious gem, that is the "jewel-like" [mudrā], which is explained as the third Buddha, Ratnasambhava, and Vajraratnī. Regarding the phrase "bend the middle finger like a lotus": when the middle finger of that very Citta-vajrī is bent so that the palms face each other like a lotus, it is called by that name; this is Amitābha and Vajradharmī. Regarding the phrase "the mudrā of the fifth Buddha": this is Amoghasiddhi and Vajrakarmī. Regarding the phrase "likewise" and so forth: when that very Citta-vajrī remains in that same position, the two index fingers are bent and made into the shape of a vajra; that is called by that name. The term "likewise" is to be connected with the preceding. Regarding the phrase "then": since it is generally a particle, it refers to what immediately follows, meaning "then this was explained." Regarding the phrase "the mudrā that upholds the samaya of the Tathāgata family": "of the Tathāgata family" refers to the goddesses from Citta-vajrī up to Vajrāveśā. "Mudrā that upholds the samaya" means that which upholds the samaya; these are the mudrās of Citta-vajrī and the others.
For this reason, at the time of the maṇḍala and the preliminary service (pūrvasevā) and so forth, the practitioner invites the wisdom beings (jñānasattva) such as Śrī Vajrasattva and the rest, causes them to uphold the samaya, and brings them into realization. "Upholding" (dhāraṇa) has the meaning of internalizing. By reciting jaḥ hūṃ vaṃ hoḥ, one summons them from the bodhicitta, causes them to enter through the perfection of generosity (dānapāramitā), binds them through the perfection of wisdom (prajñāpāramitā), and brings them under control through the perfection of diligence (vīryapāramitā). One should then recite samayas tvaṃ and samayas tvaṃ ahaṃ, which are the characteristics of not transgressing. Furthermore, one should explain the activities of whatever result is to be accomplished, characterized by the binding of those very mudrās, which brings about the attainment and perfection of the siddhis.
Regarding the phrase "with the two hands like the moon": this refers to the moon-like nature of the two hands joined as one. If one asks what it is like, it says: "having released the middle finger." Because it is the central one, it is the "middle" (madhyama). Since it is both the middle and a finger, it is the "middle finger" (madhyamāṅguli). "Having released" that middle finger means that the two middle fingers of the moon are released by the two hands formed in the vajrabandha. If one asks how they are released, it says: "the thumbs and little fingers are raised separately." This indicates that the thumbs and little fingers are raised separately, meaning they are inserted without being joined.
Therefore, because the application of raising [the fingers] is released, it is explained as "released." Since these are both fingers and the last [of the fingers], they are the "last fingers," namely the two thumbs and the two little fingers. Because their bellies are placed without touching, they are "individually raised"; that which arises from that state of being separate is it. If one asks, "Does it become only that much?" it is said, "the Vajrasattva [mudrā]," by the characteristic of making the two middle fingers into tips from the vajra-binding. This shows: the two middle fingers are aligned and raised, and the two index fingers and the two ring fingers are to be placed in the vajra-binding itself; thus, it is together with the Vajrasattva [mudrā] itself, and this is Vajrasattva. "The hook of the index fingers" refers to that which is made like a hook from the two index fingers of the vajra-binding; that is the "hook of the index fingers," which is Vajrarāja. "Joining the index fingers" refers to the two index fingers being aligned from the vajra-binding, with their bellies joined to one another; that is Vajrarāga. From the vajra-binding, the two index fingers are raised and the two thumbs are also raised; the snapping of the fingers with that is like the granting of "Excellent!" (Sādhu), which is Vajrasādhu. "This is the accomplishment of the many mudrās of the fourth of Vajrasattva" means that these are the collections of mudrās for the purpose of accomplishing the siddhis of the four sattvas exemplified by Vajrasattva. By this, it shows the following:
One should accomplish the maṇḍala and the mahāmudrā, or in other contexts, accomplish one’s own deity with the samaya-mudrā. If one asks, "How does the Noble Ākāśagarbha become the Ratnavajra?" it is said: "Place the thumbs side by side and bend the two index fingers so their tips meet." From the vajra-binding, the two thumbs are placed side by side and raised, the two index fingers are bent, and their tips are joined to the tips of the two thumbs; making the two index fingers resemble jewels is the mudrā of Vajraratna. "This very one" refers to the mudrā of Ākāśagarbha. From that, the middle, ring, and little fingers are thoroughly—that is, supremely—interlaced and extended in the manner of emitting the rays of the sun; that is what is meant by that term, and it is the mudrā of Vajratejas. If one asks, "How does the mudrā of Ākāśagarbha become the mudrā of Vajradhvaja?" it is said: "The ring fingers," and so forth. The ring and little fingers being placed side by side in equality is the mudrā of Vajraśrī. "Place it toward the mouth" means that because it is placed near the mouth, the site of laughter, it is so called. If one asks, "What is to be placed at the site of the mouth?" it is said: "That very one," which is the mudrā of Vajraśrī itself. If one asks, "How is it to be placed?" it is said: "Having also circled," which means it is to be placed after having been completely circled in the manner of laughing. This is the mudrā of Vajrahāsa. Regarding "the two thumbs," and so forth:
From the vajra-binding, extend the two thumbs evenly and place them side by side. Join the tips of the two index fingers and bend them like lotus petals; that which is so placed is called the mudrā of Vajradharma. Regarding the phrase "that very [mudrā]," it refers to the samaya-mudrā of Vajradharma, from which it transforms into a sword. If one asks how it transforms, it is said: "Bend the tips of the raised middle fingers." This means to place the two middle fingers side by side and raise them, then bend the tips at the third joint so that the tips face each other and the backs are joined, making them resemble a sword; this is the mudrā of Vajratīkṣṇa. Regarding the phrase "from that," it is explained that from the mudrā of Vajratīkṣṇa, the ring fingers and little fingers are placed side by side and formed like a vajra-palms; that is called the "wheel," which is the mudrā of Vajrahetu. Regarding the vajra-binding, extending the two thumbs is called "releasing the two thumbs of the binding." Placing them toward the direction of the open mouth means to separate those very extended fingers and lift them in the manner of uttering words from the mouth; this is the mudrā of Vajrabhāṣa. From the vajra-binding, joining the tips of both the thumbs and the little fingers and extending them is explained as the mudrā of Karma. From that very mudrā of Vajrakarma, join the two index fingers side by side and place them at the heart. If one asks how to place them, it is said: "place them extended." Extending both palms well is the mudrā of Vajrarakṣa.
From the two index fingers of the vajra-binding (vajrabandha) being well-extended, they are bent like a hook and made to resemble fangs; that which is so described is the [mudrā] of Vajrayakṣa. If one asks, "Is it only that much?" it is said, "the little fingers" and so forth: the two little fingers are aligned and extended to form the tips; this is the [mudrā] of Vajrayakṣa. From the vajra-binding, the two thumbs are placed inside the aligned joints of the ring fingers and little fingers of both hands; the two index fingers are bent and their bellies pressed against the backs of their respective thumbs—this is the [mudrā] of Vajramuṣṭi. From the vajra-binding at the region of the heart, the two thumbs are bound and aligned and placed there—this is likewise the [mudrā] of Vajralāsyā. The vajra-binding fully extended in the manner of binding a garland is called "the garland-holder" (mālādhāra); this is the [mudrā] of Vajramālā. The vajra-palms (vajrāñjali) arising from the vajra-binding is the supreme or sublime [mudrā] of the vajra-palms. The manner of emitting its words from the mouth as if emerging upward is: "The supreme palms emerge from the mouth"; this is the [mudrā] of Gītā. Performing a dance arising from the vajra-binding and placing the joined palms at the crown of the head is the [mudrā] of Nṛtyā. "The vajra-binding is poured downward" means the vajra-binding is poured downward in the manner of offering incense; this is the [mudrā] of Dhūpā. Joining one's own palms and scattering upward—
Regarding the phrase "thus it is said": forming the puṣpamudrā (flower mudrā) by taking the vajrabandha (vajra-binding) and scattering it upward in the manner of offering flowers. "Pressing the thumbs together and binding them tightly" means that in the vajrabandha, the two thumbs are placed side-by-side and firmly bound, then held in the manner of a lamp; this is the dīpamudrā (lamp mudrā). "Extending them fully is the anointing" means that in the vajrabandha, the hands are fully extended and applied to the heart in the manner of anointing with perfume; this is the gandhamudrā (anointing mudrā). "Bending one index finger together" means that from the vajrabandha, the right index finger is raised and bent like a hook; this is the vajrāṅkuśamudrā (vajra-hook mudrā). "The two thumbs are crossed in a knot" means that from the vajrabandha, the two thumbs are interlaced with one another; this is the vajrapāśamudrā (vajra-noose mudrā). "The thumb and index finger are bound like a bracelet" means that in the vajrabandha, the thumb and index finger are joined like a pair of iron shackles; this is the vajrasphoṭamudrā (vajra-shackle mudrā). "Binding the vajra, the index fingers are pressed together" means that from the samayamudrā (pledge mudrā) of the vajramuṣṭi (vajra-fist), the two index fingers are joined in the vajrasandhi (vajra-union); this is the vajrāveśasamayamudrā (vajra-descending pledge mudrā). Regarding the phrase "then these": since the samayamudrās of the Vajradhātu and so forth are to be accomplished by these, they are called "accomplishments." By visualizing a five-pronged vajra upon the moon at the heart and placing the mudrās at the heart, they are accomplished.
Because that very [reality] is indivisible in bestowing accomplishments, it is the "Vajra Accomplishment," and for that reason, it is "sublime." Its teaching is called "one's own mudrā." The samaya mudrās of the Vajradhātu and so forth, which abide at the heart, are "placed at the heart." If one asks, "How is it to be accomplished?" it is said, "by the samādhi of the Sattvavajra." The Sattvavajra has already been explained. The samādhi that focuses upon that is the "samādhi of the Sattvavajra"; the meaning is that it is by means of that which has become the cause, the samādhi of the Sattva. Furthermore, one should visualize a five-pronged vajra upon the moon at one's own heart. The meaning is that by the application of meditating on that very [vajra] and placing it at the heart, one should bind the samaya mudrā of one's own deity and meditate. Regarding the phrase "the mudrās of the Vajradhātu and so forth," the Vajradhātu is Vairocana. Those that begin with him and end with Amoghasiddhi are the "Vajradhātu and so forth." Their mudrās are the "mudrās of the Vajradhātu and so forth," namely: the mudrās of Vairocana, Vajra, Ratna, Dharma, and Karmavajrī; and likewise, the mudrās of Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi.
By binding those [mudrās], the gathering of the Tathāgatas such as Vairocana and the rest means that by assembling them into one, the maṇḍala will be blessed. If one asks who performs the blessing: "The maṇḍala master together with the disciples." This refers to the maṇḍala that is being drawn for the sake of the master and the disciples; it is blessed immediately. Alternatively, "the maṇḍala master and the disciples" means that the maṇḍala, along with the master and the disciples, will be blessed. Regarding "the Vajrasattva [mudrā]," whatever is the mudrā of Vajrasattva is the mudrā of Vajrasattvī; by binding that, "one becomes like the Vajra Holder," meaning one becomes like Vajrasattva. The "Vajra Hook" is the Vajra King; whatever is his mudrā is the Vajra Hook. By binding that Vajra Hook, "all Buddhas are summoned from all sides," meaning they are all invited. The "Desire Vajra" is the Desire Vajra of the mudrā of Vajrarāga. Its application is the binding of the mudrā; by that, "even the Perfect Buddhas are pleased," meaning they are brought under control. By the word "even," it indicates that other Sattvas are also included. "By 'Excellent,' one offers praise" means that if the mantrin binds the mudrā of "Excellent" with both hands, [the Buddhas will be pleased].
The Tathāgatas will praise and speak in commendation of it. Regarding "Vajraratna is Vajraratna": its mudrā is that which possesses the jewel and the vajra; when that is bound, it is said, "All Buddhas will empower him," meaning that he will be empowered by all the Tathāgatas. Regarding "The mudrā of Vajrasūrya is Vajrasūrya": if one asks what happens when that is bound, it says, "He will become like the light of all Buddhas." Because he possesses the splendor of the Buddhas' light, he is Vajrasūrya, the light of the Buddhas. To "become like that" means the practitioner becomes equal to him. Regarding "He will become the bearer of the Vajradhvaja": the bearer of the Vajradhvaja is Ratnaśrī; that is the name given to his mudrā. When one becomes the bearer [of it], having bound the samaya-mudrā of Ratnaśrī and meditated, "I am Vajraśrī," then that very practitioner "will fulfill all hopes," meaning he will completely fulfill all the desires of all sentient beings. Regarding "By the manner of Vajrahāsa": this refers to the application of Vajrahāsa, by binding its samaya-mudrā. If one asks what happens by that, it says, "He laughs together with all Buddhas," which means he will become like Vajrahāsa. "Dharmavajra" is Vajradharma.
Whatever is its mudrā is also the Dharma-vajra; by binding that Dharma-vajra, one becomes like Vajradharma. The Vajra-sword is the Sharp Vajra, and its samaya-mudrā is also the Vajra-sword. By grasping it and binding it correctly, one cuts through all afflictions. The Vajra-wheel is the Vajra-Cause. By displaying it, one firmly generates it through meditation after binding its samaya-mudrā tightly. Thus, it is said: "One becomes the lord of the maṇḍala," meaning one becomes the Vajra-wheel lord of the maṇḍala. Binding the samaya-mudrā of Vajra-Speech and meditating on its essence is the application of Vajra-Speech. Thus, it is said: "The supreme Vajra-speech will be accomplished," meaning one will attain the sublime siddhi of Vajra-Speech. The samaya-mudrā of Vajra-Action is the Vajra-Action. By binding it, it is said: "One becomes like Vajra-Action," meaning one becomes like the Vajra of Action. The samaya-mudrā of Vajra-Armor is the Vajra-Armor; by binding it and making it firm, the body becomes like a vajra. The samaya-mudrā of Vajra-Yakṣa is the mudrā of the Supreme Vajra-Fangs; by binding it, one will subdue the wicked Māras. The samaya-mudrā of the Blessed One Vajra-Fist is the Vajra-Fist.
Because that vajra-fist is firm and indivisible, by binding it, one brings under control all mudrās, meaning one gains mastery over the mudrās of Vairocana and the others. This is what is shown: having performed the descent upon oneself with the samaya-mudrā of Vajrāveśa, and having bound the samaya-mudrā of the vajra-fist, one should perform the individual discernment of the mind and so forth, and then bind all the mudrās, such as the samaya-mudrās. Furthermore, one should bind the samaya-mudrā of Vajrāveśa with the mantra vajrāveśa and perform the descent upon oneself with aḥ. Then, one should bind the samaya-mudrā of the vajra-fist with vajramuṣṭi; in that way, all mudrās will be accomplished. It is taught that if one cannot do so indivisibly, one should recite samayas tvam and bind all the mudrās, such as the mahāmudrā and so forth.
Regarding "with a smile": by the nature of the samaya-mudrā of Lāsyā, one will attain the joy of the deities, which means attaining the joy of bodhicitta. "With a garland" means that by the samaya-mudrā of Mālyā, one will obtain ornaments. "With song" means that by the samaya-mudrā of Gītā, one's voice will always become clear. "With dance" means that by the samaya-mudrā of Nṛtyā, one will obtain offerings.
Regarding "with incense": by means of the samaya-mudrā of Dhūpā, the world will be satisfied. Regarding "with flowers": by means of the samaya-mudrā of Puṣpā, one will obtain a beautiful form. Regarding "with lamps": by means of the samaya-mudrā of Ālokā, one will attain the five eyes and thus achieve pure illumination. Regarding "with fragrance": by means of the samaya-mudrā of Gandhā, one will obtain divine scents.
The "Vajra Hook" is the samaya-mudrā of Vajrāṅkuśī; by it, one will truly summon. The "Vajra Noose" is the samaya-mudrā of Vajrapāśī; by it, one will cause entry. The "Vajra Chain" is the samaya-mudrā of Vajrasphoṭā; by it, one will bind. The "Vajra Bell" is the samaya-mudrā of Vajraghaṇṭā; by it, one will truly cause descent and bring about delight.
Then, regarding the statement "the dharma-mudrās are explained": "dharma" refers to the realization that all phenomena are naturally pure. Because that very realization seals the mental continua of all sentient beings, it is called a "mudrā." The term is also applied metaphorically to the sounds that teach this.
Regarding "Vajra Wisdom, the Buddhas": suchness is the "vajra," and the wisdom of that is "vajra-wisdom." This method of the term vajrajñāna, which teaches that, is the dharma-mudrā of the five Tathāgatas.
"Stabilizing the vajra expanse" means that the vajra body, speech, and mind of all the tathāgatas is the vajra expanse; because it stabilizes that, it is called "stabilizing the vajra expanse." This is what is being shown: when a practitioner of the tathāgata recites "vajra-jñāna" while visualizing a white vajra on the tongue with the conviction of natural purity, at that time, one's body, speech, and mind become the vajras.
With reference to the dharma-mudrās of Vajrasattva and the others, it is said, "Then," and so forth. "According to the ritual" means that after accomplishing the deities through the samaya-mudrās, one arranges the dharma-syllables on the tongue exactly as they are; this is what is meant by "according to the ritual." "Samayas tvam" means that by way of the very nature of natural purity, you are one who does not transgress—this is the meaning.
"One becomes the sovereign of all mudrās" means that because they are both mudrās and all-encompassing, they are "all mudrās"—namely, the samaya, dharma, karma, and mahāmudrās of Vairocana and the others. Because one is the master of all those mudrās, one is the "sovereign of all mudrās." Vajrasattva is the Great Vairocana, the nature of the dharmadhātu; one becomes that. This is the dharma-mudrā of Vajrasattva. "Ānayasva" means "summon!" and this belongs to Vajrarāja.
"Aho sukha" means the attachment to the selflessness of phenomena, which is without beginning or end; this is the mantra of Vajrarāga. "Sādhu svāhā" means that "excellent" refers to the conduct of perfect enlightenment; it is the essence of the conduct of the six perfections, and thus belongs to Vajrasādhu. "Sumahāstvaṃ" is an address meaning "you are the one who bestows the nature of the sublime offering—the beautiful offering," and thus belongs to Vajraratna. "Rūpodyo" means making form clearly manifest; it is the term for making all phenomena naturally luminous through the primordial wisdom of the equality of space. "He becomes the splendor of the Dharma" means that because he possesses the splendor of the nature of the Dharma, which is the realization of natural purity, he is the Splendor of the Dharma; the meaning is that he becomes Vajrasūrya. This belongs to Vajratejas. "Arthapravati" means "object" because it is that which is to be sought; it refers to the powers, fearlessnesses, and so forth of the Tathāgatas. The realization of these is the "attainment of wealth," and thus belongs to Vajraśrī. "Ha ha hūṃ" means that by way of realizing the great gift of Dharma that focuses on cause and effect, one attains and finds the slight smile of a Buddha; the term means that one attains Vajrahāsa itself. This belongs to Vajrahāsa.
Sarvakari means that, having realized that all phenomena are naturally pure, one perfectly displays all forms through the power of the force of previous aspirations and, by means of meditative absorption, brings the welfare of all sentient beings to completion; thus, it is "the performer of all," which belongs to Vajradharma. Duḥkhaccheda means that, by the very nature of insight and primordial wisdom (jñāna), one does not perceive any conceptualization regarding any suffering; thus, it is "the cutter of suffering," which belongs to Vajratīkṣṇa. Buddhabodhi means that, through realizing the bases of miraculous power, one perfects the great maṇḍalas such as the Vajradhātu and becomes the lord of all maṇḍalas of Buddhas and Bodhisattvas; the meaning is that by the mere generation of the mind of enlightenment, one will turn the wheel of Dharma; this belongs to Vajrahetu. Pratiśabda means an echo; the sound of the non-proliferated insight that is the nature of the four types of perfect analytical knowledge is unarisen, and is therefore like a reflected sound; the meaning is that you are that very thing. "Speaking together with the Buddhas" means speaking together with the Buddhas such as Vairocana and so forth; the meaning is that one will become Vajrabhāṣa. Suvāśitvam means being thoroughly empowered, and thus being "perfectly empowered."
"By means of offerings that are without exception or remainder, one gains mastery in making offerings to all the Tathāgatas. One will possess mastery over all" means that one will possess mastery and become the principal [authority] over the emanated activities of the Buddhas throughout all families and in all ways, as well as over the performance of the welfare of sentient beings; such is the meaning. This is the mantra of Vajrakarma.
Nirpāyas tvam means that because one is fearless—due to irreversible diligence and the absence of fear of falling into the levels of the Śrāvakas and Pratyekabuddhas—one is "fearless." "One will become fearless" means one will become Vajrarakṣa. This is the mantra of Vajrarakṣa.
Śatruṃ bhakṣa means that the afflictions and secondary afflictions of attachment, as well as the Māra of the Son of the Gods and so forth, are the "enemies." Because one devours and renders invisible these enemies through the diligence of individual investigation and the naturally luminous gateway of liberation, one is "the devourer of enemies." This is the mantra of Vajrayakṣa.
Sarvasiddhi refers to the accomplishment of the siddhis of the samaya, dharma, action, and mahāmudrā seals; the word that teaches these is also called by that name. It is said that "if one recites this, everything will be accomplished," meaning that all mudrās will be accomplished. This is the mantra of Vajramuṣṭi.
Mahārati means that because it is both great (mahā) and joy (rati), it is "Great Joy," which is delight. By means of that mudrā of the Goddess of Grace (Lāsyā), one will attain the delight of the deities.
With the mantra rūpaśobhe, the dharma-mudrā of the goddess Mālā, one attains rūpaśobhatā, which is the state of having an excellent form. With the mantra śrotrasaukhya, the dharma-mudrā of the goddess Gītā, one bestows bliss. With the mantra sarvapūjā, the dharma-mudrā of the goddess Nṛtyā, one bestows excellent offerings. With the mantra prahlādanī, the dharma-mudrā of the goddess Dhūpā, one bestows the bliss of mental joy. With the mantra phalagaṇi, the dharma-mudrā of the goddess Puṣpā, one attains fruits, such as the fruits of meditative concentration and the accomplishments of worldly aims. With the mantra sutejagri, the dharma-mudrā of the goddess Dīpā, one bestows great splendor. With the mantra sugandhagi, the dharma-mudrā of the goddess Upalepanā, one bestows the excellence of fragrance. These eight dharma-mudrās, beginning with the goddess Lāsyā, are expressed through their respective invocations. Āyahi jaḥ is the mudrā of the Vajrāṅkuśī. Āyahi hūṃ hūṃ is the mudrā of the Vajrapāśī. He sphoṭa vaṃ is the mudrā of the Vajrasphoṭā. Ghaṇṭā a a is the dharma-mudrā of the Vajrāveśā. The dharma-mudrās of the Vajracittā and the others are their respective heart-mantras. Śubha means white.
Regarding the phrase "on the tongue," one should visualize the tongue as being completely filled by the application of the reflected image. "Vajra" refers to the five-pronged vajra. Then, regarding the statement, "The binding of the action mudrā is explained": "action" refers to the activity whose nature is diligence. The "mudrā" is the manner of the hands that demonstrates that. "Its binding is explained" means that the characteristics of the binding should be commenced. "Vajra fist" refers to the samaya vajra fist. "Having bound firmly" means having pressed it tightly. "With meditative equipoise" means with a mind focused on one's own deity. "One should make two" means one should make them separate. Regarding the phrase, "Having bound the two vajra mudrās": having made two vajra fists is the two vajra mudrās; thus, they become the two vajra fist mudrās. Then, regarding the statement, "The binding is thoroughly explained": the characteristics of the binding of the action mudrās should be thoroughly explained by distinguishing them individually. Regarding the phrase "the left vajra" and so forth: the fingers of the left vajra fist situated at the heart are the "left vajra index finger," and that is what should be grasped. If one asks, "By what should it be grasped?" it is said, "by the right," meaning by the right vajra fist. If one asks, "In what manner should it be grasped?" the meaning is that it should be held upright, with the opening facing upward. Regarding the phrase, "This mudrā of supreme enlightenment":
Enlightenment is unsurpassed, perfectly complete enlightenment. Because that which is supreme and sublime is made manifest by it, that mudrā is the "Supreme Enlightenment" mudrā; it is the action mudrā of the Blessed One Vairocana, who reveals it. Regarding the phrase "touching the ground of the immovable": one should place the left vajra-fist in the manner of holding the hem of the religious robe, and with all the fingers of the right vajra-fist extended, perform the gesture of touching the ground; this is "touching the ground." Regarding the phrase "likewise, the supreme jewel-giving": "likewise" means in that very same manner. Just as Akṣobhya holds the religious robe with the left fist, so too should it be done for Ratnasambhava. For Ratnasambhava, the "supreme jewel-giving" is performed by turning the right vajra-fist palm-upward, extending all the fingers, and making the gesture of supreme giving. "Immeasurable" refers to Amitāyus. "Supreme samādhi" refers to the most excellent meditative concentration. The mudrā that reveals this is the "Supreme Samādhi" mudrā: extend all the fingers of both vajra-fists and place them so that the tips of the thumbs touch one another in the manner of holding an alms bowl. "The Infallible" refers to Amoghasiddhi; his action mudrā is the "bestowing of fearlessness." This is what is shown: one should perform the gesture of holding the religious robe with the left vajra-fist.
Extend all the fingers of the right hand and make the gesture of granting fearlessness. The activities of Vajra are the activities of the indivisible samaya; to perform them is to bring them to completion. "Brandishing with a haughty air" is as previously explained. "With both" refers to the two vajra fists of the left and right hands: place the left vajra fist facing inward at the hip, and the right, turned upward, at the heart in a manner of praising; this is the activity mudrā of Vajrasattva.
"Abiding like holding a hook" means placing the right vajra fist in front, and then placing the left vajra fist in front of that as if holding a hook; this is the mudrā of Vajrarāja.
"The manner of shooting an arrow" means placing the left vajra fist turned upward at the heart, and placing the right fist turned downward upon it. Then, with the right vajra fist, make the gesture of drawing an arrow, and pull the bowstring as far as the ear; then, as if drawing the arrow and shooting it, this is the mudrā of Vajrarāga.
"Place 'Excellent' at the heart" means placing both vajra fists at the heart and snapping the fingers with the index fingers and thumbs; this is the mudrā of Vajrasādhu.
"Empowerment is the two vajras" means placing the two vajra fists at the location of the ūrṇā-kośa (the hair-treasure between the brows); this is what is meant by "empowerment is the two vajras." This is the mudrā of Ratnasambhava.
"Steadily place the sun at the heart" means:
Regarding the phrase "thus it is said": the two vajra fists are to be rotated from the right at the heart; this is the mudrā of Vajratejas. "The left elbow is to be placed [upon the right]" means that the right vajra fist is to be placed upon the elbow of the left vajra fist; this is the mudrā of Vajraśrī. "Likewise, rotate the direction of the face" means that the two vajra fists are to be rotated in a graceful manner as if in a gesture of smiling, and then placed at the two corners of the mouth; this is the mudrā of Vajrahāsa. "With the right, open the left" means that the right vajra fist opens the left vajra fist at the heart in the manner of opening; this is the mudrā of Vajradharma. "At the heart, the left is bound like a sword" means that the left vajra fist is placed at the heart, and the right vajra fist is performed in the manner of striking with a sword; this is the mudrā of Vajratīkṣṇa, as expressed by the phrase "at the heart, the left slays with a sword." "Rotating like a firebrand" means that the two vajra fists are rotated to the right outside the body like a whirling firebrand; this is the mudrā of Vajrahetu. "Both vajras are drawn from the mouth" means that the two vajra fists are lifted upward from the mouth; this is the mudrā of Vajrabhāṣa. Regarding the phrase "vajra dance rotation" and so forth: having bound the two vajra fists, by releasing them from the ends with a graceful motion, rotating and striking like a flash of lightning—this is explained as the "vajra dance."
That itself is the "turning." By turning the two vajra fists and then placing the palms joined, which arose from that, correctly upon the crown of the head, it becomes the vajra action mudrā. Regarding the "armor": one should circle the two vajra fists in the manner of tying a knot at the heart; then at the throat and the nape of the neck; then again at the heart; then back to the heart from between the breasts; then at the throat, the back, and the place of empowerment, circling them in the manner of tying a knot. Having performed this just like the binding of a garland, one should finally please [the deity] by clapping the backs of the palms. Then, having bound the two vajra fists, the application of the two ways of donning armor is the vajra protection. Regarding the "supreme fangs of the little fingers": extending the little fingers of the two vajra fists and then hooking the tips of the thumbs is what is called the "supreme fangs"; placing those at the two corners of the mouth is the mudrā of Vajrayakṣa. Regarding "the two fists are pressed": squeezing the two vajra fists against each other is the mudrā of Vajramuṣṭi. Regarding "vajra pride" and so forth: placing the two vajra fists at the two hips and tying them in the manner specified by the phrase "with a shifting intention" is the mudrā of Lāsyā. Regarding "binding the garland": performing the manner of binding a garland with the two vajra fists is the mudrā of Mālyā. Regarding "emerging from the mouth": ...
This gesture of making the sound of speech with two vajra fists is that of Gītā. Regarding the phrase "by circling the vajra dance," the meaning is that one should perform the dance according to the vajra action mudrā; this is the mudrā of Vajranṛtyā. Regarding "with the vajra fists," this refers to using both vajra fists. Regarding "likewise offer incense and so forth," this means that from the manner of the mudrās of the previously explained incense goddess and the others, lowering the two vajra fists in the manner of offering incense is the mudrā of Dhūpā. Throwing the two vajra fists upward in the manner of offering flowers is the mudrā of Puṣpā. Placing the two vajra fists with the two thumbs side-by-side and raised in the manner of offering a lamp is the mudrā of Ālokā. Extending the two vajra fists and making the gesture of anointing with perfume at one's own heart is the mudrā of Gandhā. Regarding the phrase "this is the examination of these mudrās of offering, which are the offerings for all Buddhas," this refers to the examination of these mudrās of offering, such as incense and so forth, which serve as the causes of offering. Regarding "binding the hook with the index finger," this means that having bound the two vajra fists, one should make the index finger of the right vajra fist into a hook. Regarding "binding that from the little finger," this means that with the left vajra fist, one should hook the base of the right index finger with the little finger of the left fist made into a hook; by that binding, the little finger is the great hook.
This refers to the activity mudrā of Vajrāṅkuśa. Regarding "the wrist-knot": having bound the two vajra fists, joining the back parts of the wrists of one to the other constitutes the wrist-knot; this is the mudrā of Vajrapāśa. Regarding "the two index fingers as bracelets": having bound the two vajra fists, the two index fingers are made into hooks and placed straight inward; performing this in the manner of binding an iron chain to one another constitutes the two index fingers as bracelets; this is the mudrā of Vajrasphoṭa. Regarding "the two backs also placed level": having bound the two vajra fists, pressing them together with the backs joined is the activity mudrā of Vajrāveśa. As for the mudrās of Vajrasattvī and the others, one should understand that the mudrās of Vajrasattvī, Ratnī, Dharmī, and Karmī are their respective mudrās. Then, regarding "these": this refers to the activity mudrās. Regarding "accomplishment": it is called accomplishment because one accomplishes by means of these; it is the visualization of a crossed vajra at one's own heart. Regarding "equal to the vajra-activity": the "vajra" refers to the enlightened activities of the Tathāgatas, which are the emanations of the Buddhas and the performance of the welfare of sentient beings. Because it performs that, it is "vajra-activity," meaning the vajra-activity. "Equal to that" means similar to it. To demonstrate this: "One should fully meditate upon the vajra, the essence of all vajras, at the heart."
Thus it is said: "The nature of all vajras is the vajra; the meaning is that the vajra is the essence of all things, the so-called 'variegated vajra' (viśvavajra)." Meditating upon and contemplating that at the heart is the accomplishment of it. Regarding the line: "By binding the wisdom mudrā, the wisdom of the Buddha will enter," the "supreme awakening" is the wisdom mudrā. If one binds the fist that gathers the wisdom of the perfections of bodhicitta, generosity, insight, and diligence, the four wisdoms of the Buddha will truly enter, having fully entered and arisen within the yogi; such is the meaning. Regarding "the immovable," this is the action mudrā of the Blessed One Akṣobhya. By binding it, one becomes immovable and undisturbed. By binding the mudrā of the Blessed One Ratnasambhava, one benefits others; because this benefit of caring for other beings is present here, one becomes "endowed with the benefit of others." Regarding the line: "The mudrā of the wheel of the sublime Dharma will turn the wheel of Dharma," this means that if one binds the mudrā of the Blessed One Amitābha, one will act for the benefit of sentient beings by teaching the Dharma. Regarding "fearlessness" and so forth: because he is the supreme bestower of fearlessness, he is the "Supreme Fearlessness," the Blessed One Amoghasiddhi. By his mudrā, fearlessness will be granted.
Vajrasattva and the others are easy to understand. This explains the benefits of generating enthusiasm in those to be trained. Then, regarding the phrase "of all mudrās," the fist of the samaya of Vajrāveśa belongs to the samaya, dharma, karma, and mahāmudrās. The phrase "the extensive ritual for binding the general mudrā" means that because it is the extensive ritual for binding that is common to all, it is called the "extensive ritual for binding mudrās." Its characteristic is the opening of the vajra-bind at the heart. That shall be explained. Regarding what was said: "In that regard, at the very beginning," means that by the very act of binding the mudrā of the fist of the samaya of Vajrāveśa, from among the samaya, dharma, karma, and mahāmudrās of the extensive ritual for siddhis, one should first strike the fingers of the vajra-bind at the heart. This means that having formed the joined palms, the vajra-palms, and the vajra-bind, one strikes them at one's own heart three times with the mantra vajrabandha traṭ. This demonstrates that by meditating on the natural luminosity, one cuts through the difficult-to-break bonds of the habitual tendencies of passion and so forth within the three realms. Then, "all mudrās to be bound" refers to Vajrāveśa and the others. The "vajra of one's own body, speech, and mind" refers to that of the yogin.
"Will be brought under control" means that whichever mudrā the practitioner binds, that very one will perform its respective function; such is the meaning. Having thus taught the ritual to be performed prior to binding all the mudrās, the ritual for their actual accomplishment is now taught, beginning with the words "Then," and so forth. One should recite "vajrāveśa" while binding the mudrā explained as the samaya-mudrā of the vajra-descension, and by means of the syllable "Aḥ," one should cause the descent upon oneself, visualizing the vajra entering the moon at one's own heart. One should understand that the word "vajra" is merely an illustration of the specific emblem of one's own family. Then, "having descended, one will remain as a companion" means that having descended and perfectly entered in the form of the specific emblem of one's own family, one will remain as a companion; the meaning is that like a friend, one performs all necessary tasks and fulfills whatever the practitioner desires. Then, having stabilized the descent with "tiṣṭha vajra" and so forth, one should bind the samaya-mudrā of the vajra-fist with "vajramuṣṭi" and recite "vajrasandhi." Thereafter, all mudrās will be accomplished, because this very tantra teaches: "By binding the vow of the vajra-fist, all mudrās will be brought under control." Then, having exhausted all misdeeds with the mudrā that tears asunder negativity, [the text continues].
The practitioner of the Tathāgata [family] should meditate on the sequence of the five manifest enlightenments by way of the individual discernment of the mind and so forth. In order to demonstrate that the practitioner of Vajrasattva and the other [families] should, immediately after the exhaustion of misdeeds, meditate on the great being of the mudrā-samaya, it is said: "Then, one should recollect the great being of the mudrā-samaya." Because it is the samaya of the mudrās, it is the "mudrā-samaya"; the meaning is that it is the cause for generating the samaya-mudrās and the karma-mudrās. Because it is both samaya and a being (sattva), it is the "great being of the mudrā-samaya," which is the Great Vairocana, the nature of the dharmadhātu. To "recollect" that is to meditate upon it. The meditation upon that is as follows:
"The being without beginning or end
Is the nature of the birth of space.
Samantabhadra, the self of all,
The lord of all desires and of beings.
Whatever is the mind of all sentient beings,
It is explained as 'being' (sattva) for the sake of instruction.
Through meditative equipoise, the samādhi
From the being becomes the vajra.
By the application of the being's blessing,
It also becomes the being itself.
That very Blessed Being is
The Tathāgata of Vajra-Desire.
Through the thorough realization of one's own mind and so forth,
According to the ritual of the Buddha's enlightenment,
That itself is the Tathāgata family,
That itself is the great Vajra family,
That itself is the pure Lotus family."
"It is the supreme jewel family," so it is said. Thus, having visualized Vajrasattva and all the families arising from Vajrasattva, one should recite: mahāsamayasattvo 'ham. In this context, because it is both a samaya (commitment) and great, it is the "Great Samaya Being" (mahāsamayasattva), which is the Great Vairocana, the essence of the dharmadhātu that is without beginning or end. The body, speech, and mind characterized by the vajras of the beings and so forth that arise from that or are of its essence are the "Great Samaya Being" (mahāsamayasattva); one should generate the divine pride, thinking, "I am the very essence of that."
This teaches the following: "I am merely an optical illusion of the essence of the body, speech, and mind-vajra of the Being; in the ultimate sense, I am not a material form at all. Therefore, I am the Great Samaya Being without beginning or end." A practitioner of the Tathāgata yoga should recite only from oṃ cittaprativedhaṃ karomi up to yathā sarvatathāgatas tathāham, but not mahāsamayasattvo 'ham. This is because the Tathāgata, Vajra, Padma, Ratna, and Maṇi families are, by the very nature of Great Vairocana, of the same nature as the Great Samaya Being. Furthermore, by reciting vajrasattva and so forth, the practitioner of a particular family should perform the yoga of their own deity.
"By meditating on oneself for the purpose of recitation, accomplishment will be attained," so it is said. Thus, in order to accomplish all mudrās, after explaining the extensive ritual of one's own meditation, the meditation on the great mudrās of Vairocana and so forth by the yogins of the Tathāgata family and the yogins of their respective families is taught, beginning with the words "In that regard..." and so on. "At the very beginning" means prior to binding the dharma, action, and great mudrās. "Having bound one's own mudrā" means that the samaya mudrā of one's own deity is one's own mudrā; binding that is "binding one's own mudrā." The "being of one's own mudrā" is the essence of the vajra body, speech, and mind of Vairocana and so forth; one should meditate on that being of one's own mudrā while reciting "samaya aham." In that context, "samaya" refers to the conventional; the meaning is that "I am the one who possesses the conventional form." Since these have already been explained, they are not discussed here.
In that way, having bound one's own samaya mudrā and meditated on oneself as the essence of one's own deity, in order to stabilize the yoga of one's own deity, one should generate a vajra, a jewel, a lotus, and a crossed vajra at the heart, the forehead, the throat, and the crown of the head by means of the samaya mudrā of one's own deity itself. To stabilize that, the words "Then..." and so forth are spoken.
The mantra for the blessing is stated as samayasattva adhiṣṭhasva māṃ. Samayasattva is an invocation of the "Samaya-being" (samayasattva). Adhiṣṭhasva māṃ is a supplication meaning "bless me." Having thus blessed oneself, the practitioner of the Tathāgata [family] should recite vajradhātu and bind their own Great Seal (mahāmudrā). The practitioner of Vajrasattva should recite their own essence mantra, vajrasattva, and contemplate:
"With the vajras of body, speech, and mind,
Generating the pride of the vajra-stance,
If one brandishes the vajra with the stance,
One becomes Vajrasattva himself."
In the same way, one should understand the binding of the Great Seals for Vajrarāja and the others accordingly. Therefore, the Blessed One said: "By this, one should bind the Samaya Seal and then apply the Great Seal." Regarding the phrase "then one should accomplish [the practice]": having bound the seals through this ritual in that manner, the practitioner of the Tathāgata [family] should utter jaḥ hūṃ vaṃ hoḥ and [recite]:
"Through the excellent ritual of the mind,
All Buddhas are inserted into the body.
By means of the supreme Samaya Seal,
And the Vajrasattva [seals] and so forth,
Thus one accomplishes the Great Being."
This is what is meant by "uttering jaḥ hūṃ vaṃ hoḥ." As for the practitioner of Vajrasattva and the others, they should bind the Great Seal and...
Having performed the vajra-descending rite in front [of oneself] with "Vajrasattva Āḥ" and so forth, one should gaze [at the deity] with one's own samaya-mudrā and "Vajrasattva Dṛśya" and so forth. Then, having summoned, entered, bound, and brought under control that very [deity] into one's own body, one should accomplish [the practice]. This explains what was said:
"Having performed the vajra-descending rite,
Having bound the mahāmudrā according to the ritual,
One should meditate on that Great Being in front.
Having seen that jñānasattva,
One should meditate upon it within one's own body.
Having summoned, entered, bound, and brought under control,
This is the accomplishment."
Then, regarding the phrase "the extensive ritual for siddhi is explained": because it is the extensive ritual for the purpose of siddhi, it is the "extensive ritual for siddhi." One who desires to accomplish wealth should follow the yoga of one's own deity and, in the manner described, contemplate the vajra-siddhi and so forth, and utter the auspicious sound "Arthasiddhi." This is because by means of this essence-mantra, the siddhi of wealth is attained.
Then, regarding "Vajra" and so forth: one who desires to accomplish the siddhi of miraculous powers should likewise follow all the rituals and recite "Vajrasiddhi" three times. Then, one should recite "Vajrajvala" and so forth. Likewise, preceded by the yoga of one's own deity, one should follow all the rituals.
One who wishes to accomplish the siddhi of a Vidyādhara should first of all recite "Vajra Vidhara" three times. Thereafter, one should perform the recitation of "Vajra Dhara" and so forth. Regarding the phrase "if one wishes to accomplish the sublime," the "sublime" refers to the siddhis of the Tathāgata, Vajrasattva, Lokeśvara, and Vajrakarma as they have been explained; it means when one desires and strives for their accomplishment. Regarding the phrase "one accomplishes by means of the essence of one's own mudrā," whichever specific deity the yogin has, one should take that deity's essence, visualize that specific deity, and recite its essence mantra, such as "Vajrasattva," three times. Thereafter, one should recite "Vajra Vajra" and so forth. Even practitioners of Vairocana and the others should accomplish Vairocana and the rest by reciting their own mudrā essences, from "Vajra Dhātu" up to "Vajra Āveśa Aḥ." This is the explanation of the rule for performing recitation in order to accomplish one's own mudrā. Regarding the phrase "then of all mudrās," this refers to the mudrās of the ultimate siddhi and so forth, up to the Vajrāveśa. Regarding the word "general," it means common to all the Tathāgatas and the yogins of all families. Regarding the word "vajra," it is the ritual for making [the practice] firm. If one asks, "In what is it to be made firm?" it is in the vajra of one's own body, speech, and mind. If one asks, "At what time is it to be made firm?"
Regarding the passage beginning with "When the blessing of the mudrā becomes lax," the word "when" refers to the time when practitioners engaged in the meditation of Mahāmudrā and so forth are overcome by conceptual thoughts, such as the mind wandering elsewhere toward the object of focus or traveling to other regions. At that time, because the power of the mudrā-samādhi has declined, this is called "the blessing of the mudrā becoming lax." The phrase "if one wishes to release it at that time or oneself" means that when one becomes completely fatigued by meditation, one wishes to release these mudrās; at that time, too, one should make them firm—this is the teaching on the certainty of the time. The phrase "by this" refers to the recitation of the hundred-syllable mantra, such as "Oṃ Vajrasattva" and so forth. Regarding the passage "by this, even those who have committed the acts of immediate retribution," this should be connected to the phrase "will attain the siddhis." The phrase "even those who have committed the acts of immediate retribution" is a statement of finality; if even those who have committed great sins that must certainly be experienced can achieve accomplishment, what need is there to mention those who commit minor sins and have completely purified their mental continuums? They will certainly achieve it. The phrase "those who have deceived all the Tathāgatas" refers to those who say, "Whatever was spoken by the Tathāgatas was done by me; this treatise was not spoken by the Buddha," thereby deceiving all the Tathāgatas. They, too, [will achieve accomplishment].
To disparage the sublime Dharma is to commit the great sin of stealing the sublime Dharma; it is also to reject the words or the meaning spoken by the Tathāgata, saying, "These were not spoken by the Buddha, but were composed by a poet." Regarding the phrase "having committed all faults," those who possess wrong discipline, wrong conduct, and wrong livelihood will also achieve accomplishment through the stabilization of Vajrasattva. The mudrās of all the Tathāgatas consist of attaining the samādhis of the vajra-like body, speech, and mind, which is the stabilization of Vajrasattva. From that, the term "all accomplishments" refers to the supreme accomplishments and so forth as desired in this very life, as well as the accomplishment of great wealth, subjugation, descending [the deity], expelling, summoning, binding, and causing confusion or madness.
The "supreme accomplishment" refers to the accomplishments of the Tathāgatas, Vajrasattva, Vajraratna, Vajradharma, Vajrakarma, and the Vidyādharas. The "vajra accomplishment" refers to the accomplishment of the four types of miraculous powers. The "Vajrasattva accomplishment" refers to the accomplishments of the sixteen Sattvas. The "Tathāgata accomplishment" refers to the accomplishments of the five Tathāgatas.
The word "intermediate" indicates the siddhis from the [siddhi of] Lāsyā and so forth, up to the siddhi of Vajrāveśa; it means that one will attain such siddhis as these. Then, "all mudrās" refers to the samaya, dharma, karma, and mahāmudrās of the Tathāgatas and all the families. The extensive ritual for the purpose of releasing these is the general extensive ritual for releasing mudrās. "Releasing" means that those bound by the binding of the samaya are freed from the bonds of the samaya. Regarding "at the very beginning," this means prior to the time of requesting the deities to depart; the meaning is that after the mudrās have been released, one requests the deities to depart. "From whichever [place]" refers to what was recited. This teaches that whichever mudrā emerged from the region of the heart should be released in that very place, and so on, up to "whichever emerged from the crown of the head, from that very place." In that regard, the determination of the locations for Vajrasattva and the others has already been stated. The locations of the Tathāgatas shall now be explained: the location of Vajrasattva is that of Akṣobhya; the location of Vajraratna is that of Ratnasambhava; the location of Vajradharma is that of Amitābha; the location of Vajrakarma is that of Amoghasiddhi; and the location of the crown of the head is that of Vairocana. The application here is as follows:
At the place of Vairocana, one should recite vajradhātu while binding the samaya-mudrā, and then release it at the place of Vairocana with vajramuḥ, imagining that all of his mudrās are released. Likewise, up to the place of Vajrāveśa, one should bind the samaya-mudrā, recite vajrāveśa, and release it at the place of Vajrāveśa with vajramuḥ, imagining that all of his mudrās are released. Regarding the phrase "the mudrā of Vajraratna emerging from the heart" and so forth: one should bind the samaya-mudrā of the noble Ākāśagarbha at the heart, then lift it and place it at the ūrṇā-kośa—the site of one's own empowerment. By reciting vajraratnābhiṣiñca, all the mudrās are consecrated, whereby all the mudrās become consecrated with a jeweled crown that is the nature of Vairocana and the others. Regarding the phrase "with the two index fingers" and so forth: again, one should form the two samaya-mudrās of the noble Ākāśagarbha and, with the mantra sarvamudrāmedṛṣṭikuru varakavace na baṃ, use the two index fingers to bind the armor upon them, and likewise wrap and bind the silk streamers and garlands. Then, having suspended the silk streamers, one should satisfy them at the end with the palms joined in equality and the mantra vajratuṣya ho. "It becomes like a vajra" means:
In this regard, the meaning is that by donning the armor and binding the garland, the practitioner’s body and mind will become as indivisible as a vajra. Alternatively, the phrase "it should also be done by Vajrasattva" means that by reciting "Vajrasattva," all of the aforementioned results will be achieved. If one asks how this occurs, it is said: "Vajrasattva," and so forth. Because it is stated, "Vajrasattva together," it means that if recited together, accomplishment will be attained. "In whatever way desired" means with whatever intention one performs the recitation. If one asks what will be accomplished, it is said: "My own bliss." One whose mind is of the nature of bliss is "one whose nature is bliss"; by meditating on the glorious Vajrasattva, those with blissful minds will achieve accomplishment. How so? "By mere recitation." "Just as Vajrapāṇi has taught" means just as the Blessed One Vajrapāṇi taught that those whose nature is bliss will achieve accomplishment, but not those whose nature is not bliss, whose minds are distracted. Since they are both Vajrasattva and so forth, and also the Sattvas, they are the "Vajrasattva and other Sattvas," namely those from Vajrarāja up to Vajrāveśa. Their "accomplishment and all activities" refers to the Mahāmudrā and so forth, and the ritual activities; in all those accomplishments and activities:
Regarding the phrase, "Here, having recited as one pleases," the word "here" refers to this tantra. In this context, meditation is the primary focus, and one should not prioritize recitation by a fixed number. This teaches that in this tantra, meditation is the principal practice; therefore, one should recite the mantra for as long as one desires, rather than performing a recitation based on a specific count.
Having thus explained the ritual of one's own tantra, the passage beginning with "The essences, mudrās, mantras, and vidyās" explains the rituals of other tantras for the sake of those to be trained by them. In this context, the term "essence" (hṛdaya) is explained as referring to the essences taught in the great maṇḍalas of all families. "Mudrās" refers to those taught in the maṇḍala of form. "Mantras" refers to those taught in the maṇḍala of phenomena (dharma). "Vidyās" is explained as referring to those taught in the activity maṇḍalas of all families.
The phrase "in the manner one desires" refers to the ritual methods of the Yoga, Kriyā, Caryā, and Ubhaya tantras, and so forth. "Explained in the kalpas" refers to the rituals of one's own deity as taught in the kalpas, as well as the rituals of other kalpas; it is by means of what is explained in those kalpas. "Or self-composed" means that whatever practice of one's own deity has been taught by that deity itself is called "self-composed," and it is also by means of that which is self-composed. "In this practice, all [is included]" means by means of everything previously explained.
The secret offering refers to the secret offerings, such as Vajralāsyā and the others. The recitation involves repeating "Vajralāsyā" and so forth, and performing the four secret offerings of the goddesses of grace and the rest. The "Vajra Praise" is either the praise of the vajras or the song of the vajra praise; thus, it is the "Vajra Praise Song," and "singing it" means to chant it. The phrase "by this" will be explained below. Regarding "Oṃ, by gathering Vajrasattva": the mind characterized by awakening and the Akṣobhya family are Vajrasattva. "Gathering him" means to bring him near through the power of meditation. "Vajraratna is unsurpassed" means that the perfection of generosity and its result, the Ratna family, are Vajraratna; that itself is unsurpassed. Therefore, "by gathering Vajrasattva" means that through realizing the Akṣobhya family, one prays to the yogi: "May I become equal to the Ratna family, which is free from the afflictions along with their habitual tendencies," as expressed by "Vajraratna is unsurpassed." "By singing the Vajradharma song" means that the mind and mental factors whose essence is the perfection of wisdom and the Padma family are Vajradharma. Singing that is the individual realization that all phenomena are naturally pure; furthermore, it is the individual realization of them in their various aspects through the distinctions of clarity.
Therefore, it is said, "singing in song." Because it has become thus, it says, "one will perform the vajra activity." This refers to the perfection of diligence and the vajra family, which is the vajra; it is an invocation to that. The emanation of the buddhas and the performance of the welfare of beings arise from this; because it brings them to completion, it says, "one will perform the vajra activity," thus making the request.
This teaches the following: while singing the vajra song, one should perform the dance arising from each of the two vajra fists. One should then perform the offering by binding the activity mudrās of Vajralāsyā and the others. Having thus performed the secret offering, one should perfectly worship the maṇḍala, including both the outer and the inner. Likewise, while dancing and singing, one should take up the four activity mudrās arising from the dance, such as Vajradhūpā, and the outer incense and so forth with the hands joined together. Having perfectly worshipped the inner maṇḍala, one should worship the outer maṇḍala. To demonstrate this, it says, "Then, in the central maṇḍala, with this very song of vajra praise," and so forth.
Regarding the phrase, "place those offerings in their respective positions": when the mudrās of Lāsyā and the others are bound, the yogin should meditate in the manner of Lāsyā and the others. One should then mentally place them in the positions of Lāsyā and the others, while others bind the mudrās. Regarding the phrase "Then," and so forth:
In that way, the master, having made offerings to all the tathāgatas of the maṇḍala, instructs the disciples, saying, "Offer to the entire maṇḍala as much as you are able," and then he should request and petition all the tathāgata families. Then, having caused the offerings to be made, [he explains] the "manner of entry," which refers to the intention with which one enters; "whatever is available" means with whatever substances are at hand. To explain that very point, it says "tastes and so forth," where "all tastes" refers to foods distinguished by the divisions of sweet, sour, salty, and so on. "Abiding" refers to the modes of conduct such as dance, and the "dancer" and so forth should also be included. All the requisites, such as tastes, foods, and modes of conduct, should be offered into the great maṇḍala, so that all those who have entered are pleased and satisfied.
If one asks what should be done after they have been satisfied, it says "of all the tathāgatas" and so forth. Because it is the siddhi of all the tathāgatas, it is the "siddhi of all the tathāgatas," which is the accomplishment of the mahāmudrā and so forth, from Vairocana up to Vajrāveśa. The "vajra-vow" for that purpose is to be performed; one should bestow that which is the non-abandonment of the vajra. "This" refers to what is said to be held in one's own hand. "That" refers to: "That which is the bodhicitta is the vajra."
Thus it was spoken by the Blessed One. If one asks, "What is this?" it is said, "The nature of all buddhas." Because it is the very essence of all buddhas, it is "buddhahood" itself; the meaning is that this vajra is the nature of the five buddhas. "It rests in the hand of Vajrasattva; you too must always hold it" means that because this vajra of all buddhas rests in the hand of Vajrasattva, you too must always hold it in order to attain that state. If one asks, "What is the vow for this?" it is said, "The firm vow of Vajrapāṇi." This is the indivisible and firm vow of Vajrapāṇi. Then, the disciple should place the vajra upon their own head and recite the mantra beginning with "Oṃ sarvatathāgata..." "Having made a request to all the tathāgatas" means one should say: "O Blessed Ones, all tathāgatas, since I am an ordinary being, please forgive me for whatever ritual errors, excesses, or omissions I have committed." Having made that request, one should bind the mudrā of Sattvavajrī, turn the palms upward, and release it, while also reciting "Oṃ, you..." and so forth. "Oṃ, you have accomplished all the welfare of sentient beings" means that because you have accomplished the welfare of sentient beings according to their respective fortunes, you have "accomplished all the welfare of sentient beings."
It is characterized by the infusion of habitual tendencies and so forth. Regarding the phrase, "Grant accomplishments in accordance [with the request]," "in accordance" means in a manner consistent with how the habitual tendencies are infused. Because you grant accomplishments that are consistent with the infusion of habitual tendencies and so forth according to one's fortune, you thereby perform all the benefit of sentient beings. Regarding the phrase, "Please depart to the domain of the Buddhas," the "domain of the Buddhas" refers to the domain of the Buddhas, which is the benefit of sentient beings and the dharmadhātu. Regarding the phrase, "Then, please depart once again," this means: "At the time when I perform the invitation, I pray that you depart." Regarding the phrase, "In this way, it should be done for all maṇḍalas," starting from the dhāraṇī maṇḍala, all these rituals as they have been taught should be performed for the maṇḍalas of all families. The "supreme samaya mudrās" are the mudrās of Vairocana and the others. Once these have been bound, they should be released; one should release them from whichever [deity] each mudrā originated, as previously explained by means of the samaya mudrās. This is what is being shown: starting from the words, "Having arrived at the very center of the maṇḍala, in whatever way is appropriate," up to the words, "In the outer direction of the maṇḍala, the great beings should also be placed," [this covers] the maṇḍala, the mantra, the mudrā, the protection, the summoning, the recitation, the meditation, and...
From the teaching on the suchness of the fire offering: because the maṇḍala, both with and without form, is taught here, while the suchness of the mantra is taught in the Explanatory Tantra (Uttaratantra). When meditating on those three words, the deities must be definitively sealed with the four mudrās; this is the suchness of the mudrā. Self-protection and so forth are the suchness of protection. The gathering and so forth are the suchness of the previous invitation. Since recitation and meditation involve performing all the preliminary services and so on, these are their suchness. Performing the fire offering in the maṇḍala and so forth is taught to be the suchness of the fire offering. Then, from the passage beginning with "the general ritual for releasing all mudrās is explained in detail" up to "just as Vajrapāṇi spoke," the suchness that summarizes all mudrās is shown. Then, from the passage beginning with "uttering the secret offering and singing the vajra praise song, the four secret offerings should be performed" up to "having been made to offer incense and so forth," and likewise from the passage beginning with "having supplicated all the tathāgatas" up to "vajrasattva muḥ," the suchness characterized by the request for departure after making offerings is shown. Others hold that the suchness of the ritual is shown by the text that is free from the objects of these nine suchnesses.
Some assert that the thirty-seven suchnesses, from Vairocana up to Vajrāveśa, are distinct from the ten suchnesses. Others say this is incorrect, because since these are also included within the Great Seal (Mahāmudrā) and so forth, they are not established separately. Furthermore, these ten suchnesses become threefold through the division of result, cause, and ultimate suchness. Among these, the suchness of the result consists of the actual accomplishments and so forth. The means for attaining those is the suchness of the cause. Since, in the ultimate sense, they are of a nature in which the entities of cause and result do not exist, they are explained as the ultimate suchness. Alternatively, through the division of insight and method, suchness becomes twofold: the ultimate suchness and the conventional suchness. In that regard, because these ten suchnesses are meditated upon ultimately, they are spoken of as the ultimate suchness; yet, since these divisions as they were explained exist even conventionally, they are spoken of as the conventional suchness. The meaning is that just as suchness is shown in this great maṇḍala of the Vajradhātu, it should be understood in the same way for all families, beginning from the dhāraṇī maṇḍala. The Mahāyāna of all the Tathāgatas is Vairocana and...
This is the characteristic of Great Vairocana. "Manifest realization" means to comprehend and directly perceive that meaning. Whatever conceptualization arises from that is "conceptualization." This refers to the passages beginning with "this is the Great Seal of Vairocana" and continuing through "this is the Great Seal of Vajrāveśa," and so forth. By means of that very method of examining the Great Seal and so on, other conceptualizations are overwhelmed; that which is beautiful and blazing is the "King of Conceptualizations." The statement "the extensive ritual of the Great Maṇḍala of the Vajra Expanse is completed from that King of Conceptualizations" means that it has reached its ultimate conclusion. The commentary on the Great Maṇḍala of the Vajra Expanse is finished.
Thus, having taught the Great Maṇḍala of the Vajra Expanse, in which the Great Seal is primary, the text now intends to teach the Form Maṇḍala, in which the Samaya Seal is primary. Therefore, the words "Then," and so forth, are spoken. "Then" is a term indicating immediate succession; it refers to the period immediately following the "Initial Application." Here, the "Initial Application Samādhi" refers to the emanations of Vajrasattva and so on, as taught in the Great Maṇḍala of the Vajra Expanse. "All Tathāgatas" refers to those from Vairocana up to Vajrāveśa. Their "Vajra Form" is the mind endowed with non-dual mindfulness, insight, and perfect realization.
Its samaya is the body of the goddesses of the vajra-form and so forth. Its source is that which arises from the Vajrasattva residing in the hearts of all the tathāgatas; this is the vajra-source of the samaya of the vajra-form of all the tathāgatas. The meditative stabilization (samādhi) that focuses upon that is also given that name. To enter into equipoise in that meditative stabilization means to focus the mind one-pointedly on the mode of emanating the goddesses of form.
Regarding the phrase "the Blessed One Vajrapāṇi himself," it should be connected as follows: he uttered this inspired utterance in the form of the Vajrasattva residing in the hearts of all the tathāgatas. Here, "Vajra-holders" refers to those from Vajrasattva up to Vajrāveśa; because he possesses the nature of assuming their forms, he is the "Vajra-holder." Not only does he assume the forms of the Vajra-holders, but he is also the "essence of universal blazing." Having made it the essence of universal blazing is what is meant by "essence of universal blazing."
If one asks who such a one is, it is said: "the goddesses of the samaya-mudrās of the vajra-form." The vajra-form has already been explained. Their samaya-mudrās are the forms of the five-pronged vajra and so forth, up to the vajra-bell; the goddesses who are symbolized by these are—
These are the goddesses of the samaya-mudrās of vajra-form. The meaning of "they became those" is that they became the goddesses of the knowledge of form, from Samantabhadra up to Vajrāveśa. Having thus become the goddesses of the samaya-mudrās of vajra-form, they emerged from the hearts of all the Tathāgatas. The passage beginning with "of all the world-realms" and so forth demonstrates their emanation. This should be connected to the phrase "having accomplished the wisdom of those sentient beings who are the disciples of the Buddhas in all world-realms and who possess the tathāgatagarbha." The vajra-form of all the Tathāgatas, such as Vairocana and the rest, is the "vajra-form of all the Tathāgatas." That itself is wisdom, which is the mind endowed with the mindfulness and insight as previously explained. "Accomplishing that" means generating the wisdom of the vajra-dhāraṇī within the mental continuums of those to be trained. Regarding the phrase "having become the form of the word-mudrās of all the Tathāgatas": having caused the forms of the goddesses such as Samantabhadrī to disappear, they emanated in the form of vajras and so forth. They were then arranged upon the moon-maṇḍalas according to the sequence of the array of the great Vajradhātu-maṇḍala associated with all the Tathāgatas, as previously described, and uttered this inspired utterance.
"Emaho" (Ema!) signifies that which is marvelous. "Bodhisattva, desiring the benefit of all sentient beings" means the very state of wishing to be of benefit. If one asks what is so marvelous, it is said: "By the power of discipline," and so forth. Because of the power of discipline—that is, by the power of bringing sentient beings to full maturity—even one who is a "hero" (vīra), meaning one who is unmoved by any conceptualization since the afflictions along with their latencies have been abandoned, acts in the form of a woman. That this occurs is not without purpose; even though the afflictions have been abandoned, to act in such a way is truly marvelous.
Having thus emanated the maṇḍala of the dhāraṇī, the passage beginning with "Then" and so forth shows the teaching of the dhāraṇī-knowledge (vidyā). The wisdom (jñāna) of all the Tathāgatas consists of the dhāraṇīs as they have been explained for Vairocana, Vajrasattvī, Ratnī, Dharmī, and Karmī. "Having arisen from those" and so forth refers to the mudrās. Its samaya is the maṇḍala of Vajradhātvīśvarī. That itself is the Vajradhātu. The meditative absorption (samādhi) by which one blesses and stabilizes that is the samādhi called "Blessing" (adhiṣṭhāna); to enter into equipoise in that means to focus the mind one-pointedly on the stabilization of the maṇḍala of Vajradhātvīśvarī. All the Tathāgatas as well...
Since he is also Vajrasattva, he is the Vajrasattva of all the Tathāgatas, namely Akṣobhya and those of his family. Their samaya-wisdom is the nature of generating the mudrās of the Akṣobhya family; the dhāraṇī as it has been explained is the wisdom. The forms such as the five-pronged vajra produced from those are the mudrās, and thus it is so called. Its maṇḍala is the maṇḍala of the Vajra Mind. That which blesses it is the samādhi called "Blessing." To enter into equipoise therein means to make the maṇḍala of the Vajra Mind firm, up to the point of focusing the mind one-pointedly.
Since he is both a Tathāgata and a Vajraratna, he is the Jewel of all the Tathāgatas, namely Ratnasambhava and those of his family. His samaya is the wisdom that is the cause for generating the Ratnasambhava family. The dhāraṇī as it has been explained is the wisdom. The Vajraratna mudrā arising from that is the samaya-wisdom mudrā of all the Tathāgatas. Their maṇḍala is the maṇḍala of their own empowerment. That which blesses it is the samādhi of "Blessing that."
Regarding that, the phrase "entering into meditative equipoise" continues up to "focus your mind one-pointedly" in order to stabilize the maṇḍala of one's own empowerment. The "Vajra Dharma of all the Tathāgatas" refers to the families such as Amitābha and the rest. Their "samaya wisdom" should be understood as previously explained. The mudrās such as the vajra and lotus that arise from those are the "samaya wisdom mudrās of the Vajra Dharma of all the Tathāgatas." The maṇḍala of that is the maṇḍala of the Dharma of immeasurable life. The meditative absorption (samādhi) by which that is blessed is the "Blessing" meditative absorption; he entered into equipoise in that meditative absorption. The "Vajra Activity of all the Tathāgatas" is the causal wisdom that generates the various vajras such as the Vajra of Infallible Accomplishment and the rest; this is the "samaya wisdom of the activity of all the Tathāgatas." The mudrās such as the crossed vajra that arise from those are the "activity samaya mudrās of all the Tathāgatas." The maṇḍala of that is the maṇḍala of all vajras. The meditative absorption by which that is blessed is called the "Blessing"; having entered into equipoise in that meditative absorption, he spoke this supreme vidyā-mantra of his own—this should be applied to each and every instance. The "great dhāraṇīs of all the Tathāgatas" are Samantabhadrī and the rest.
The four samaya-mudrās of these [deities] are explained. As for the one called Samantabhadrī, she is "all-good" because she is the nature of the mind characterized by awakening, or because she arises as its concordant result. Because she is the very cause that gathers all the Tathāgatas, she is the Tathāgata-Aṅkuśī. "Joy" is delight; it is the joy of the bodhicitta that arises through the power of meditating on bodhicitta. Attachment to that is attachment to joy, which is intense clinging; because she is the essence of that or arises from it, she is also called Rati-rāgā. Because she is the excellence characterized by practicing for perfect awakening, or because she arises as its concordant result, she is the Bhadrā. Because they arise from the mind characterized by awakening, these are the great dhāraṇīs. The "giving of wealth" is the jewel. Because she is supreme through that, she is the Ratna-śreṣṭhī. Likewise, the "giving of fearlessness" is the jewel. Because it dispels the darkness of fear, it is analogous to a lamp; because she arises from that and is its concordant result, she is the Ratna-pradīpā. The "victory banner" mudrā that demonstrates the giving of love is the Dhvaja-koṭi. That which is indicated by its armlet is the Dhvaja-koṭi-keyūra.
The slight smile that displays the gift of Dharma of all the Tathāgatas is the "Laughter"; because she possesses this, she is the "Possessor of Laughter." Wealth, fearlessness, loving-kindness, and the gift of Dharma are the "Jewels"; those who display these are also called the "Dhāraṇī of Jewels." The "Vajra Lotus" is that which possesses the sign of the water-born lotus. Because she holds [wisdom] in every way and likewise upholds the nature of the Perfection of Wisdom—the dhāraṇī that destroys the obscurations of afflictions and the known—she is the "Universal Holder." "All wheels" refers to all maṇḍalas; she who possesses them is the "Possessor of All Wheels." All phenomena are free from the conceptual elaborations of speech; she who repeatedly recites and realizes the sounds "all phenomena are like echoes" is the "Reciter of Emptiness." The dhāraṇīs that arise from the nature of the Dharma of the Perfection of Wisdom are the "Dharmas of the Dhāraṇīs." Because she is the supreme means for accomplishing the emanations of the Buddhas and the activities of sentient beings, she is the "Principal of Siddhis." Because she protects those who desire Buddhahood through irreversible diligence, or protects them in her own form, she is the "Protector of All." Because she displays a fierce form to each and every obstacle-maker and misleading spirit, thereby robbing them of their luster and majesty, she is the "Restorer of Luster."
Because all dhāraṇīs are sealed by the fist of suchness, it is the mudrā of dhāraṇī. Because the perfection of diligence brings to completion the bodhicitta and so forth, and because it pervades all sentient beings, it is called "all." Since they are not of a different nature from that or have arisen from it, they are the dhāraṇīs of all. The "vajra secret" is the maṇḍala of dhāraṇīs, and the four mudrās of its samaya are explained. These mudrās are Vajrasattvī and the others, because it is said immediately following that they arise from those very perfections. The phrase "from those very [perfections]" refers to Vajrasattvī and the others as taught in the Great Maṇḍala. By the expression "the vajra perfection and so forth," the perfections of jewel, dharma, and activity are included. The vajra secret of all the Tathāgatas is the maṇḍala of dhāraṇīs. That itself is the samaya, and within those are the samaya mudrās that collect the dhāraṇīs, because each of those mudrās perfectly collects all dhāraṇīs. If one asks where they are to be placed, it is said: "in the Great Maṇḍala of Vajradhātvīśvarī." The "vajra secret offerings" are Lāsyā and the others, and the four mudrās of their samaya are explained.
"Those very same" refers to the placement of the symbolic mudrās of Lāsyā and the others as taught in the Great Maṇḍala of the Vajra Expanse. One should understand that the essence mantras from Incense-Maiden (Dhūpā) up to Vajrāveśa are precisely those taught here in the Great Maṇḍala of the Vajra Expanse. Furthermore, the symbolic mudrās from [Incense-Maiden] up to Vajrāveśa are also to be placed there. By this, the passage from "Then" up to "place" teaches the second meditative absorption (samādhi), known as the Supreme King of Maṇḍalas of the Dhāraṇī Maṇḍala. The third meditative absorption, known as the Supreme King of Activities, should be understood in the exact same manner as the previous one.
The accomplishments (siddhis) taught in the Dhāraṇī Maṇḍala are to be achieved by those who have received the samaya and empowerment in the Dhāraṇī Maṇḍala. Therefore, the extensive rituals for the master’s activities and the initiation of the disciples, performed in order to achieve the Great Mudrā and so forth, are taught starting with the words "Then." The word "Then" refers to the immediate sequence: having performed the great yoga as taught in the Great Maṇḍala of the Vajra Expanse, and having performed ten thousand recitations for each of the dhāraṇī vidyās, one meditates on the three meditative absorptions taught in the Dhāraṇī Maṇḍala for a period of seven days.
Regarding the term "Vajra Secret" (vajraguhya): "Vajra" refers to non-dual wisdom, which is the mind and its mental factors. The "Secret" is that which has the nature of a dhāraṇī; thus, "Vajra Secret" is the great maṇḍala known by that name, and its explanation is what is being taught. In this context, it is both "Vajra" and "Great," hence "Great Vajra." From Vairocana and the others down to Vajrāveśa, the maṇḍala of those Great Vajras—consisting of the dhāraṇī mode of the mind and mental factors, from the stūpas and so forth up to the mudrās of the vajra and bell—is what is explained here.
This teaches the following: in order to conceal the forms of the goddesses such as Vajradhātvīśvarī, the emanated mudrās from the stūpas and so forth up to the vajra and bell are the "Vajra Secret." That itself is the "Great Vajra." The maṇḍala of those is the "Great Vajra Maṇḍala" known as the "Vajra Secret." Regarding the phrase "Vajra Maṇḍala," "Vajra" refers to the symbolic mudrās. The "Supreme Maṇḍala" is the most excellent, and it shall be thoroughly explained.
If one asks what it is like, it is said: "Because it is similar to the Vajradhātu." Here, the emanated dhāraṇī maṇḍala is the "Vajradhātu," and it is similar to that. If one asks what its name is, it is explained as "Vajra Secret." Regarding the phrase "in the manner of a great maṇḍala":
It is similar in shape to the great maṇḍala of the Vajradhātu. "All maṇḍalas should be drawn" means that they should be drawn together with their outer and inner [sections]. "In the center of all maṇḍalas" refers to the drawing of the name of the empowerment of the Vajra Mind of Vajradhātveśvarī; this is the meaning of "in the center of all maṇḍalas." "The mudrās of the Buddhas" refers to Vajradhātveśvarī and the others; their symbols should be drawn. If one asks how they should be drawn, it is said: "Seated properly upon a throne of a stūpa, she is explained as the Sovereign of the Vajradhātu." In this context, the "throne" is the support for the vidyā; the drawing of a stūpa as it is renowned upon that is the mudrā of the stūpa of the Blessed One Vairocana, known as the Sovereign of the Vajradhātu. This is what is shown: having drawn the throne of the vidyā-abode with three tiers, upon it a lotus, and upon that a moon maṇḍala, one should draw a stūpa with its top facing west. Starting from Vajrasattvī up to Vajrāveśā, the symbols of each should also be drawn upon the throne of the vidyā. Regarding "Vajra-Stack": having drawn a five-pronged vajra resting on its side, and upon it a second five-pronged vajra facing east, drawing a vajra upon a vajra is called "Vajra-Stack." This is explained as the "Vajra Mind."
Regarding the phrase "the mind of Akṣobhya, which has the characteristic of awakening, is the vajra mind": the mudrā that represents this is designated as the "vajra mind." This is to be placed in the position of Akṣobhya.
Regarding the phrase "upon a throne of vajra jewels": a wish-fulfilling jewel marked with a five-pronged vajra at its tip, with its head facing south, should be drawn in the position of Ratnasambhava as the name-mudrā of one's own empowerment.
Regarding the phrase "vajra lotus" and so forth: on a pale red sixteen-petaled lotus, in its center is an eight-petaled lotus with its lower petals fully opened and the upper eight petals unopened. In its hub resides a five-pronged vajra; this is called the "vajra lotus." It is to be drawn in the position of Amitābha with its head facing west. This is the mudrā called "weapon." It is explained as a "weapon" because, in the form of the sword of the perfection of wisdom, it destroys the conceptualizations of subject and object.
The "action vajra" is the previously described twelve-pronged vajra in the form of a female deity, with its head facing north; this is the viśvavajra. Since it is to be placed in the position of Amoghasiddhi, it is explained as the "all-vajra."
Regarding the instruction "the vajra should be drawn": in the position of Vajrasattva, a five-pronged vajra standing upright should be drawn. In the position of Vajrarāja, two hooks should be drawn.
In the place of Vajrarāga, one should draw two vajras embracing in a small form. In the place of Vajrasādhu, one should depict two hands with vajras at the wrists in the manner of granting "Excellent!" (Sādhu). In the place of Vajraratna, there is the wish-fulfilling jewel (cintāmaṇi) with the characteristics as previously described. In the place of Vajrasūrya, there is a sun maṇḍala with a five-pronged vajra at its center; this is the mudrā of Vajrasūrya. In the place of Śrī, there is the mudrā of the victory banner (dhvaja) of the wish-fulfilling jewel. In the place of Hāsa, two rows of teeth are drawn between two vajras; this is the mudrā of Hāsa. In the place of Vajradharma, one should draw a five-pronged vajra in the center of a lotus with the characteristics as previously described. In the place of Vajratīkṣṇa, there is a vajra-sword. In the place of Vajrahetu, there is an eight-spoked wheel with spokes shaped like single-pronged vajras. In the place of Vajrabhāṣa, there is a tongue marked with a five-pronged vajra. In the place of Vajrakarma, there is the so-called "all-peak" (viśvavajra) with the characteristics as previously described. In the place of Vajrarakṣa, there is the armor mudrā (kavaca-mudrā) possessing two five-pronged vajras at its two ends. In the place of Vajrayakṣa, there are two fangs with five-pronged vajras at their bases.
In the position of the vajra-fist, one should draw a five-pronged vajra held by the samaya-fist. For Vajrasattvī and the others, the ritual for drawing is exactly as taught in the Vajradhātu. In the position of Lāsyā, there are two five-pronged vajras. In the position of Mālā, there is a garland of vajra-jewels. In the position of Gītā, there is a vajra lute. In the position of Nṛtyā, there are two hands with the wrists joined, performing a dance with a three-pronged vajra. In the position of Dhūpā, there is an incense burner. In the position of Puṣpā, there is a flower vessel filled with vajra-flowers. In the position of Ālokā, there is a vajra lamp-wick. In the position of Gandhā, there is a vajra perfume conch. In the position of Vajrāṅkuśī, there is the mudrā of the vajra hook. In the position of Vajrapāśī, there is a vajra noose. In the position of Vajrasphoṭā, there is a vajra chain. In the position of Vajrāveśā, a vajra bell should be drawn. All the mudrās are also surrounded by blazing vajras. Those arising from the family of Akṣobhya face east. The others face south, west, and north. Those situated in the intermediate directions should face the intermediate directions. Regarding the phrase "also on the outside," one should correctly draw the respective symbols of Maitreya and the others in the courtyard of the outer maṇḍala, in a manner that is appropriate and without contradiction.
To explain that very point, it is said: "Maitreya and the others should be drawn according to their own characteristics, just as one pleases." Regarding the phrase "just as one pleases," it is as follows: within the eastern sector, one should draw two hundred and forty-nine five-pronged vajras. Likewise, in the south, the vajra-jewel; in the west, the vajra-lotus; and in the north, the crossed vajra. Alternatively, within the eastern gallery, one should draw the four vajras as the symbols of Maitreya, Amoghadarśin, Sarvadurgatipariśodhana, and Sarvaduḥkhapraśamanamati, just as before. In the south, the four jewels are Gandhahasti, Śūraṅgama, Gaganagañja, and Jñānaketu. In the west, the four vajra-lotuses are Amitābha, Candraprabha, Bhadrapāla, and Jālinīprabha. In the north, the four crossed vajras of Vajragarbha, Akṣayamati, Pratibhānakūṭa, and Samantabhadra should be drawn. "Oṃ sarvasaṃskārapariśuddhadharmate mahānaya parivāre svāhā" is the vidyā-mantra for the accomplishment of all these bodhisattvas; with these, the mudrās of Maitreya and the others should be drawn. "In that very place, the extensive ritual of entry and so forth" means that whatever extensive ritual of entry and so forth exists, that is the extensive ritual of entry and so forth.
The word "and so forth" indicates that one should perform all the rituals taught in the Great Maṇḍala of the Vajra Expanse, such as drinking the vajra water, the descent [of the deity], casting the flower, the garland empowerment, removing the blindfold, viewing the maṇḍala, withdrawing the descent, conferring the empowerment, reciting the mantra, self-consecration, and so on; as well as pronouncing one's own name, accomplishing the maṇḍala with the vajra, performing the withdrawal, and offering praise with the one hundred and eight names.
That very point is explained by the passage beginning with "At the beginning, in that regard," and so forth. First, the Vajra Master should bind himself with the samaya-mudrā of Sattvavajrī, as explained below, reciting "samayas tvaṃ hūṃ vajrabandha." Then, reciting "samaya hūṃ," one should enter. "Having entered, one circumambulates once" refers to the inner maṇḍala. "Having offered that mudrā to the Blessed One Vajrapāṇi" means that one should visualize the Sattvavajrī mudrā assuming the form of Vajragarva, prostrate to the Blessed One, and visualize becoming one with the Blessed One Vajrasattva; in that way, it is offered. "Having properly released it at one's own heart" means that after performing the descent upon oneself and so forth according to the ritual taught in the Great Maṇḍala of the Vajra Expanse, one should withdraw the descent by reciting "tiṣṭha vajra" and so forth; that is the meaning.
Then, the rituals such as the casting of the flower should be performed in the manner described in the Great Maṇḍala of the Vajra Expanse. One should perform all these rituals, such as the entry, while visualizing that the Blessed One Vajrasattva, acting as the preceptor, is performing them, and thus follow his example. Here, the secret vajra is intended to be a four-finger-width vajra for the conferral of the vajra and master empowerments. Then, having performed the previous rituals as taught in the Great Maṇḍala of the Vajra Expanse, one should, while endowed with the yoga of the glorious Vajrasattva, gather all the goddesses of the dhāraṇīs who assume the forms of the deities from Vajradhātvīśvarī up to Vajrāveśā. Then, one should offer praise with the one hundred and eight names. Regarding the phrase "at the four gates with the vajra hook and so forth," one should summon the forms of Akṣobhya, the deities of his family such as Vajracitta, and Vajradhātvīśvarī and so forth, using the activity mudrā of the vajra hook taught in the Dhāraṇī Maṇḍala and reciting "Vajra-aṅkuśa jaḥ." Having summoned them, they should be placed near the eastern gate in the form of the vidyā goddess. Likewise, the forms of Ratnasambhava, Amitābha, and Amoghasiddhi, along with the deities of their respective families, should be placed near their own gates. Then, reciting "Vajra-pāśa hūṃ,"...
Having inserted [the deities] into the stūpas and so forth by means of the action mudrās taught in the dhāraṇī maṇḍala, one should bind them all with the mantra vajrasphoṭa vaṃ and the action mudrā of the vajra-shackles. Then, one should bring them all under control with the mantra vajrāveśa aḥ and the action mudrā taught in the dhāraṇī maṇḍala. Next, having accomplished everything as before with one's own samaya mudrās, and having sealed them with the dharma, action, and great mudrās, one should confer empowerment, present the offering water, and perform the perfect offerings and so forth. Then, having brought them out, the vajra disciples should be introduced by the very ritual previously explained.
Furthermore, it is said: "One should grasp them in the manner of grasping the great vajra-dhātu maṇḍala." Regarding the phrase "having covered and given the secret vajra sign of accomplishment with a cloth," this is for the sake of accomplishing the dhāraṇī maṇḍala and so forth. One should command: "Ensure that the secret four-finger-width vajra is not seen by anyone at all." Since the master is to give this to the disciples, the phrase "having covered with a cloth" is mentioned.
Having thus taught the extensive ritual of the master's activities and the ritual for introducing the disciples, the pith instructions for the accomplishments of the desired aims are now to be taught to those who have received the samayas and empowerments. Therefore, it is said: "The secret vajra..." and so forth.
The "Vajra Secret" is the maṇḍala of the dhāraṇī. Its "mudrā" is that which accomplishes the desired purpose therein. Its "wisdom" is the certainty; "one should train in that" means it should be demonstrated. Since those mudrās are of many types, for that reason it is said, "first, for a moment." The "Vajra Secret" is the maṇḍala of the dhāraṇī. One should train in the wisdom of its physical mudrā. If one asks how, it is said: "In the center of a moon maṇḍala," and so forth. That which is the joining of the palms of the hands and feet is "joining the palms of the hands and feet," referring to the yogin. In that regard, the palms of the hands are the vajra-palms, which are hollow. The palms of the feet are the bodhisattva posture (paryaṅka). As it is said: "Abiding in the bodhisattva posture, one should offer the palms above." By this, one correctly abides through the physical mudrā. When one has become thus, it means "possessing a yawn and having meditated upon the vajra." Having meditated upon oneself as Vajrasattva, by this meditation, one also "delights" and "subjugates" the Vajra Lady—that is, the consort of Vajrasattva. This teaches as follows: having performed the yoga of Vajrasattva as taught in the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala),...
Following that, having bound the great mudrā of the Blessed One as taught in the dhāraṇī maṇḍala, one should recite: oṃ vajrasattva guhyasamaye hūṃ. Then, while reciting vajrarāgaya hoḥ, one should meditate on this entire great trichiliocosm buddha-field as being like space. Within that same measure, upon a moon maṇḍala, one should meditate on oneself as the glorious Vajrasattva, red in color, with intensely swirling red light rays, holding a vajra and a bell. In front, by means of the mantra vajrasattva guhyasamaye hūṃ, one emanates Samantabhadrī upon that very moon maṇḍala. Having summoned her through the [four] absorptions and praised her with the hundred and eight names, one should perform the summoning, entering, binding, and subduing by means of the activity mudrās such as the vajra hook and so forth. Having thoroughly accomplished one's own samaya mudrā, one should seal her with the dharma, karma, and mahāmudrās, and then confer empowerment with the empowerment mudrās. Having made perfect offerings with the eight offerings such as the goddess of grace and so forth, and having prostrated, one should again recite vajrarāgaya hoḥ and generate the divine pride, thinking: "I am the goddess Samantabhadrī of the Vajra-holder." In these and the applications explained below, one should also seal with the four mudrās. Therefore, having stabilized her in front, one should thereafter again recite vajrarāgaya hoḥ and visualize oneself as Vajrasattva. Then, sitting in the sattvaparyaṅka posture and binding the vajra-palms, one should...
Having blessed [the consort] with the mantra vajrarāgaya ho adhiṣṭha svāmaṃ, one should recite the vajra words vajrarāgaya ho while meditating on the Blessed Mother before oneself. One should meditate through the practice of four sessions for one month, six months, or one year, or until she is seen directly.
Then, on the full moon, having performed all the rituals, at the time of sunset, one should likewise bless oneself with the vajra palms and, moving slowly, arouse passion. With a yawn and a passionate smile, one embraces her and recites the mantra; she will then come under one's power and embrace, and her body will become invisible. Thereafter, one becomes the Great Vajra Holder.
Regarding the line: "One should meditate on the hook of the bent arm and the vajra on the head," this means one should meditate on a hook with the hand of the bent left arm and a five-pronged vajra on the head. Regarding the line: "With the hand, one makes the calling sound," this means one makes the sound of snapping the fingers with the right hand. Regarding the line: "One also summons the Hook Lady," this means that by this meditation, even the consort of the Vajra King is summoned.
One should understand that the ritual for this is as follows: having performed the yoga of the Vajra King exactly as taught in the ritual of the Great Maṇḍala of the Vajra Expanse, one should subsequently bind the Great Seal (mahāmudrā) of the Vajra King exactly as taught in the Dhāraṇī Maṇḍala.
Reciting "Vajrāṅkuśa Jaḥ," one should visualize all the buddha-fields as being equal to space, just as before. Then, upon a moon maṇḍala of that same size, one should visualize oneself as Vajrarāja. In front of that very moon maṇḍala, with the mantra "Oṃ vajraguhya vajrāṅkuśa hūṃ," one emanates the consort Vajrāṅkuśī. Having performed the ritual procedures of gathering and so forth in that manner, one should recite "Vajrāṅkuśa Jaḥ" exactly as before and meditate accordingly.
Then, at the end of one month or six months, having brought [the visualization] to manifestation, one should likewise meditate throughout the night with the arm drawn back in the hook gesture and the vajra upon the head. As it is said: "With the hand, one calls out, and the Aṅkuśī is summoned." One visualizes oneself as red, and she also as red, with the arm drawn back in the hook gesture, blazing with red light. Agitating [the world], one should seize and summon [the deity] from the lotus of the heart.
As it is said: "In the manner of shooting an arrow, yawn and shoot into the heart; even one's own Vajra-joyous consort is pleased in the manner of a demon." The manner of shooting an arrow is the action mudrā of Vajrarāga. By means of that manner of shooting an arrow, one causes the mouth to yawn and strikes the heart of the goddess to be accomplished—that is, one shoots the arrow into the heart.
Likewise, by turning one's back to her and slaying the being, one pleases her in the manner of a māra, and by facing her, one brings her under control. As it is said: "By whatever application of vajra passion, even the Vajra Joyous One herself..." this means that even the consort of vajra passion herself comes under the power of the yogin.
The meaning of this is as follows: having performed the yoga of vajra passion according to the ritual taught in the Great Maṇḍala of the Vajra Expanse, one subsequently binds the action mudrā of vajra passion as taught in the Dhāraṇī Maṇḍala. Reciting "Oṃ vajraguhya-rāge rāgaya hūṃ," and while repeating "māraya māraya phaṭ," one should visualize all the buddha-fields as being equal to space, just as before.
Then, at that time, upon a moon maṇḍala the size of the expanse of space, one should visualize oneself as Vajra Passion, red in color and adorned with all ornaments. Reciting "Oṃ vajraguhya-rāgaya hūṃ," one emanates the consort of Vajra Passion, Vajra Joyous One, in front of that single moon maṇḍala. Having performed the ritual of withdrawal and so forth, while repeating "māraya māraya phaṭ," one should meditate on her in the same manner as before.
Then, after one month, six months, or one year, having manifested her, one should bind the action mudrā of vajra passion.
Throughout the entire night, by means of the application of the action mudrā of that [deity], one should shoot a red arrow into the heart and cause [the target] to yawn. Having pierced and penetrated with that arrow, one should visualize the object of accomplishment as red and single-mindedly attached to the practitioner.
"At the heart of my own body, / By way of the vajra armor, / Having bound the arms in a crossed position, / Even a Buddha is protected."
Regarding this: having bound the two vajra fists and crossed the arms in that manner, one should embrace oneself at one's own heart. One should visualize all the limbs being armored with the vajra armor. By this application of the vajra armor, if even all the Tathāgatas were to begin to cause harm, they would be protected; if so, what need is there to mention others? Here, the phrase "even a Buddha" demonstrates that the yogi is able to protect against great specific harms.
This is what is taught: having performed the application of Vajrasādhu as taught in the Great Maṇḍala of the Vajra Expanse, one should subsequently bind the action mudrā of Vajrasādhu as taught in the Dhāraṇī Maṇḍala. Reciting "Oṃ vajraguhya svāhūṃ śvāri hūṃ," and while repeating "Vajra bandha rakṣa haṃ," one should visualize all the Buddha-fields as becoming space, as before. Then, in that direction of space, one should visualize oneself as Vajrasādhu upon a moon maṇḍala the size of a Buddha-field of the trichiliocosm, and right there in front of that seat...
Reciting "Oṃ vajraguhya-sandhi-śari hūṃ," emanate Lekdenma, who assumes the form of Vajrasādhu. Having performed the rituals of withdrawal and so forth, one should recite "bandha rakṣa haṃ" and meditate as before. Then, at the end of one month, six months, or one year, at the time of sunset, cross one's arms over one's body, enter [the deity], and meditate on becoming one. One should recite until the practitioner has entered the body and become one. Then, one will become Vajrasādhu himself, and by way of being "excellent," one will protect oneself from all conceptual thoughts. If one wishes to protect others, perform the approach practice for about one month, and at the end, recite throughout the entire night. Then, whenever one sees even a slight occurrence of fear from humans and so forth, at that time the yogin of Vajrasādhu should likewise abide upon a moon maṇḍala, summon that sentient being with a hook and so forth, cause them to enter, and bind them. Visualizing them sitting upon that very moon maṇḍala, if one binds the crossed arms at one's own heart as before and protects them with the application of the Vajra Armor, even a Buddha will be protected. Having thus shown the mudrā of the body, in order to show the mudrā of the view, the words "Then..." and so forth are spoken. Since the view itself is the mudrā, it is the "mudrā of the view." Its wisdom is the certainty; that is what is to be trained in.
Regarding the passage: "By the vajra gaze of passion, the eyes are wide open with joy," passion refers to intense longing. The great joy arising from that is the mind of universal passion. The mudrā of the gaze in which the eyes are wide open and staring because of that is the "gaze of passion," as in the phrase: "By joy, the eyes are wide open." This mudrā of the gaze is the vajra gaze. By placing the mantra vajradṛṣṭi maṭa upon the two eyes and generating the vajra gaze, if one looks with it, women will certainly be brought under one's power. The Blessed One taught that all the expressions of the graceful sentiment (śṛṅgāra-rasa) should be applied to this gaze.
Regarding the phrase "extremely swift" and so forth: "swift" due to great joy is "extremely swift," which means "hurriedly." "Because of being intensely urged" means "intensely urged." What is that? It is the two eyes. Since this causes the eyelashes to be drawn and pulled, it is said: "Extremely swiftly, the eyes are intensely urged; that which draws the eyelashes." Any gaze of that kind is so described. Because it is both a gaze and possesses brilliance, it is the "brilliant gaze," meaning majestic. The phrase "is explained to be" means it is taught. By placing the mantra dīptadṛṣṭi aṅkuśa jaḥ upon the two eyes and generating it, one should apply the blazing gaze for the activities of summoning.
Regarding the phrase "frowning" and so forth: that by which the wrinkles of the frown are gathered and made clear is the "well-gathered frown."
Then, regarding the gaze in which the wrathful eyes are narrowed, it is said: "The furrows of the brow are tightly gathered, and the wrathful eyes are narrowed." If one performs such a wrathful gaze and remains in meditative equipoise, it is said: "Even the three realms will be terrified." One should place the syllables krodhadṛṣṭi hṛ in the two eyes and generate the wrathful gaze with all the expressions of a wrathful deity.
Regarding the passage beginning with "Mount Meru," Mount Meru is the king of mountains. The "mountains" are those as well. "Rock" refers to vajra. That which is as stable as that is "indestructible." "Without a smile" means unmoving; the mudrā of the gaze in which the eyelashes and eyes do not flicker is explained as the "loving gaze" that is stable like the rock of Mount Meru. One should place the syllables dṛḍhatristha ta in the two eyes, generate the stable gaze, and subsequently engage in activities such as protection.
In that regard, when performing activities with the mudrās of the gaze, one should familiarize oneself with these gaze mudrās through the yoga of one's own deity for about one month. For that purpose, first, from the syllable ma arises a sun maṇḍala; from ṭa and a [without the ma], the left eye is a moon maṇḍala; and from the syllable hūṃ arises a white five-pronged vajra. Visualize these as the pupils of the two eyes and consecrate them with vajradṛṣṭi maṭa. Reciting vajradṛṣṭi maṭa, meditate on the vajra gaze possessing the characteristics as they have been described.
At the end of the full month, one should practice throughout the entire night. Then, having brought [the object] under control, one should radiate light rays together with the vajra gaze. Likewise, having performed the yoga of one’s own deity, one should generate the sun and moon in the right and left eyes from the syllable jaḥ, and consecrate them with the mantra dīptadṛṣṭi aṅkuśa jaḥ. One should then radiate light rays like vajra hooks and meditate while reciting dīptadṛṣṭi aṅkuśa jaḥ. Then, having practiced in that way until the end of the month, one should summon the object of accomplishment with light rays like the hook of the blazing gaze, possessing the characteristics as previously described.
Likewise, having performed the yoga of one’s own deity, one should visualize the vajra sun in both eyes with the syllable hi. From the short syllable hūṃ, one should visualize the pupils as the vajras of the wrathful ones, and consecrate them with krodhadṛṣṭi hriḥ. One should then meditate while reciting krodhadṛṣṭi hriḥ and maintaining the wrathful gaze as previously described. Then, having practiced in that way, one should reduce the object of accomplishment to ashes with the vajras of the wrathful ones emerging from one’s own eyes.
Likewise, having performed the yoga of one’s own deity, one should radiate loving-kindness toward the realms of sentient beings. One should visualize a peaceful solar maṇḍala in the right eye from the syllable ma, and a lunar maṇḍala in the left eye from ṭa without the a, and consecrate them with dṛḍhadṛṣṭi traṭ.
Reciting dṛḍhadṛṣṭi traṭ, one should meditate on the view as it has been explained. Then, in that same manner, one should practice for the duration of one month. Then, for a fever, one should look at the object of practice with moon-like vajra rays of light and perform the cleansing ritual to clear away the heat. For a cold-fever, one should clear away the cold with sun rays. For those possessed by malevolent spirits, one should subdue them with the blazing rays of the gaze. Regarding the instruction to "train in the wisdom of the word-seal," one should understand that the deity yoga is to be performed in all cases through the application as taught in the Vajradhātu-maṇḍala.
Then, having performed the yoga of one's own deity, one subsequently binds the action-seal (karmamudrā) as taught in the Dhāraṇī-maṇḍala. Reciting ho ho ho ho while visualizing oneself as red in color, one should meditate in four sessions for one month while reciting vajra ho. Then, at the end of the month, one should meditate throughout the entire night.
Then, likewise, at the time of the ritual activity, one should perform the deity yoga and mentally visualize oneself and the object of practice abiding together upon a single moon-maṇḍala. Reciting ho ho ho ho, one places the four syllables ho upon the body of the object of practice. Having turned their entire body red, if one recites vajra ho while visualizing them being embraced by blazing red rays of light emerging from one's own body, they will certainly be brought under one's power.
Because it is said, "being free from sound," one should perform the recitation here by uttering [the syllables] only slightly in the region of the throat. Regarding the syllable jjaḥ and so forth, one should likewise perform the yoga of one's own deity. Subsequently, having bound the action mudrā taught in the dhāraṇī maṇḍala, one should recite the four syllables jjaḥ three times. Having meditated on jjaḥ jjaḥ as before for about one month, one should finally practice throughout the entire night.
Then, likewise performing the yoga of one's own deity, one should summon, enter, bind, and subjugate the object of accomplishment upon the moon maṇḍala of one's own seat using the hook and so forth. Reciting the four syllables jjaḥ with wrathful speech, one should cause them to enter the body of the object of accomplishment and generate the form of a vajra hook in the right [hand]. Then, with jjaḥ jjaḥ, one should generate a hook in one's own hand; by piercing the heart of the object of accomplishment with it and reciting vajra jjaḥ while summoning, one will certainly summon them.
As before, having performed the yoga of one's own deity, and thereafter having bound the action mudrā taught in the dhāraṇī maṇḍala, one should recite the four syllables hūṃ and meditate on oneself in the form of a wrathful deity. Then, reciting vajra hūṃ, one should meditate through the application of the four sessions. Then, at the end of the month, one should practice throughout the entire night. Furthermore, at the time of the ritual, likewise performing the yoga of one's own deity—
One should clearly utter and practice the expression of the four hūṃ syllables as words of sound perceivable by the auditory consciousness of oneself and others. By imagining that this is like the wind at the time of the dissolution of the body to be accomplished, and by reciting vajra hūṃ, even Mount Meru will be caused to fall.
As before, having performed the yoga of one’s own deity and bound the action mudrā taught in the dhāraṇī-maṇḍala, one should imagine oneself armored with the vajra armor of the four hūṃ syllables. Then, one should recite the subtle words vajra haṃ and meditate as before. Then, at the end of one month, one should meditate throughout the entire night.
Furthermore, at the time of the ritual, having likewise performed the yoga of one’s own deity, one should summon, enter, bind, and subjugate the object of accomplishment with the hook and so forth. Having placed them upon one’s own seat, the moon maṇḍala, and while reciting haṃ haṃ haṃ haṃ and imagining them to have become goddesses, if one recites vajra haṃ, even the three worlds will be protected.
Then, regarding the passage beginning with "The secret wisdom of the vajra," since it is both "all aspects" (sarvākāra) and "all" (sarva), it is "all aspects." That itself is the supreme, the sublime. To be endowed with that is "possessed," meaning to be endowed with the thirty-two marks of a great being and the eighty minor marks. Vajrapāṇi is the one who possesses that supreme of all aspects.
If one meditates on oneself as Vajrasattva, it is said, "One brings all buddhas under one's control," which means bringing them under one's own power. This is what is being shown: having performed the yoga of Vajrasattva according to the method taught in the Great Maṇḍala, one should thereafter bind the Great Seal (mahāmudrā) of Vajrasattva as taught in the Great Dhāraṇī Maṇḍala and recite: sarvatathāgatasamājaḥ madhyastha vajrapāṇi vaśamānaya sarvabuddhān hoḥ. One should meditate on oneself as Vajrasattva until one directly perceives oneself as Vajrasattva dwelling in the midst of the assembly of all buddhas. Then, by reciting throughout the night, one will bring all buddhas under control and the state of a Great Vajra Holder will be bestowed.
In the same manner as before, having performed the yoga of Vajraratna, one should thereafter bind the Great Seal of the noble Ākāśagarbha as taught in the Dhāraṇī Maṇḍala and recite: vajragarbha vajrapāṇi śīghram ākarṣaya hūṃ jaḥ. One should meditate for one month, six months, or one year. Then, on a single seat, having summoned, entered, bound, and brought under control the Blessed One Vajrasattva with the Vajra Hook and so forth, and having performed the sealing with the four seals and the empowerment, one should make perfect offerings. If one recites throughout the night and summons him by piercing his heart with the hook of the blazing gaze, he will be brought under control.
Regarding the one called Vajranetra: having performed the yoga of Vajradharma in the manner previously explained, one should then bind the great mudrā of Vajradharma as taught in the Dhāraṇīmaṇḍala. Reciting "VAJRA-NAITRA SARVA-DHARMA MĀRAYA PHAṬ," one should meditate on oneself as Vajranetra, abiding in the midst of the assembly of all Buddhas, just as before. Then, if one meditates throughout the entire night while resolving that all things are naturally pure, one will attain the state of abiding in the Prajñāpāramitā. Consequently, all phenomena, which are of a nature characterized by objective apprehension, will be subdued and slain. As it is said in the Uttaratantra: "By slaying, one will attain the siddhi." This very samādhi is what is meant by "the Tathāgatas are also to be destroyed therein."
Regarding "all vajras": having performed the yoga of Vajrakarma as taught in the Great Vajradhātumaṇḍala, one should again bind the great mudrā of Vajrakarma as taught in the Dhāraṇīmaṇḍala. Reciting "VAJRA-VIŚVA-RAKṢA SARVA-VAJRA HAṂ," one should meditate for one month using the practice of four sessions, just as before. Then, one should meditate throughout the entire night. Thereafter, whichever sentient being or deity is to be accomplished will be protected. By means of that very application of Vajraviśva, one should visualize a crossed vajra (viśvavajra) on the crown of the head while reciting "VAJRA-VIŚVA-RAKṢA SARVA-VAJRĀṆĀṂ HAṂ."
One should visualize the object of accomplishment being contained within its light rays. Furthermore, if one performs the protection of the site in this manner at the time of drawing the maṇḍala, fears such as wind and rain will not arise. Regarding the phrase "Then," and so forth: the "Vajra Secret" is the maṇḍala of the dhāraṇī. Its mudrās are the Vajrasattvī and so forth. Its "wisdom" is the certainty; "one should train in that" is the proximate instruction. Regarding the phrase "In the meditative equipoise of the Sattvavajrī": this refers to making [the visualization] stable through the power of meditating on a five-pronged vajra within the moon maṇḍala at one's own heart. This is because it is said: "Within my own heart..." This is what is being shown: having performed the yoga of Vajrasattva as taught in the Great Vajradhātu Maṇḍala, one should subsequently bind the Sattvavajrī as taught in the Dhāraṇī Maṇḍala. Reciting "Vajraguhya-samaya aḥ," one should generate a five-pronged vajra, red in color, with blazing red light rays flickering everywhere, upon a moon maṇḍala at one's own heart, and meditate for the duration of two months. Then, for one month, one should meditate through the application of emanation and reabsorption, and finally, meditate throughout the entire night. Thus, having settled in the meditative equipoise of the Sattvavajrī...
One should gaze with the vajra-vision at one’s own heart exactly as described, and emanate from one’s heart a mass of light rays like the Sattvavajra as spoken of. If one fills the entire body of the one to be brought down with these, they will certainly descend. Likewise, through the yoga of Vajraratna, one should bind Vajraratnī as taught in the Dhāraṇīmaṇḍala and accomplish the Ratnavajra. Through the yoga of Vajradharma, one should bind Vajradharmī as taught in the Dhāraṇīmaṇḍala and accomplish the Dharmavajra. Through the yoga of Karmavajra, one should bind Karmavajrī as taught in the Dhāraṇīmaṇḍala and accomplish the Karmavajra.
Having thus performed the accomplishment of Ratnavajra and the others, later at the time of the ritual activity, one should likewise perform the yoga of Vajraratna and, having bound Vajraratnī, accomplish the rite while gazing with the blazing-vision and emanating from one’s own heart a light like that of a ruby; by making their body like the setting sun, one should summon them. Through the application of Vajradharma, one should bind Vajradharmī and emanate from the heart a mass of lotus light rays like a venomous snake; gazing with the wrathful-vision, one should destroy malicious sentient beings. Through the application of Karmavajra, one should bind Karmavajrī and emanate from one’s own heart a mass of light rays like a crossed-vajra.
If one gazes with a loving look and contemplates that which is to be accomplished as being contained within it, one will be perfectly protected. Then, by the words "thereupon" and so forth, it is taught that the siddhis taught in the dhāraṇī maṇḍala should be accomplished by performing the yoga of one’s own deity as taught in the great Vajradhātu maṇḍala, and by accomplishing the great yoga through the application of Vajrasattva. Furthermore, the deities in the dhāraṇī maṇḍala and elsewhere should be sealed with the four mudrās taught in the dhāraṇī maṇḍala and accomplished accordingly. The great mudrā of the dhāraṇī maṇḍala is the great secret mudrā of the vajra; here, the specific distinction of the hand mudrā itself is the "great mudrā" because it is bound in accordance with the painted [image], and all deities are to be depicted by way of their symbolic mudrās rather than by way of their physical forms. Nevertheless, because it reveals the body, it is called the "great mudrā." "One should learn the binding" means the definition of their binding. "Arising from the vajra palms, the great secret is thoroughly explained" means it is the "great secret" because it is to be strictly concealed. By this, it is shown that wherever there is no specific prohibition, the vajra palms are the cause for generating all great mudrās. "Having crossed the two thumbs..." [and so forth].
Regarding the phrase "the two thumbs in the manner of a cross-legged posture," this refers to the two thumbs being interlaced. Regarding "by bending the tips of the index fingers," this means that they are both index fingers and their tips are bent; thus, it is so called. Since those bent index fingers are to be joined at the middle joint of the two aligned middle fingers, it says, "joined at the joint of the aligned middle fingers." If one asks what the name of this is, it is said: "It is explained as the Sovereign Lady of the Vajra Expanse." This means she is the sovereign of the vajra expanse. The principal [deity] is Vairocana, the Lord of the Vajra Expanse, and whatever is his mudrā is called the Sovereign Lady of the Vajra Expanse. The meaning of this is as follows: with the left thumb of the vajra-palms pressing down on the right, and the left pressing down on the base of the right index finger, the two index fingers are made like hooks and placed upon the middle joint of the middle fingers. The middle fingers should be bent at the third joint like a sword. Since the Sovereign of the Expanse is the principal [deity], the Sovereign Lady of the Vajra Expanse is Vairocana, and because this is his mudrā, it is the Sovereign Lady of the Vajra Expanse. Regarding "that very [mudrā] should make the middle fingers vajras," this means that the two middle fingers of the Sovereign Lady of the Vajra Expanse herself are joined and made into tips; it is not the vajra-palms. If it were accepted as the vajra-palms, it should not be called "that very [mudrā]."
This is because it is not connected to or governed by that [specific deity]. By this, the mudrā of Vajrabhāṣī and Sattvavajrī is established in the place of Akṣobhya. Regarding the phrase "the two middle fingers should be made into a jewel," the word "as" (zhes bya ba) has the sense of a qualification: from that very Vajradhātvīśvarī, the two middle fingers are bent back and made to resemble a jewel; this is the mudrā of Ratnasaṃbhava’s own empowerment and of Ratnavajrī. Regarding "the ring, little, and middle fingers are the lotus," from that very Vajradhātvīśvarī, the middle, ring, and little fingers are made to resemble the petals of a lotus; this is the one called "Weapon" and the mudrā of Dharmavajrī. Regarding "the fingers of the hand are fully extended," from that very Vajradhātvīśvarī, the palms are joined and all the fingers are extended; this is the one called "All-Vajra" and the mudrā of Karmavajrī.
Having thus shown the mudrās arising from Vajradhātvīśvarī, now, with the words "the index fingers are the vajra" and so forth, the mudrās arising from the vajra-palms are shown. Joining the two index fingers of the vajra-palms together at their tips is the "index-vajra," the mudrā of Samantabhadrī. Regarding "the two index fingers," making the two index fingers of the vajra-palms into two hooks is the mudrā of the Tathāgata-Aṅkuśī. "That very [mudrā] hidden by the two thumbs..."
Regarding the phrase "thus it is said": by raising the two thumbs of the previously explained tathāgata-aṅkuśa mudrā and covering the third joint of the two index fingers, this is the mudrā of Rati.
Regarding "Bestowing Excellence": snapping the fingers and thumbs of the vajra-añjali is the mudrā of Lakṣmī.
Regarding "Jewel Index": bending the backs of the two index fingers of the vajra-añjali to resemble a jewel is the mudrā of Ratnāgrī.
Regarding "The Blazing Light of the Jewel-Index": from that same mudrā, the "jewel-index" refers to making the index fingers like jewels and extending all other fingers; making them like blazing rays of light is the mudrā of Ratnapradīpā.
Regarding "Aligning the Ring Fingers, the Little Fingers as Jewels": from the vajra-añjali, aligning and joining the two ring fingers and bending the backs of the two little fingers to resemble jewels is the mudrā of Dhvajāgrakeyūrā.
Regarding "That Very One Completely Circled": circling that very mudrā of Dhvajāgrakeyūrā in the manner of a smile is the mudrā of Hasitavatī.
Regarding "Extending the Tips of All": from the vajra-añjali, extending all fingers and holding them like a slightly opening lotus is the mudrā of Vajrapadma.
Regarding "Inserting the Thumb between the Little Fingers": this refers to the two thumbs being placed evenly and held inward.
The meaning of this is as follows: From the vajra-palms, the two thumbs are joined and placed inside; this is the mudrā of Samantādhāriṇī. "The fingers are fully extended in a wheel" means that from the shape of the vajra-palms, they are slightly opened; this is the mudrā of Sarvacakriṇī. "That very same [mudrā] is also brought forth from the mouth" refers to the mudrā of Sarvacakriṇī. Bringing the mudrā itself forth from the mouth in the manner of uttering words upward is the mudrā of Sāhasrajāpinī. "Extending the thumbs, cover with the vajra" means that from the vajra-palms, the bases of the two index fingers are aligned with the two thumbs to cover them; this is the mudrā of Siddhivariṣṭhā. "Joining the index fingers, insert them inside" means that from the vajra-palms, the two index fingers are joined and inserted inside at the bases of the two thumbs, and the vajra-palms are covered by the two thumbs; this is the mudrā of Sarvarakṣiṇī. "From that very same [mudrā], separate the two thumbs" means that from the mudrā of Sarvarakṣiṇī itself, the two thumbs are separated and placed at the mouth; this is the mudrā of Ojohārī. "Then, make them vajras inside" means that from the mudrā of Ojohārī itself, the two thumbs are inserted inside and placed between the respective little fingers and ring fingers; joining the index fingers and placing them behind is the Great Dhāraṇī Mudrā.
From Vajralāsyā up to Vajrāveśā, the samaya-mudrās taught in the Great Vajradhātu Maṇḍala are asserted to be the very mahāmudrās within the dhāraṇī maṇḍala. Regarding the statement, "Those secret vajras arise from the vajra-binding," "vajra" here refers to the families of Akṣobhya. "Their secret" is a term for the secret samaya-mudrās. These mahāmudrās arise from the vajra-palms; since they arise from the vajra-binding, they become the secret samaya-mudrās of those [deities]. Their characteristics should be understood as follows: the vajra formed by the index fingers of the vajra-binding is that of Samantabhadrī. The tips of the two index fingers joined are those of the Tathāgata-Aṅkuśī. The two thumbs concealed are those of Rati-rāgā. The "bestowing of excellence" is the samaya-mudrā of Bhadra. Regarding the statement, "The secret characteristics of the Dharma are formed by the palms drawn inward," "Dharma" refers to the family of Amitābha, and "its secret" refers to the secret samaya-mudrās. "Palms" refers to the hollowed palms. "Inward" means within that very [hollow]; that which is accomplished by meditating in a manner similar to that interior is what is meant by that term. By means of the signs of the palms drawn inward, that very secret of the Dharma becomes the mudrā of the secrets arising from the vajra-palms.
This is taught as follows: With the palms joined, all fingers are extended and held slightly open like a lotus; this is the mudrā of Vajrapadma. With the palms joined, the two thumbs are inserted between them and held; this is the mudrā of Dhāraṇī. With the palms joined and bound, the inner hands are formed into a vajra-palm, and the fingertips are held without touching one another; this is the mudrā of Sarvacakrā. This very mudrā, when brought to the mouth, is the secret samaya-mudrā of the thousand-fold recitation.
Regarding the statement, "The secret of activity abides within; it is taught as activity by means of the signs," here, the family of Amoghasiddhi is "activity." Its "secret" refers to the secrets of the secret samaya-mudrās. Binding the vajra-palms within, the two thumbs are joined at the base joints of the two index fingers and held there; this is the mudrā of Siddhivara. Binding the vajra-palms within, the two index fingers are aligned and placed at the base of the thumbs, which are then covered by the two thumbs; this is the mudrā of Sarvarakṣā. From the very mudrā of Sarvarakṣā, if the two thumbs are opened and placed at the mouth, this is the mudrā of Ojo'pahāriṇī. Holding the mudrā of Ojo'pahāriṇī in that same way, the tips of the two index fingers are joined back-to-back, and the two thumbs are joined and placed between the respective little fingers and ring fingers; this is the secret samaya-mudrā of the dhāraṇī-mudrās.
Thus, because the signs abiding within are thoroughly taught as activity, they become the secret of activity.
One should understand that through the application of the mahāmudrā or the samayamudrā of Vajradhātvīśvarī and the others, the secret samayamudrā becomes secret. Otherwise, the accomplishment of Vajradhātvīśvarī and the others, who arise from the samayamudrā, would not exist. The dharma-syllables, such as the letter A and so forth, are the dharma-mudrās beginning with Samantabhadrī and extending up to the dhāraṇīmudrā. It should be understood that the remaining ones are those taught in the Great Maṇḍala of the Vajradhātu.
"Having made the two secret mudrās, one should perform the karmamudrās." This means that the mahāmudrās which reveal the secret body from Vajradhātvīśvarī up to Vajrāveśa are the secret mudrās. Having made those two, one should bind the karmamudrās according to the method taught in the Vajradhātu. The method for that is as follows:
"The fingers of the left vajra should be raised within the right. This is the mudrā of Supreme Enlightenment, which bestows the enlightenment of the Buddhas. It is the touch of the Immovable One, and likewise the supreme jewel-giving. It is the supreme samādhi of Amitāyus, and the granting of fearlessness by the Infallible One. Next, the karmamudrās shall be explained in brief. The Sattvas such as Vajrasattva and the others perform the vajra activities; with both [hands] in a majestic pose and brandishing [the vajra]..."
Abiding like one holding a hook, in the manner of shooting an arrow, and placing [the hands] at the heart with the words "Excellent!"—the empowerment is performed with the vajra. One should display the sun at the heart, placing the elbows on the left side. Likewise, one should turn the face around; with the right hand, one should separate the left. At the heart, the left hand bows with a sword. One turns the fire-brand wheel and brings both vajras forth from the mouth. With the vajra dance, one releases [the mudrā] and places the palms at the cheeks and the crown of the head. The armor is the little finger and the supreme fangs; the two fists are pressed down. This is done in the manner of the vajra's pride. One should bow with a shifting intention. Binding the garland and bringing it forth from the mouth is the vajra dance. In the manner of the vajra fist, one likewise offers incense and so forth. This is the performance of the offering mudrās for making offerings to all the buddhas. Binding the hook with the index finger, from the little finger, is the great hook. The wrists are knotted and the two index fingers are ringed; the two backs are also aligned and pressed down. Thus it is said. "As many supreme samayas as there are, having separated them into two, it is likewise"—this means that just as the great mudrās are made into two and the action mudrās such as supreme enlightenment are bound, likewise, having made the samaya mudrās into two and binding them in the manner previously explained, they become action mudrās. The accomplishment of these action mudrās arising from the samaya mudrās is the cause of attainment. "Samayas tvaṃ" is the mantra.
One should recite this and perform the binding. Following that, one should apply the respective dhāraṇī mantras to the activities. If one asks, "What will happen by doing so?" it is said: "By my binding, accomplishment is attained." This means that by binding oneself, the practitioner will be granted their desired aims. If one asks, "In what way?" it is said: "The nature of bliss for those attached to desire." Since they are objects of desire, they are called "desires"; the meaning is that Vajrasattva, who is characterized by awakening, is the very object of longing. Attachment to that is "desire-attachment," and it is shown that by this, one's own continuum, which is the nature of bliss, will come to exist. Because the karmamudrās are accomplished by a mind that has thus attained the signs, and not by others, it is said: "Not even a single one of these karmamudrās, which arise from the samayamudrās, should be bound at all times." If one then asks, "At what time should these be bound?" it is said: "The wise should apply them in secret or for a great purpose." Regarding that, the secret activity is as follows: having drawn the maṇḍala of accomplishment exactly as in the Uttaratantra, and having perfectly worshipped the dhāraṇī goddesses with all offerings, one binds the karmamudrā and, through the meditative absorption of Vajrasattva, meditates on the recollection of the Buddha, and enters the orifice of the woman's body.
Regarding the passage beginning with "Women will be brought under control," and so forth, it is for the sake of the great purpose, the samaya, and the conferral of empowerment that the dhāraṇī maṇḍala is to be drawn. In that context, these action mudrās (karmamudrā) arising from the samaya mudrās must be applied by one skilled in the application; therefore, it is said: "The wise should apply them." The meaning of "the wise" is one who knows the suchness (tathatā) of the action mudrās arising from the cause of the samaya mudrās.
If one asks: "Why should the practitioner not apply these even during the time of the preliminary service (pūrvasevā) and so forth?" For that reason, it is said: "The self abides in all of these." Because the Tathāgatas, whose nature is awakening, abide in the mind endowed with mindfulness and insight—the self of all—and because the practitioner has entered into that very nature, these [mudrās] arise from that. Therefore, since these action mudrās are the secret consorts, the steadfast goddesses of the self-arisen Buddhas, the Blessed Ones, they must not be made manifest to all ordinary people.
Even if that is so, if one asks: "Why should the practitioner not apply them at all times?" It is said: "If one is intensely attached to the practices." Because the yogins who are intensely attached and clinging to the daily meditation on the action mudrās might think, "I shall abandon my own lord," the "lord" refers to the Tathāgata. If one asks, "In what way?"
It remains stable until the very end of one’s future lives. This is what is being shown: having completely abandoned all the Tathāgatas, who are one’s own masters, in every respect, the practitioner desires to delight in the [consort] herself. Therefore, the practitioner should generate supreme devotion toward the Tathāgatas and, while accepting such worldly conventions, should not constantly employ the Guru’s consort for one’s own activities; rather, they should employ her at the specifically determined times. In that way, if one employs her after obtaining the signs at the determined times, they will certainly accomplish the siddhi that is desired through their delight. Therefore, if one employs her at other times, these will be misapplied, and because one has transgressed the command, the siddhi will be lost.
Having thus taught the specific method for accomplishing the action seal (karmamudrā) arising from the commitment seal (samayamudrā), the text then teaches the general activities such as the binding of the great seal (mahāmudrā) and so forth, with the words "Then, these seals..." and so on. By the word "and so forth," the releasing, stabilizing, donning of armor, and pleasing are included. In that regard, one should bind the vajra-descending seal with "vajrāveśa," generate the descent with "Aḥ," and then, according to the manner described, bind all the seals such as the great seal and so forth; this is the binding of oneself. As for others, one recites "vajra hūṃ bandha." This is what is being shown: according to the manner taught in the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala).
Having performed the yoga of one’s own deity, one should subsequently bind the great seal, the commitment seal, the dharma seal, and the action seal as taught in the Dhāraṇī-maṇḍala, reciting "vajra hūṃ bandha" while binding them; or else, one should seal the dhāraṇī goddess in front of oneself with one’s own four seals. Having thus taught all the rituals for binding the seals, the ritual for releasing them is now taught, beginning with the words, "Now, this is the release of those." One should bind the commitment seal of Vajradhātvīśvarī and recite "oṃ vajradhātvīśvarī hūṃ vajriṇī" three times; then, with "oṃ vajra muḥ," one should release that commitment seal at the crown of the head and imagine all the seals of Vajradhātvīśvarī to be released there. Likewise, having bound the commitment seal of Vajrāveśa with the mantra "vajra āveśa," one should recite "oṃ vajra muḥ" three times and release it from the location of one’s own left calf, imagining all the seals of Vajrāveśa to be released from there. In that way, all seals are released from the very same place from which they arose. Regarding the words "Ratnavajra" and so forth, one should stabilize the previously explained commitment seal of the noble Ākāśagarbha; having bound it, one should lift it from the region of one’s heart and, with the intention of conferring empowerment upon all the seals bound as previously described, place it at the location of one’s own empowerment and recite: "oṃ vajraratna abhiṣiñca."
Then, having formed those two mudrās, one should recite "Oṃ tridha vajra karmā catridha" while binding the armor with the two index fingers. Then, at the end of the armor, one should let the silk streamers hang as before and please [the deities] with the palms joined in equality; it is for the purpose of teaching this that it is said, "this very [mudrā]." The "samaya of binding" is a binding that must not be transgressed. What is meant by "pleasing with the palms joined in equality" is "by clapping the palms." If one asks with which mantra this is to be done, it is said to be "Oṃ guhya samāta la," and this should be performed three times. For those who are unable to perform the ritual in such an extensive manner, in order to stabilize the actions of binding and so forth, it is said: "Then, recite Vajrasattva as one pleases." The meaning is that for all the actions taught in the maṇḍala of the [deity] to be released and so forth, one should apply the recitation of Vajrasattva as one pleases. The remaining rituals should be taken from what is taught in the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala). Having performed the great yoga as taught in the Great Maṇḍala of the Vajra Expanse, one should draw the maṇḍalas of the dhāraṇīs of the Tathāgata family and so forth through the application of Vajrasattva. Since this was taught for the sake of sentient beings to be tamed by dhāraṇīs, it is the Dhāraṇī Maṇḍala. This is the commentary on the Dhāraṇī Maṇḍala. Having thus taught the Dhāraṇī Maṇḍala:
Now, with the words "Then," and so forth, the teaching begins concerning the beings to be tamed, as spoken from the Dharma Maṇḍala, in which the Dharma-mudrā is primary. The term "then" refers to what has just preceded; it follows immediately after the meditative absorption of the initial application. Here, the meditative absorption of the initial application should be understood as it was explained in the context of the Dhāraṇī Maṇḍala. The word "also" is used in reference to the Dhāraṇī Maṇḍala. "The Blessed One" refers to Vairocana. Regarding the phrase "all the Tathāgatas" and so forth: because it is both a vajra and subtle, it is the "subtle vajra," a five-pronged white vajra the size of a grain of barley. In that context, "that itself" is wisdom; this is certain. That which arises from it, or that itself, is the mudrā; the nature of the subtle vajra is the "wisdom-mudrā of the subtle vajra." The samaya of that wisdom-mudrā of the subtle vajra of all the Tathāgatas is the "samaya maṇḍala," as it is the maṇḍala of the meaning of samaya. In order to bless that, he entered into the meditative absorption known as "the blessing," and then spoke this supreme awareness of his own; this is what is meant by "uttered." This indicates the following meaning: the Blessed One Vairocana, having focused his mind one-pointedly upon the form of his own maṇḍala, uttered his own mantra.
Those who practice the conduct of the gateway of Secret Mantra should also, in this context, meditate upon the supreme king of the maṇḍala of the dharma of the Blessed One Vairocana, and by means of the pride of that, cause it to abide in the mind, and stabilize it with this mantra. One should understand that the same applies to the maṇḍalas of the families of Akṣobhya and the others. Since he is both all the tathāgatas and Vajrasattva, he is the Vajrasattva of all the tathāgatas; thus, for Akṣobhya and the others, there are the families of Akṣobhya. The "blessing of the samaya maṇḍala of the subtle-vajra wisdom mudrā of those [deities]" is the same as before. Since he is both all the tathāgatas and Vajraratna, he is the Vajraratna of all the tathāgatas; thus, for Ratnasambhava and the others, there are the families of Ratnasambhava. The "subtle-vajra wisdom mudrā and so forth of those [deities]" is the same as before. Since he is both all the tathāgatas and Vajradharma, he is the Vajradharma of all the tathāgatas; thus, for Amitābha and the others, there are the families of Amitābha. The "subtle-vajra wisdom mudrā and so forth of those [deities]" should also be understood in the same way. Since he is both all the tathāgatas and Vajrakarma, he is the Vajrakarma of all the tathāgatas.
[This refers to] Amoghasiddhi and the others, along with their respective families. These are the wisdom mudrās of the subtle vajra; because they are the maṇḍala of the samaya, it is the "samaya maṇḍala." In order to consecrate that, he entered into and actualized the meditative absorption called "the consecration," and then spoke this supreme awareness abiding in his heart—this is what is meant by "he spoke."
If some should think, "These five mantras were spoken in order to consecrate the maṇḍala," that is incorrect. This is because it is governed by the meditative absorption of the Supreme King of Maṇḍalas, and it is not the occasion for that. Why? Because the Blessed One stated that after meditating on the three meditative absorptions, the ground should be consecrated.
Regarding the phrase "Then," and so forth, it should be connected as: "the Blessed One Vairocana entered into meditative absorption." The "subtle vajra of the wisdom of all Tathāgatas" possesses the characteristics as previously described. The meditative absorption focused upon that is called the "subtle vajra of wisdom," and he entered into that.
This is what is being shown: the Blessed One Vairocana focused his mind one-pointedly on the emanation of the subtle vajra light rays and so forth. Furthermore, this is because it is stated: "As soon as the Blessed One had entered into meditative absorption," and so forth.
"At that very time" means that at that very instant, from the hearts of all the tathāgatas, such as Vairocana and the rest, that very mode of the sattvavajra which abides in the hearts of all the tathāgatas emerged as the rays of light of the subtle vajra-wisdom of the Blessed One, the Vajradhara. The meaning is that they emerged having become rays of light like the subtle vajra-wisdom. "Having illuminated all the world systems" means that those rays of subtle vajra-wisdom overwhelmed the light of the sun and so forth in all the world systems and illuminated them. If one asks what was accomplished by that illumination, it is said, "all sentient beings," and so forth. "Stabilizing all sentient beings in the meditative absorption of the subtle vajra-wisdom associated with all the tathāgatas" means stabilizing the meditative absorption of one-pointed mind focused on the subtle vajra. Since that very absorption occurs immediately following [the emergence of the rays] through the distinction of clarity, it is said, "having entered into that meditative absorption." "Stabilizing" means that by stabilizing it, it becomes perfected. Furthermore, by the phrase "having become one," the gathering of the rays of light is taught.
Regarding the phrase "visualizing the body of the vajra of the wisdom of meditative absorption": because it is the wisdom of meditative absorption, it is the "wisdom of meditative absorption." Through the cause of meditative absorption, it is ascertained as a subtle vajra. Therefore, since that is the body of the vajra of the wisdom of meditative absorption of the subtle vajra, it is the "body of the vajra of the wisdom of meditative absorption." The term "body of meditative absorption" refers to the very body of the vajra of the wisdom of meditative absorption. "Visualizing that" means to unify the light rays like those of a subtle vajra, thereby perfecting and manifesting that single body of the subtle vajra; such is the meaning.
If one asks, "Having visualized that, what becomes of the Blessed One Vajradhara?" it is said, "having gathered into one," and so forth. Those light rays like the subtle vajra gather into one and become the indestructible subtle vajra form of the wisdom body of the Tathāgatas, as in the context of the Sattvavajra. Then, it is said, "they entered the heart of the Blessed One Vairocana." By entering the heart of Vairocana, one should understand that they have entered the hearts of all the Tathāgatas, because it will be explained below that "having entered the heart." The word "then" indicates an uninterrupted sequence. Thus, the meaning shown is as follows: in the manner just explained, immediately after entering the hearts of all the Tathāgatas from the hearts of all the Tathāgatas...
One should connect this with the phrase, "Abiding in the form of the subtle vajra, he spoke." If one asks what he said: it is the subtle wisdom of all the tathāgatas, the non-dual wisdom free from all conceptual elaborations. That itself is both the samaya and the "great," and is thus the "great samaya," which is the dharmadhātu. Its "vajra" is this mantra called sūkṣmavajra. "He spoke" means he uttered it. Then, regarding the passage beginning with "Then this," one should connect it with the phrase, "Vajrapāṇi uttered this inspired utterance." "From the hearts of all the tathāgatas" means from the forms of the subtle vajras. "Vajrapāṇi himself emerged" means that he emerged holding the vajra and bell of Vajrasattva as previously described. Having emerged, he blessed and generated himself in the form of the subtle vajra, and abiding in the direction of the crowns of all the tathāgatas, he uttered this inspired utterance. The word "Ema" (Aho) signifies wonder. "Of all the buddhas" means related to all the buddhas. "The great self of the subtle vajra" is so called because its nature is the dharmadhātu. If one asks what is so wonderful: it is said, "Because though subtle, it is great, it also expands the three realms." The meaning of the word "also" is "let alone other things."
Because it is the nature of the dharmadhātu and is therefore sublime, its emanation throughout all three realms is truly wondrous. Regarding the phrase "Then," and so forth: "Having spoken thus" means that, having abided in the form of a subtle vajra at the tip of the noses of all the tathāgatas, Vajrasattva uttered this inspired utterance. "From the direction of the tips of the noses of all the tathāgatas" means that, having reached the tips of the noses, the subtle vajra—the sign of wisdom—is to be expanded, which is to say, pervaded. Thus, that which is emanated is both subtle and a vajra, hence a "subtle vajra," and that itself is wisdom. Its signs are the sign of form and the sign of touch. Among these, the sign of form is that which is suitable to be apprehended by both the eye consciousness and the mental consciousness. The sign of touch is that which is suitable to be apprehended by both the body and the mental consciousness. Furthermore, when one meditates on a white five-pronged vajra the size of a grain of barley at the tip of the nose, it becomes suitable to be apprehended by the eye and mental consciousnesses. Having seen it, the arising of a touch that brings physical and mental bliss and satisfaction is the sign of touch. Having seen these two signs of the subtle vajra wisdom, they are to be emanated through the application of expansion; therefore, it says, "having pervaded with the bodies of all the tathāgatas."
It is the emanation that pervades with the bodies of all the tathāgatas. Then, in the manner of pervading and emanating throughout the entire expanse of reality (dharmadhātu), which is characterized by emptiness throughout the entire expanse of space, and by that very mode and aspect, the so-called "entire expanse of space" is pervaded by the subtle signs of wisdom in every single opening, just as it has been explained. Having thus pervaded the entire realm of space, one abides having blessed oneself within the expanse of the wisdom-vajra of all the tathāgatas. This means that because it is both the expanse of space and "entire," it is the "entire expanse of space." Because it emanates pervasively therein, it is "pervaded." Having emanated in that way, it is connected to the phrase "within the expanse of the wisdom-vajra of all the tathāgatas." Abiding there, having blessed and stabilized oneself, is the meaning of the Blessed One Vajrasattva abiding after having blessed himself as a five-pronged vajra the size of the entire expanse of space, and having caused all the tathāgatas to enter within it.
Regarding the phrase "Then," and so forth: it is the center of the wisdom-vajra of all the tathāgatas that pervades the expanse of space, as just explained. The "vajra-nature of phenomena" (dharmatā) is the mode in which there is no entering or turning back by the power of conceptual thought. To "focus" upon that is to first make it manifest.
Then, the blessing and generation of the subtle vajra-wisdom of all the tathāgatas as it was spoken is called "the blessing." Having entered into that meditative absorption, the meaning is that he dwelt in the center of the wisdom-vajra, having made his mind one-pointed in the manner of generating the subtle vajra of all the tathāgatas. "From that wisdom-vajra" means from that which is equal in extent to the entirety of space; through the power of invoking the meditative absorption that generates the subtle vajra-wisdom of all the tathāgatas, the essence of the wisdom of the meditative absorption of all the tathāgatas arises. This is the essence that generates the wisdom of the subtle vajra meditative absorption, which was brought forth by the Blessed One Vajrasattva. It should be understood that by the manner of entering the subtle wisdom of the Blessed One Vajrapāṇi, he abides having become the form of a vajra. Because it is both wisdom and subtle, it is "subtle wisdom," which is the subtle vajra. The meditative absorption by way of entering that is the "manner of entering subtle wisdom." By that manner of entering subtle wisdom, after having entered the bodies of the five tathāgatas, such as Vairocana and the others, it abides having become the form of a vajra in their hearts.
By the phrase, "having entered the bodies of all the Tathāgatas in the manner of entering the subtle vajra-wisdom, it remains having become the shape of a vajra in the heart," this is what is shown: the Blessed One Vajrapāṇi, having spoken the essence mantra that generates the subtle vajra, blessed himself as the subtle vajra and dwelt in the navel region of all the Tathāgatas. Then, while reciting "Vajra-nābhi-tathāgata hūṃ," he gradually emerged from that navel region and dwelt at the tips of the noses of all the Tathāgatas. Then, from the region of the noses of all the Tathāgatas, he entered through the nostrils of all the Tathāgatas and remained in the form of a subtle vajra upon a moon maṇḍala in their hearts.
Regarding the phrase "from that vajra of the beings of all the Tathāgatas," this refers to the subtle vajras that have entered the hearts of Vairocana and the others. Since it is both wisdom and great, it is "great wisdom," which refers to those from Vajrasattva up to Vajrasādhu. Their "essence" consists of the four sounds that reveal them, which have been brought forth while residing in the heart. The "wisdom of Vajrasattva" is the certainty of the Great Seal of the Blessed One Vajrasattva as taught in the Dharma Maṇḍala.
That which is the mudrā of that very [reality] is the wisdom mudrā of Vajrasattva, which is this mantra: vajrātmako. The wisdom of the blessing that gathers all the Tathāgatas is the certainty of the Great Mudrā of Vajrarāja, as taught in the Dharma Maṇḍala. That which is the mudrā of that very [wisdom] is the wisdom mudrā of the blessing that gathers all the Tathāgatas, which is the mantra: hṛdvajrāṅkuśa. The wisdom that pleases all the Tathāgatas is the certainty of the Great Mudrā of Vajrarāga. That which is the mudrā of that very [wisdom] is the wisdom mudrā of the wisdom that pleases all the Tathāgatas, which is the mantra: tiṣṭha rāgavajra praviśa hṛdayam. The wisdom of great joy is the certainty of the Great Mudrā of Vajrasādhu, as taught in the Dharma Maṇḍala. That which is the mudrā of that very [wisdom] is the wisdom mudrā of the wisdom of great joy, which is the mantra: aho vajratuṣṭi. Since they are both all the Tathāgatas and great meditative absorptions (samādhi), they are the great meditative absorptions of all the Tathāgatas; these are the one-pointed states of mind consisting of bodhicitta, the invitation of the Tathāgatas, the act of pleasing them, and the expression of "Excellent!" The explanation of the manner in which the subtle wisdom enters the heart is complete.
"Entering into his own heart" means entering into the heart of Ratnasambhava. The essence mantra of the Blessed One Vajrasattva, vajra-nābhi-tathāgata hūṃ, emerges from the heart of Akṣobhya. Reciting this, it abides in the region of Ratnasambhava’s navel; then, emerging gradually, it abides at the tip of Ratnasambhava’s nose. From there, it enters his heart through the nostrils. Having blessed oneself in the form of a vajra within the heart, it enters and remains, having stabilized oneself in the form of a subtle vajra within that very heart of Ratnasambhava—this is the meaning.
"Then" refers to from the subtle vajra abiding in the heart of Ratnasambhava. The "wisdom of the vajra empowerment of all the Tathāgatas" is the certainty of the Great Seal of the noble Ākāśagarbha as taught in the Dharma Maṇḍala. That which is the seal of that very [wisdom] is the "wisdom of the vajra empowerment of all the Tathāgatas," which is the mantra vajra-ratna-ātmako.
Because it is both a maṇḍala of light and great, it is the "Great Maṇḍala of Light." Its "great array" is the Great Seal of Vajrasūrya as taught in the Dharma Maṇḍala. The "wisdom" of that is the certainty. That which is the seal of that very [array] is so called, which is the mantra hṛdaya-vajra-sūrya.
The wisdom that fulfills the hopes of all tathāgatas is the certainty of the great mudrā of Vajraśrī. That which is the mudrā of that very [wisdom] is so called; it is the mantra tiṣṭha vajra dhvajāgra vaṃ. Because it is both joy and great, it is "Great Joy" (mahāmuditā), which is mental bliss. Its "force" is its spontaneous engagement. Its "arising" is its birth; the meaning is the accomplishment of the great mudrā of Vajra-laughter. Its wisdom is the certainty. That which is the mudrā of that very [wisdom] is called the "mudrā of the wisdom of the arising of the force of Great Joy"; it is the mantra hṛdaya vajra hasa. "The samādhi of the jewel of all tathāgatas" means the one-pointed mental focus on the jewel-like forms of the wealth, fearlessness, loving-kindness, and the gift of Dharma of all tathāgatas. Because it is both one's own heart and the vajra essence, it is the "Vajra Essence of One's Own Heart." That which is the moon at the heart of the Blessed One Amitābha is the subtle vajra essence of the Blessed One Vajrasattva. From the heart of Ratnasambhava, it emerges in the manner previously explained and, having been blessed and stabilized as the nature of the subtle vajra called the "vajra shape," it remains at the heart of Amitābha.
The equality of all phenomena is their sameness in emptiness. The wisdom of that is the certainty of the Great Seal of Vajradharma as taught in the maṇḍala of the expanse of reality (dharmadhātu). That which is the seal of that is so designated; it is the mantra vajrapadmātmaka. The wisdom of all the Tathāgatas is the certainty of the Great Seal of Vajratīkṣṇa. That which is the seal of that and so forth is the same as before; it should be understood as the mantra hṛdvajrakośa. Because it is both a wheel and great, it is the Great Wheel—the maṇḍalas of the Vajradhātu and so forth. Entering into those is entering the Great Wheel; it is the wisdom of that Great Seal of the Vajra Cause. That which is the seal of that is so designated; it is the mantra tiṣṭha vajracakra hṛdayaṃ praveśa. Because they are both all the Tathāgatas and the words of the Dharma, they are the Dharma-words of all the Tathāgatas—the Blessed One Vajrabhāṣa. That itself is without conceptual elaboration, non-conceptual. The wisdom of that is the certainty. That which is the seal of that is so designated; it is the mantra vajrajihvāgrahṛdaya. "The meditative absorption (samādhi) of the Dharma of all the Tathāgatas" refers to the uncontaminated meditative absorption of all the Tathāgatas and—
He focused his mind one-pointedly on the dharmas of the perfection of wisdom, the bases of miraculous power, and the four types of correct analytical knowledge. Regarding "the vajra essence in one's own heart": it is both one's own heart and the vajra essence; thus, it is the "vajra essence in one's own heart." That which is the subtle vajra within the moon at the heart of the Blessed One Amitābha is the "vajra essence in one's own heart." Emerging from that vajra and entering that vajra essence means: from the moon maṇḍala at the heart of Amoghasiddhi, because it is the essence of the subtle vajra, it is therefore called the "vajra essence." As for "entering there": having emerged from the heart of Amitābha in the manner previously explained, one enters after stabilizing oneself in the form of the subtle vajra. Because it is both all the Tathāgatas and various activities, it is the "various activities of all the Tathāgatas." This is the wisdom of the nature of the great vajra action mudrā taught in the Dharma maṇḍala. That which is the mudrā itself is the "wisdom mudrā of the various activities of all the Tathāgatas," which is the mantra sarvavajrātmako. The "vigor difficult to overcome" is the great vajra protection mudrā, which is its wisdom.
That which is the mudrā of that very [wisdom] is the mudrā of the wisdom of diligence that is difficult to overcome; it is the mantra called hṛdayavajrakavaca. Because they are both māra and sarva, they are "all the māras." Their maṇḍala is the fourfold army of the limbs. Because he completely destroys them, it is the "destroyer of the maṇḍala of all māras," which is the body of the great mudrā of Vajrayakṣa and its wisdom. That which is the mudrā of that very [wisdom] is so called; it is the mantra called tiṣṭhavajrayakṣahṛdaya. Because the binding of all the tathāgatas is the great mudrā of the vajra-fist, it is its wisdom. That which is the mudrā of that very [wisdom] is called the "wisdom of the binding of all the tathāgatas"; it is the mantra called vajramuṣṭihṛdaya. The so-called "samādhi of the activity of all the tathāgatas" is the one-pointed mental engagement in the diligent practice of discerning the enlightened activities of all the tathāgatas. The word "then" (atha) refers to the immediate sequence, right after the emanation of the sixteen mantras. The Blessed One Vajrapāṇi is Vajrasattva. The manner in which he is pervaded by the signs of the wisdom of the extremely subtle vajra has already been explained. In that manner, he emerged from the hearts of all the tathāgatas. He is also a great bodhisattva.
Because he is also Vajrapāṇi, he is the Great Bodhisattva Vajrapāṇi, who is Vajrasattva. His body is the body of the Great Bodhisattva Vajrapāṇi, and he has become that. This is what is being shown: having exhorted himself by means of the sixteen mantras, he completely fills the bodies of all the Tathāgatas with the signs of the subtle vajras. Then, from the bodies of all the Tathāgatas, he emerges in the very form of the subtle vajras. Through these becoming one, he generates himself as Vajrasattva. Having thus generated himself, he again abides in meditative equipoise upon the samādhi of his own essence; this is how the connection should be understood. The word "again" (yang) means "once more"; having first become Vajrapāṇi, he then becomes in the manner of all the Sattvas and so forth. Since they are Vajrasattva and the others, and are also Great Bodhisattvas, they are the "Vajrasattva and other Great Bodhisattvas." Their bodies are their physical forms. As for their respective signs: the vajra, the vajra hook, the arrow, the joyful [gesture], the jewel, the sun, the victory banner, the smile, the lotus, the sword, the wheel, the tongue, the crossed vajra, the armor, the fangs, and the fist—having placed these in the form of grains of rice at the outer heart, one should arrange them in the shape of the layout of the Great Maṇḍala of the Vajra Expanse.
Having arranged them in that manner of placement, to settle in meditative equipoise on the samādhi of one’s own essence is to settle in equipoise in accordance with the meaning of one’s own essence; thus, one abides having made that manifest. Just as Vajrasattva and the other sixteen bodhisattvas abide having placed their respective signs at their own hearts and settled in the samādhi of their own essence, one should understand that they likewise abide in the manner of Vairocana and so forth, up to Vajrāveśa. Therefore, the passage beginning from "Then the Blessed One" up to "abided in meditative equipoise on the samādhi of his own essence" teaches the supreme king of maṇḍalas samādhi.
Furthermore, having performed the great yoga as taught in the Great Vajradhātu Maṇḍala through the yoga of Vajrasattva, the yogin—having settled in the previously explained samādhi of the initial application and abiding in the divine pride of the five Tathāgatas—should hold the Dharma maṇḍala in mind and stabilize it with the five mantras. Then, possessing the divine pride of Vairocana, one should again, through the samādhi of oneself as Vajrasattva, exhort: "Perform the subtle vajra treasury!"
Then, immediately following that exhortation, [the practitioner] emerges in the form of subtle vajra rays, illuminating all world systems. Having generated the subtle vajra samādhi in the realms of sentient beings according to their respective fortunes, [the rays] return and reassemble into a single subtle vajra, which generates oneself. Entering the heart of Vairocana, one recites "sūkṣmavajra." Emerging from the heart of Vairocana in the very form of a subtle vajra, one abides at the tip of the nose of the Tathāgata and utters this inspired utterance. From the tips of the noses of all those Tathāgatas, the signs of the subtle vajras attain the bodies of all the Tathāgatas. From those bodies of the Tathāgatas, the signs of the subtle vajras again fill the entire expanse of space. One should then generate oneself as the single-pointed wisdom vajra of all the Tathāgatas, equal in extent to the entire realm of space, and abide therein.
Then, with the pride of all the Tathāgatas, one should focus the mind one-pointedly on the generation of the subtle vajra in the center of the wisdom vajra of all the Tathāgatas. Reciting "vajranatathāgatā hūṃ" from that great vajra, one obtains the mantra of the form of Vajrasattva. Having become a subtle vajra at the region of the navel of all the Tathāgatas, one emerges from the region of the navel.
Abiding at the tip of the nose of the Tathāgata, one should cause those Tathāgatas to enter and remain at their hearts in the form of subtle vajras through the nostrils. Then, the mantras emerge from the hearts of the Tathāgatas exactly as they are, and they emerge from the bodies of all the Tathāgatas in the manner of subtle vajras. These merge into one, and one emanates oneself as Vajrasattva. From the body of Vajrasattva, one emanates the forms of the thirty-seven deities. Reciting one's own mantra and arranging them in the manner of the Vajradhātu Maṇḍala is taught to be the "Supreme King of Maṇḍalas" meditative stabilization.
Then, the third meditative stabilization, the "Supreme King of Activities" preceded by the withdrawal, should be practiced according to the method taught in the Great Vajradhātu Maṇḍala. In order to accomplish the Mahāmudrā and so forth taught in the Dharma Maṇḍala, the extensive rituals for the master’s activities and the entry into the Dharma Maṇḍala and so forth are taught, beginning with the words "Then..." and so on. The word "then" refers to what has just passed, immediately following the preliminary service. Furthermore, here, having meditated on the maṇḍala at the tip of the nose according to the ritual of the maṇḍala of the four mudrās explained below, one should perform the yoga and likewise the great yoga as taught in the Vajradhātu Maṇḍala.
One should recite all the mantras taught in the Dharmamaṇḍala one hundred thousand times, or meditate upon the Dharmamaṇḍala preceded by the three samādhis until signs arise. The wisdom of the samādhis of all the tathāgatas consists of the certainty of the thirty-seven samādhis and the certainty of the subtle vajra and so forth. The superknowledges of all the tathāgatas are six; these are the superknowledges of the wisdom of the samādhis of all those tathāgatas. Their accomplishment is the preliminary practice, and for that reason [it is taught]. The word "this" refers to what resides in the mind. The wisdom of the subtle vajra is the subtle vajra itself; the statement "that maṇḍala indicated by it is explained" means it was spoken. To demonstrate that very point, the words "Then..." and so forth were spoken. The word "then" refers to the occasion, meaning "this should now be commenced." Furthermore, because without entering the jñānamaṇḍala, the siddhis taught in the subtle maṇḍala will not be attained, it must therefore be correctly explained. "The supreme Dharmamaṇḍala" refers to the maṇḍala in which the dharmamudrā is primary; "supreme" means most excellent. "Because it is similar to the Vajradhātu" means it is similar to the emanated Dharmamaṇḍala. If one asks what its name is, it is stated: "it is explained as the Subtle Vajra."
"In the manner of the great maṇḍala, the great beings should also be placed," means that, just like the great Vajradhātu maṇḍala, all maṇḍalas should be drawn and the great beings, such as Vairocana and the others, should be placed in that very same order. One should draw them correctly while reciting the mantras taught in the Dharmamaṇḍala. If one asks how they are to be drawn, it is said: "In the center of the vajra, draw the Buddha." The five Tathāgatas should be drawn upon the seats as previously described, and a five-pronged vajra should be well-drawn; at its handle, the five Tathāgatas, such as Vairocana and the others, should be drawn. "Also in the Buddha maṇḍalas" refers to the maṇḍalas of Vajrasattva and the others, as these are also of the nature of the Buddha. "The great beings should be drawn" means that in those [maṇḍalas], the great beings, such as Vajrasattva and the others, should be correctly drawn. "Likewise, at the heart, the mudrā" means that at their hearts, there are their respective mudrās, such as the vajra and so forth. Just as the Buddha is drawn in the center of that, the great beings should also be drawn. If one asks in what posture the Buddha and the others should be drawn, it is said: "Abiding in meditative absorption."
The meaning is that one should enter by means of the conduct of meditative equipoise, having assumed the vajra posture. Regarding the phrase, "The two hands are bound in the vajra-fist," this means that from Vairocana down to the [Buddhas of the] Fortunate Aeon, these [deities] all sit with their two hands in the vajra-fist, placing their respective hand-symbols, the size of a grain of rice, at their own hearts; then, having turned the vajra-fist upward, they remain in the manner of holding a rosary.
Regarding the passage beginning with "Then," it means that after the maṇḍala has been drawn in this way, one should perform the rituals of entering oneself into the manner of the great Vajradhātu maṇḍala and so forth. Having performed [the rituals] such as the self-consecration and so forth, one receives the command as it is. Having done so, one does not speak of oneself. Then, for the sake of accomplishing the vajra, the Vajra Master, having bound the Vajra Hook of the Sattva and snapped the fingers many times, should summon all the Buddhas. At that time, all the Buddhas, together with Vajrasattva and the rest, fill all the maṇḍalas and assemble within the maṇḍalas. Then, while meditating on the Great Seal of Vajrasattva, one should recite the sublime one hundred and eight names for a short while. Then, when the assembly is pleased, the Tathāgatas become stable. Vajrasattva, having spontaneously accomplished himself, remains present as a friend. The word "then" indicates that this occurs immediately following what has been stated.
Regarding the phrase "the extensive ritual of summoning and so forth," this refers to the detailed procedure for summoning and the subsequent rites. How is this done? To summon all the tathāgatas, one should perform the activity mudrā of the vajra hook, insert those [beings] with the activity mudrā of the noose, bind them with the iron chain, and bring them under control with the vajra descent. One should then clear away obstacles and so forth with the vajra yakṣa.
Next, having closed the gates of the maṇḍala with the samaya mudrā of the vajra fist and the mantra oṃ vajrasandhi vaṃ, and having perfectly protected all [the boundaries] with the protection of the vajra protection activity mudrā and the mantra oṃ vajrarakṣa haṃ, one should offer the water for the face (argha) to all the deities of the maṇḍala using the mantra of Vajrasattva as taught in the Dharmamaṇḍala. Then, one should accomplish all the deities, such as the tathāgatas, by means of the samaya mudrās taught in the Dharmamaṇḍala.
Thereafter, having sealed [the deities] with the dharma, karma, and mahāmudrās, and having conferred empowerment with the empowerment mudrās, one offers the water for the face. Having made offerings and prostrations to all the tathāgatas and so forth with all the various offerings in the proper manner, one holds a tiny vajra the size of a grain of barley. In order to initiate the vajra disciple, one should receive the authorization as before; this is the extensive ritual of summoning and so forth.
Regarding the phrase "having performed the extensive rituals such as the entry into the great maṇḍala," this means that the rituals for the entry of the vajra disciples as taught in the Great Vajradhātu Maṇḍala are to be performed here in the same manner. Regarding the phrase "the sign of wisdom," a subtle vajra the size of a grain of barley is placed in the hand. Having thus explained the master’s ritual procedures and the extensive ritual for the entry of the disciples into the Dharma maṇḍala, it is now necessary to bestow the pith instructions for the desired siddhis upon those who have received the samaya and empowerments. Therefore, it is said: "One should train in the wisdom of the Mahāmudrā in order to make one’s own mind serviceable." One’s own mind refers to the mental consciousness and so forth. Its "serviceability" is for the sake of bringing it into meditative absorption; thus, the meditation on the subtle vajra is what makes one’s own mind serviceable. Because it is the mudrā of that meaning and is also "great," it is the Mahāmudrā—the mudrā of the subtle vajra as previously explained. Regarding the phrase "one should train in its wisdom," this means it should be taught.
"The tongue should be placed against the palate, and one should visualize at the tip of the nose." This means that the base of the tongue should be joined to the tip of the teeth and the upper part of the tongue, and at the "tip of the nose"—meaning the tip of the nose where the subtle vajra is situated—one should visualize and meditate upon it. If one asks what the result of this is: "By the blissful touch of the subtle vajra..."
"The mind will become composed," it is said. By visualizing a subtle vajra at the tip of the nose, the contact that is the nature of bliss is "blissful contact"; that is, it becomes the blissful contact of the subtle vajra. From that subtle vajra becoming a blissful contact, the meaning is that the mind becomes composed and one-pointed.
"If the sign of the blissful contact of the subtle vajra should arise," means that when the sign of the blissful contact of the subtle vajra arises in the body and mind, at that time, having made it stable: "That sign should be pervaded; that mind should pervade it entirely." "Should be pervaded" means to expand it extensively. In this context, the "sign" consists of two types: the sign of form and the sign of contact. Since that very mind should be projected toward the ten directions by means of those two signs as explained, it is said, "that mind should be pervaded entirely."
If one asks how it should be pervaded and projected everywhere, it is said, "pervade as much as desired." To project as much as desired is to pervade as much as desired. Why? Because it is said, "that mind should also pervade the three realms." This is what is being shown: when one meditates on the subtle vajra at the tip of the nose as two moons, whenever that is seen day after day, the yogi's entire body will be satisfied by the bliss of the subtle vajra's contact.
By the power of meditating on the form of the subtle vajra, when one perceives it pervading one's entire body, if one wishes to expand it further, one should imagine it pervading [the body] with the subtle vajra. Then, [expand it] to the village and so forth. Then, one should radiate it as far as the three realms. Then, as for the withdrawal: "It abides at the tip of the nose" means that the sign of the form, which pervaded the three realms like the subtle vajra, is withdrawn and should be inserted by the power of meditating on the subtle vajra abiding at the tip of the nose; such is the meaning. If one meditates in this manner, through the process of radiating and withdrawing, on the subtle vajra for three months, what will happen? To this, it is said: "From that time onward." From that time onward, whatever [meditation] such as the Mahāmudrā and so forth one meditates upon with extreme meditative equipoise and one-pointedness, all of those Mahāmudrās and so forth will be made stable; they will be directly realized. The word "itself" (ñid) should be understood as a restrictive particle and as indicating a sequence; it means "making stable itself." The "wisdom of samādhi" is the certainty of the subtle vajra samādhi. "Examined by that" is the meaning of "accomplishment." Then, this is their essence: [it concerns] the meditation on the subtle vajra at the tip of the nose, the radiating, the withdrawing, and the making stable. This is what is being taught:
After performing the yoga of one’s own deity according to the ritual explained in the Vajradhātumaṇḍala, one should bind the great mudrā of one’s own deity as explained in the Dharmamaṇḍala. Then, having placed the tongue against the palate, one should generate a subtle vajra at the region of one’s navel with the mantra vajranāvitathāgata hūṃ. Reciting vajranāvitathāgata hūṃ again, one should lift the subtle vajra from the region of the navel, extend it from the nostrils to the tip of the nose, and imagine it remaining there. Then, one should meditate while reciting sūkṣmavajra. At the time of withdrawal, one should draw it back through the nostrils and cause it to enter the moon at one’s heart with the mantra vajradṛḍhastiṣṭha. If one meditates in this manner for two months, practicing in four sessions each day, one will certainly attain the signs. Then, once the signs are attained and stabilized, one should recite spharaṇavajra and imagine subtle vajras emerging from the subtle vajra residing at the tip of the nose, pervading the three realms without exception or remainder. If one becomes weary from meditating, one should withdraw them with saṃharaṇavajra and cause them to enter the subtle vajra residing at the tip of one’s own nose, and likewise cause them to enter one’s own heart. One should meditate in this manner for about one month. Then, the Blessed One said, "The samādhi of the subtle vajra is perfected," and thereafter, whatever one meditates upon will be directly realized. As for the bodhisattva whose love is...
Regarding the phrase "thus it is said": whoever gathers others through benefit and happiness without any ulterior motive is called a "friend." The very nature or activity of a friend is "loving-kindness" (maitrī), which is defined by the gathering of others through benefit and happiness. As for the question, "With which sentient beings does the yogi become equal?" the meaning is: "With whom does one perceive equality?" If one asks, "In what manner?" it is said, "By means of great stability." Regarding the phrase, "In the manner of pervading with the mind": just as the radiation and stabilization of the mind were taught as being illustrated by the subtle vajra, in that same manner of pervading with the mind, one should pervade the objects of all sentient beings with that loving-kindness. This is what is being shown: having divided the realm of sentient beings into three—friends, enemies, and neutral parties—and having further divided each of those into three—small, medium, and great—one should first generate a mind that gathers the great friends through happiness. Then, one does so for the neutral, then for the small, then for the small neutral, then for the medium neutral, then for the great neutral. Then, one does so for the small enemy, then for the medium enemy. When one generates an intention that gathers the great enemy through happiness, making it identical to that of a great friend, at that time, one has attained loving-kindness. Following that, one should pervade and radiate it just as it has been described.
"By way of pervading with loving-kindness" means by way of radiating loving-kindness toward sentient beings, the various directions, and so forth. Regarding the phrase "one who is compassionate," ka refers to alms; because it obstructs [the cessation of] that alms, it is "compassion" (karuṇā). This means that when one sees the suffering belonging to the mental continuums of other sentient beings, one is tormented by that suffering and, desiring to deliver them from it, obstructs and radiates the happiness belonging to one's own continuum. "The nature of compassion" refers to "one who is compassionate," which is the yogi. "Possessing the welfare of all sentient beings" means with the intention of accomplishing the welfare of all sentient beings. "One should pervade through practice" means that it is not merely a matter of intention alone, but one should pervade and radiate through that very sequence; such is the practice of accomplishment. This teaches the following: it is not merely a matter of generating the mind of compassion alone, but rather one should strive to eliminate suffering to the best of one's ability. "All are naturally luminous" means that all things are, by their very nature or essence, luminous; thus, they are "naturally luminous." Furthermore, this is why it is said to be "primordially pure"; because it is pure from the very beginning, it is "primordially pure." If one asks why it is primordially pure, it is said to be "like space"; because it is similar to space, it is "like space."
This is the meaning of being "unstained like space." If one asks what those things are that are like space, it is for that reason that it says "dharma or non-dharma." In this context, "dharma" refers to non-attachment and so forth, while "non-dharma" refers to attachment and so forth. Since these are also ultimately emptiness, they are pervaded by the selflessness of all phenomena; this is the conceptual elaboration of the thought, the meaning of which is that one becomes joyful and delighted through the superior intention.
Having thus taught the pith instruction for meditating on joy, the pith instruction for meditating on equanimity is now taught: "Those who are difficult to tame, those who are similar, and those who are like them..." Here, "difficult to tame" refers to those with wrong views. "Similar to them" refers to those who, despite holding the view of existence, take delight in non-virtue. "Like them" refers to those who, though they take delight in virtue, do not enter the Mahāyāna. Because they are difficult to tame, similar to those who are difficult to tame, and like them, it says: "Those who are difficult to tame, similar, and like them, are not vessels for the awakening of a Buddha." "The awakening of a Buddha" refers to the unsurpassed, perfectly complete awakening. Since they are not vessels for that, in order to make them into vessels at another time so that they may realize it, it says: "One should meditate on great equanimity." Thus, having set them in equanimity—leaving them in a state of indifference for now in order to protect them at another time—one should remain in a state of neutrality.
Because it is both equanimity and great, it is called "great equanimity," and that should be meditated upon. The meaning is this: "At present, these sentient beings are not yet suitable vessels; therefore, in the future, I shall establish them in unsurpassed, perfectly complete awakening, and I shall never turn my back on them." Thus one should contemplate and, six times every day, radiate and pervade the entire realm of sentient beings without exception, even those who lack the fortune.
In this context, the sequence of meditation for all applications is as follows: After performing the yoga of one's own deity exactly as taught in the ritual of the Great Maṇḍala of the Vajra Expanse, one should bind the Great Seal (Mahāmudrā) of one's own deity as taught in the Dharma Maṇḍala. Reciting "Mahāmaitrī spharaṇa," one should visualize the Knowledge Goddess Mahāmaitrī, whose form is white in color. Reciting the mantra just mentioned, one should contemplate that it pervades the bodies of those to be accomplished, and that they are endowed with benefit and happiness, for as long as the mind remains stable. Then, in the manner previously explained, one should pervade all the Blessed Mothers.
Having likewise performed the yoga of one's own deity, one should recite "Mahākaruṇā spharaṇa" and visualize the Mother Mahākaruṇā, who is orange-red in color. Reciting this very mantra, one should contemplate that she causes the realm of sentient beings to be freed from suffering. Likewise, having performed the yoga of one's own deity...
Reciting "sarvaśuddhapramardana" in one's mind, one should visualize the Blessed Mother Nandā, who is joyful and delighted, with a yellow body color, and having recited this very mantra, one should pervade the realm of sentient beings. Likewise, having performed the yoga of one's own deity, reciting "sarvasattvasaṃpoṭaya" in one's mind, one should visualize the Blessed Mother Mahopekṣā, with a green body color, and while reciting this very mantra, one should pervade the realm of sentient beings to be accomplished.
Regarding the phrase "Then," and so forth: because they are both Tathāgatas and all-encompassing, they are the "All Tathāgatas," the essence of the five-pronged vajra, the Vajrabodhisattva at the heart, Vajrasattva, Vairocana, and so on. To "recollect" them means to bring them to mind again and again, to manifest and meditate upon them; that is the meaning. One should train in their wisdom.
Regarding the phrase "In space or in another direction": in this context, "space" is well known. "Another direction" refers to cloth, walls, and so forth. "By way of the subtle vajra" refers to what was previously explained, such as "the tongue should be joined to the palate," and so on. The application of that is to recite "vajramukhaṃ bhava" and generate a five-pronged vajra in space; then, whether standing or sitting, one should meditate for as long as one does not become weary. When weariness arises, one should dissolve it into one's own heart, stabilize it with "vajradṛḍha tiṣṭha," and then arise.
In this way, one should meditate for as long as it takes two months, day by day. Then, one will certainly see [the deity] directly. Thereafter, one should pervade all these buddhafields with the form of the vajra. Again, having withdrawn that in the same manner, one should stabilize it at one's own heart. In this way, one should meditate for as long as it takes one month, day by day. If one meditates throughout the entire night at the end of the month, success will be achieved: one will see the entire sky become the vajra, and then, with that very body, one will swiftly see buddhahood. Likewise, the phrase "in all places" is as before. Regarding "Vajrasattva at the heart," the vajra the size of a grain of rice at the heart is the "vajra at the heart"; it is Vajrasattva in the manner of the Great Seal (mahāmudrā) as taught in the Dharma Maṇḍala. Such a vajra at the heart is the being characterized by the nature of awakening. "One should meditate with perfect composure" means one should contemplate without distraction. The meaning of this is as follows: after performing the yoga of one's own deity exactly as it is, one should bind the great manner of the Great Seal of Vajrasattva as taught in the Dharma Maṇḍala. Then, while reciting "Mahābodhisattvābhiṣeka," one should generate the Blessed One Vajrasattva exactly as described and meditate for as long as one does not become weary.
If weariness arises, one should withdraw [the visualization] into one's own body as before, stabilize it, and then arise. In this manner, one should meditate for about two months every day; then, one will see [the deity] as if it were directly present. Thereafter, one should contemplate all Buddha-fields without exception as being pervaded by the Vajra Bodhisattva at the heart. If weariness arises, one should withdraw [the visualization], stabilize it as before, and then arise. Having meditated in this way every day for about one month, if one meditates throughout the entire night at the end of the month, one will achieve accomplishment equal to Vajrasattva. Just as the yoga of one's own deity is explained here, so too should it be understood for all the applications explained below.
Regarding the phrase "the great form of Vajrapāṇi," this refers to Vajrasattva in the manner of the Great Seal (mahāmudrā) as taught in the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala), specifically the one who holds the subtle vajra. Here, by reciting "vajrapāṇi darśaya sārūpam," one should recite this very essence-mantra (hṛdaya) of Vajrapāṇi and meditate and accomplish [the deity] gradually in the manner of Vajrasattva at the heart.
Regarding the phrase "endowed with the excellence of all aspects," this means one should recite and meditate upon the Tathāgatas such as Vairocana or Akṣobhya, who are endowed with the thirty-two marks of a great being and the eighty minor marks, while reciting "buddhānusmṛtyabhīṣa."
Then, one should perform everything as before and accomplish the practice. Regarding the phrase "by way of the subtle vajra": having likewise performed the yoga of one's own deity, one should meditate on oneself in the form of a moon maṇḍala by reciting samantabhadra-abhiṣva. Then, at the edge of the two moons, one should meditate on a single moon maṇḍala pervading the sky. If one meditates thus throughout the night at the edge of the moon, one will see the entire sky completely filled with moon maṇḍalas. Then, having withdrawn them and condensed them into a single mass, one should stabilize oneself in the form of a single moon as before.
Likewise, having accomplished oneself as a moon maṇḍala by reciting sattva-vajra-abhiṣva, one should visualize a five-pronged vajra within that moon maṇḍala. Reciting sattva-vajra-abhiṣva again, one should meditate on oneself as the Sattvavajra for as long as that is seen and becomes stable. Then, one should complete that through the application of emanation and withdrawal as before. Regarding the phrase "applying the method of the subtle vajra": having become that very Sattvavajra, one should recite vajrasattva-samādhi-jñāna-abhiṣva and visualize oneself in the form of the Great Seal (mahāmudrā) of Vajrasattva as taught in the Vajradhātu. One should meditate for as long as it takes until the five-pronged vajra is directly perceived and stabilized within the moon at one's own heart.
Then, one should meditate by way of emanation and reabsorption and complete oneself in the form of Vajrasattva. Regarding the phrase, "Possessing the excellence of all aspects, I am the form of the Buddha," one should recite "tathāgato ’ham" while visualizing oneself as the bodies of the Tathāgatas, such as Vairocana and the others. Thus, having taught the accomplishment of Buddhas and Bodhisattvas through other rituals by meditating on the four, such as the moon maṇḍala, the passage beginning with "Then" explains the accomplishment of all activities, up to the passion, summoning, and subduing of all the Tathāgatas. The nature of all the Tathāgatas is the dharma maṇḍala; its secret mudrā is the conviction of being one with the deity to be accomplished, and one should train in its wisdom. Regarding the phrase, "I am equal to the Tathāgatas," one should perform the previous yoga of the Tathāgatas, such as Vairocana and the others. Furthermore, having summoned, entered, bound, and brought under control [the deity] in a painted image or similar support, and having sealed it with the four mudrās, one should perfectly worship it with all offerings. Then, having bound the great mudrā of the Tathāgata, one should visualize this trichiliocosm Buddha-field as being pervaded by a single vajra. Having ascertained that the Tathāgata and oneself have entered into its center—
With the vajra words as they have been explained, "Tathāgata samoham hi," one should recite and utter them repeatedly and many times. Regarding the phrase "the two organs," this refers to the two organs: those of the practitioner and those of the Tathāgata. Their "equal union" means they have become equal; the meaning is that one should have the firm conviction that they have become one. If one asks what is accomplished by that equal union of the two organs—through the conviction that the body of the Tathāgata and the practitioner have become one together—it is said: "One causes all sentient beings to be impassioned." This means that the yogin pleases the Tathāgatas, such as Vairocana and the others.
This is what is being shown: having recited the aforementioned firm conviction, "Tathāgata samoham hi," three times, one should meditate while reciting "Oṃ sarvatathāgata samoham" without interruption. Furthermore:
"Just as the Buddha is, so am I;
By always meditating on 'I am,'
That very Buddha is myself;
Thus, I rely perfectly upon the two organs.
Tathāgata samoham hi—
Thus one correctly utters the vajra words.
By the equal union of the two organs,
One pleases all the Buddhas.
Oṃ sarvatathāgata samoham hi—
Thus one should recite."
Moreover, regarding the phrase "the two organs":
"In the state of the two aspects,
Whatever is my own body
And whatever is the body of the Buddha,
Their being blended is explained
As the 'equal union of the two organs.'"
"This trichiliocosm realm is entirely embraced as a single vajra. One should meditate on oneself in the center, identical in form to the Buddha." Thus it is said. In this manner, one should meditate until the Blessed One arrives and enters one's body, whereby one becomes identical to the Tathāgata. The accomplishment of Vajrasattva should be understood to be the same as the accomplishment of the Tathāgata. Regarding this, the Blessed One said: "The great king Vajrasattva, according to his color and ritual, I shall always meditate upon myself in that way, perfectly relying on the two organs. Oṃ vajrasattva samoham." Thus it is said.
As for the phrase "I am equal to the great vajra": the noble Ākāśagarbha is the "great vajra." One should generate the pride of thinking, "I am equal to him," and thereafter recite "Vajraratna samoham," visualizing as before that oneself and the Blessed One Ākāśagarbha have become a single unity. Furthermore: "If one always meditates on oneself as the identity of Vajraratna, the empowerment of all Buddhas, one will become like Vajraratna. Oṃ vajraratna samoham." Thus it is said.
Regarding the phrase "undoubtedly summoning the world": "the world" refers to the noble Ākāśagarbha; the meaning is that he should be summoned with a blazing gaze. As for the phrase "I am equal to Vajradharma": one should perform everything as before.
One should recite and meditate while saying: oṃ vajradharmā samohaṃ. Furthermore, regarding the phrase "the destruction of the entire world," here "the world" refers to these conceptualizations of subject and object, such as attachment and so forth. By meditating and reciting that "all this world is by nature pure in all phenomena," one brings about its destruction. Regarding the phrase "I am equal to the Viśvavajra," the Viśvavajra is the Vajra of Action; after generating the pride of thinking, "I am equal to that," one should recite oṃ viśvavajra samohaṃ and meditate as before. If one asks what this meditation accomplishes, it is said: "All activities are certainly accomplished." "All activities" refers to those characterized by the emanations of the Buddhas and the welfare of sentient beings; these are accomplished and perfected. The practices from Vajrarāja up to Vajrāveśa should be understood to be similar to the practice of Vajrasattva. For it is said: "Whichever [deity] one develops faith in, and in whatever way one desires, if one constantly meditates on oneself as that, one will attain the very state of that Sattva." The aforementioned siddhis are to be achieved by performing the yoga of one's own deity exactly as taught in the Vajradhātu, such as the four mudrās, and subsequently binding and accomplishing the four mudrās, such as the Mahāmudrā, as taught in the Dharmamaṇḍala.
In the dharma-maṇḍala, during the preliminary service and so forth, one should first invite the deity before oneself and then apply the seals exactly as they are. Therefore, the four seals are taught by the words "Then..." and so forth. The wisdom of all the tathāgatas is the definitive mode of Vairocana and the others as taught in the dharma-maṇḍala. That itself is the vajra; in order to bless and stabilize those, there is the samādhi-seal, and that dharma-maṇḍala seal should be blessed. Regarding the phrase "by way of the subtle vajra": having assumed the vajra posture, joined the tongue to the palate, and kept the body straight with the neck slightly bent, one gazes at the tip of the nose. This, along with the application of emanation and reabsorption, is the "way of the subtle vajra," and one should meditate by means of that subtle vajra way. If one asks, "Where and what should be meditated upon?" it is said, "in the center of the vajra." Upon a lion throne, in the center of a five-pronged vajra, is the Buddha-body—the body of the tathāgatas such as Vairocana and so forth. Regarding the phrase "binding the two hands in the vajra-bind," one should meditate on oneself as the insignia of the vajra and so forth at the heart, just as it was taught. As for "Vajrasattva and the others," this refers to the sequence starting from Vajrasattva up to Vajrāveśa. Their samādhis are the great seals (mahāmudrā) taught in the dharma-maṇḍala.
One should train in their wisdom. The method of the subtle vajra is the same as before; one should perform the training in that. "Vajra and so forth at the heart" refers to a great multitude. "Meditating on that" means to bring it into manifestation again and again. If one asks what that is, it is "Vajrasattva and so forth," meaning if one meditates on those up to the Vajra-Descent. What do they do? It is said, "They bestow their own accomplishments," meaning they grant the respective accomplishments to the practitioner.
"Buddhas, Vajra-holders, and so forth, / All having entered into equipoise, / Abiding in meditative absorption, / Bind the vajra with two hands." Thus it is said. "In the center of the vajra" should be understood to apply to all. Having thus taught the meditation on the characteristics of the Great Seal (mahāmudrā), now, from the words "Then," the characteristics of the Samaya Seal (samayamudrā) are taught. Since they are both all the Tathāgatas and the families, they are the "families of all the Tathāgatas." The Samaya Seal of the meditative absorption of that is the Samaya Seal of the meditative absorption of the Dharma Maṇḍala; one should train in its wisdom. "Meditative absorption" is the Dharma Maṇḍala. "Supreme Samaya" is the Samaya Seal. "The binding of those is explained" means it is explained from the point where the characteristics of the binding are individually distinguished. "Well arisen from the vajra-binding..."
Thus it is said; therefore, one should bind the vajra-binding and remain in the cross-legged posture. If one asks how to sit in the cross-legged posture, it is said: "lying on one's back." This means that by way of meditative concentration, one places the vajra-binding face-upward upon the cross-legged posture; this is the samaya-mudrā of Vajrasattva. "Twisting to the right" means that having bound the vajra-binding, one twists it toward the right side; this is that of Vajrarāja. "Twisting back" means that having bound the vajra-binding, one places it toward the left side; this is "twisting back," which belongs to Rāga. "Abiding at the heart" means that placing the very mudrā of the vajra-binding at the heart is the mudrā of the four, namely that of Vajrasādhu. "Vajrasattva and so forth" refers to those from Vajrasattva up to Sādhu. Their maṇḍala is their very mudrā. Regarding "placing at the forehead" and so forth: placing and abiding that very mudrā of the vajra-binding at the forehead is that of Vajraratna. "Excessively" means that having bound the vajra-binding, placing it at the back is that of Vajratejas. Placing the vajra-binding on the left shoulder is that of Vajraśrī. "Joined at the waist" means that the very mudrā of the vajra-binding is rotated around the mouth in the manner of laughing; this is that of Hasa. "Placed at the mouth" means that the very mudrā of the vajra-binding is placed at the mouth; this is that of Vajradharma.
Regarding "a sword at the heart": the very mudrā of the vajra-binding is placed at the heart in the manner of holding a sword; this is the mudrā of Vajratīkṣṇa. The very mudrā of the vajra-binding is extended and placed at the heart; this is the expansion at the heart, the mudrā of Vajrahetu. The very mudrā of the vajra-binding is drawn from the mouth in the manner of uttering words; this is the emission from the mouth, the mudrā of Vāgīśvara. The very mudrā of the vajra-binding is placed upon the crown of the head; this is the mudrā of Karma. The very mudrā of the vajra-binding is placed at the throat; this is the mudrā of Protection. By placing the mudrā of the vajra-binding in the region of the heart, it is "placed at the mouth." How so? It is said, "the position of the thumb"; by bending the thumb and index finger together and placing them at the mouth, this is the mudrā of Vajrayakṣa. Placing the very mudrā of the vajra-binding in front becomes the samaya-mudrā of the Vajramuṣṭi. The samaya-mudrās and dharma-mudrās for the deities from Vairocana up to Vajrāveśa are to be understood here exactly as they were taught in the Great Maṇḍala of the Vajradhātu. Regarding the phrase "Then," and so forth: "Dharma" refers to the Dharma-maṇḍala. "Supreme Action" refers to the karma-mudrā. "The Vajra-holders of Subtlety" refers to Vairocana and the others. Regarding the phrase "From the samaya of the wisdom-fist": "Wisdom" is the Dharma-maṇḍala; because it is the fist of that, it is the "wisdom-fist," which is the fist of the Dharma-maṇḍala.
The samaya-mudrā of that is the wisdom-fist samaya. Regarding that, having divided it into two, one should hold the vajra fingers of the left hand and raise the right, and so forth; in this way, one should bind the action-mudrās of the deities from Vairocana down to Vajrāveśa. This concludes the commentary on the Dharma-maṇḍala.
Having thus taught the Dharma-maṇḍala, in which the Dharma-mudrās are primary, now, with the words "Then..." and so forth, the Action-maṇḍala, in which the action-mudrās are primary, is taught for the sake of those beings to be disciplined by it. The word "then" refers to the immediate sequence; it occurs right after the initial application. In this context, it should be understood that the initial application is taught in the Dharma-maṇḍala just explained. Furthermore, the word "again" implies "once more" in relation to the emanation of the Dharma-maṇḍala.
Regarding the phrase "of all the Tathāgatas" and so forth: the unsurpassed offering of all the Tathāgatas consists of the nature of the great offering, the empowerment offering, the Dharma offering, and the action offering. The extensive ritual of that is the "elaboration," meaning that each one is of a manifold variety. That which pervades them is the "manifold manner," which pervades the expanse of space. That itself is the action. Its samaya is the cause. The meanings of the samayas explained below are likewise so.
Then again, the Blessed One Vairocana’s activity maṇḍala is the vajra itself. "Blessing" refers to the meditative absorption by which one relies [upon it]; having entered into that meditative absorption called by that name, he spoke this supreme awareness of his own, which is the command. The meaning is that, having focused his mind one-pointedly to rely upon his own activity maṇḍala, he uttered the awareness.
Since he is both all the tathāgatas and Vajrasattva, he is the Vajrasattva of all the tathāgatas, namely Akṣobhya and the others, along with their respective families. The unsurpassed offering to them is the "great offering." Its extensive ritual is distinguished by the divisions of supreme joy, bliss, and so forth. Its pervasiveness is the filling of space through emanation; that itself is the activity. Its samaya is the activity maṇḍala of the Akṣobhya family. That itself is the vajra, and its blessing is to be made stable. The meditative absorption by which that is performed is called by that name; having entered into it, he spoke the supreme awareness of his own.
The vajra jewel of all the tathāgatas refers to Ratnasambhava and the others, along with their respective families. The unsurpassed offering to them is the offering of empowerment. Its extensive ritual is the detailed expansion divided by the distinctions of the great goddesses of empowerment and so forth. "Pervaded by that" is the same as before.
The Vajra Dharma of all the Tathāgatas refers to Amitābha and the others, as well as their respective families. The unsurpassed offering of these is the Dharma offering. Its extensive ritual is detailed through the distinctions of the songs of great wisdom and so forth. Its pervasiveness is as previously described. The Vajra Action of all the Tathāgatas refers to Amoghasiddhi and the others, as well as their respective families. The unsurpassed offering of these is the Action offering. Its extensive ritual is through the distinctions of the Great Female Mind and so forth. Its pervasiveness is that which is pervaded by it. Since that itself is action, it is the pervasive action of the extensive ritual of the unsurpassed Action offering of the Vajra of all the Tathāgatas. Its samaya is Amoghasiddhi. That very Action maṇḍala is the vajra. Its consecration is the stabilization of the mind; the meditative absorption by which this is performed is so named. Having entered into that equipoise, "his own supreme knowledge" means that which consecrates his own family. Because it is the most excellent among all his own knowledges, it is the "supreme knowledge." Having spoken this which abides in his heart, it is "declared." The meaning is that, having focused his mind one-pointedly on the maṇḍala of the action of his own family, he spoke the supreme knowledge. This should be connected with the phrase: "The Blessed One entered into that meditative absorption."
The word "then" (atha) indicates what has just preceded; it means immediately following the consecration of the maṇḍala by the vidyās. "All the Tathāgatas" refers to Vairocana and the others. Their "offerings" consist of the methods of the great offerings and so forth. The "extensive ritual" of those is the detailed classification divided by the distinctions of Pramodā, Sukhā, Mahāśrī, and the others. Its "pervasion of the entire dharmadhātu" is the emanation of all emptiness. Because it is by virtue of that very pervasion, it is the "activity of pervading the entire dharmadhātu." Its "samaya" is the samādhi that is as indivisible as a vajra because it is the cause; thus, it is the samādhi called "Vajrasamaya." To "enter into equipoise" in that samādhi means to focus the mind one-pointedly on the manifestation in the manner of the activity maṇḍala. "Immediately upon entering into equipoise" means right after having entered into equipoise. "From the hearts of all the Tathāgatas" refers to the hearts of the five Tathāgatas, Vairocana and the rest. The Blessed One Vajrapāṇi himself is the embodiment of the Vajrasattva. The "extensive ritual of the array of all various offerings" means that they transformed into goddesses who are oceans of infinite clouds, and having emerged, they remained after displaying all the miraculous powers and emanations of a Buddha—this is how the passage should be connected.
If one asks how those goddesses of the ocean of offering clouds are pervasive, it is said: "pervading the entire expanse of reality" (dharmadhātu). The entire expanse of reality is emptiness (śūnyatā). To pervade that is to have one's emanations pervade it. Likewise, regarding the phrase "expanding throughout the entire expanse of space": because they expand and pervade the entire expanse of space, they are called "expanding throughout the entire expanse of space"; this is explained according to worldly convention. If one asks who they are, it is said: "all the various kinds of offerings," which are of the nature of the goddesses of Great Joy, Bliss, and so forth. Their array is the collection. Their extensive ritual is the expansion. Their vastness is the continuum. Their clouds are the aggregates of those offerings. Their ocean is the further collection of those; having arisen as goddesses of such proportions is "lofty." Having arisen, what do they do? It is said: "in the oceans of clouds of the vast arrays of all world systems." World systems refer to the three-thousandfold world system and so forth. In those oceans of clouds of the vast arrays of those world systems, they remain after manifesting all of them within the maṇḍalas of all the Tathāgatas in which those maṇḍalas of all the Tathāgatas reside. If one asks what they manifest, it is said: "of all the Tathāgatas," and so forth.
To generate the great, unsurpassed bodhicitta of all the tathāgatas is to generate the mind for unsurpassed, perfectly complete enlightenment. To please the families of all the tathāgatas is meditation. The conduct of Samantabhadra is to act for the benefit of sentient beings by perfectly manifesting all forms. To accomplish that is completion. Having fully perfected the accumulations of merit and wisdom, one proceeds to the essence of enlightenment in the abode of Akaniṣṭha and the realm of humans; thus, "essence" refers to that cherished place, and to approach it is to "approach the essence of enlightenment." The four Māras are all Māras; to subdue them is to overcome and render them invincible. The equality of all the tathāgatas is unsurpassed, perfectly complete enlightenment. To manifestly and perfectly awaken to that is to realize it directly. The great maṇḍala of all the tathāgatas refers to the maṇḍalas of the families of all the tathāgatas, such as the Vajradhātu, and to generate them. To achieve victory over all the three realms is to bring the entire wheel of the three realms, from Maheśvara and others down to the servants, under one's power and to be victorious. To turn the wheel of the sublime Dharma is to enter the sublime wheel of Dharma of the maṇḍala as taught in the Vinayaviniścaya-upāliparipṛcchā.
To act for the benefit of the entire realm of sentient beings, without exception or remainder, is to manifest in the family of Amoghasiddhi and thereby fulfill all their aspirations. The Blessed One Vajrapāṇi dwells there, demonstrating all such emanations of the buddhas, as well as all miraculous powers and displays of supernatural feats. Having thus dwelt there, the Blessed One Vajrapāṇi and the goddesses of the ocean of offering clouds—such as Pramuditā, Sukhā, and the rest—uttered this inspired utterance.
As for how they pervade: it is said, "holding their own mudrās with both hands." This means that they hold their own mudrās, such as the vajra and so forth, with both hands. "All the Tathāgatas" refers to those from Vairocana up to Vajrāveśa. "According to the ritual" means making perfect offerings with mudrās, mantras, and dance offerings, as well as external flowers, celestial palaces, and so forth. "In the manner of the great maṇḍala of the Vajra Expanse" means that the goddesses, assuming the forms of Vajrasattva and the others in that shape, dwell upon moon maṇḍalas and utter this inspired utterance.
"Emaho" expresses great wonder. Since it is an offering to the buddhas, it is the "Buddha Offering," the manner of the great offering and so forth. "I" indicates one's own self.
"All offerings" refers to the nature of the great offerings and so forth, which are what perform them. If one asks, "What is so wonderful about such offerings to the Buddha, the Blessed One?" it is said: "Because for the sake of Buddhahood itself, all Buddhas have brought it to accomplishment." Buddhahood is the very essence of a Buddha. Because it has become great, it is "Great," which is the body, speech, and mind of vajra that abide eternally throughout the entire expanse of space. Having made offerings to that which has become so great, through the state of non-duality with oneself, all Buddhas are brought to accomplishment, and the yogi bestows them upon the sentient beings to be trained. This is what is being shown: "I am all the Tathāgatas, and all the Tathāgatas are I." That those yogis to be trained perceive them as distinct is truly wonderful.
The word "then" refers to what immediately preceded it; the meaning is "immediately after manifesting as the goddesses." "Offerings of all the Tathāgatas" refers to the offerings such as the great offerings and so forth. "And so forth" refers to the extensive ritual procedures of the Samantabhadra-caryā and other such practices. The extensive ritual procedures of the offerings of all the Tathāgatas, who have manifested as the goddesses, are what is meant by "the extensive ritual procedures of the offering activity."
Because it is the activity of the vajras, it is the "vajra activity," which is the action that brings to completion the great offerings and so forth. Since it is characterized by that, it is the "maṇḍala of activity" called the vajra; a maṇḍala in which activity is primary is a "maṇḍala of activity." To explain that is to "speak," which means the vidyās that generate the goddesses of the maṇḍala were taught. This refers to the teaching of those goddesses beginning with "of all the tathāgatas." Because she is exceedingly joyful, she is "Supremely Joyful." The Blessed One Vajrasattva is the essence of the maturation of sentient beings, the untainted bliss of the dharmadhātu, and mental happiness. Furthermore, it is said:
"The supreme of all, the great siddhi,
The great lord, the great sovereign,
The king who holds the great vajra,
Supremely joyful and unchanging."
Because she is both all the tathāgatas and supremely joyful, she is "the supremely joyful of all the tathāgatas." The bliss that has that very nature is "the bliss of all the tathāgatas' supreme joy," which is the nature of Vajrasattva. "Gathering all the tathāgatas" means inviting them; she who performs that is "the inviter of all the tathāgatas," which is the nature of Vajrarāja.
That which pleases and meditates upon all the tathāgatas is the one who pleases all the tathāgatas, the nature of vajra passion. That which performs the manner of the conduct of awakening (bodhicaryā) to perfectly delight all the tathāgatas is the one who delights all the tathāgatas, the nature of excellence. What is called the "great offering of all the tathāgatas" is so called because these [goddesses] please all the tathāgatas by way of the manner of the awakening mind (bodhicitta) of all the tathāgatas. Because she is both a sovereign (īśvarī) and great, she is the Great Sovereign (maheśvarī); she is the goddess of the Blessed One Ākāśagarbha, and by way of his manner, she is called the Great Sovereign. What is called "Great Illumination" is the Great Illumination because she possesses an illumination that pervades space and holds the mudrā of the vajra-sun symbol; she is the goddess who maintains the manner of that Vajrasūrya. The "Rain of Great Jewels" is Vajraśrī; she is the knowledge goddess (vidyādevī) who assumes his form. The "Greatly Joyful and Satisfied" is the Great Joyful and Satisfied because she possesses joy and mental bliss through great joy itself; she is the great knowledge goddess who assumes the form of Vajrahāsa. What is called the "Offering of the Empowerment of All the Tathāgatas" is the nature of the offering of the empowerment of all the tathāgatas. What is called the "Song of Great Wisdom" is...
This is the certainty regarding the dharma that all phenomena are naturally pure. The goddess who sings the song that assumes the form of that Vajradharma is the goddess of the song of great wisdom. The Great Melody is Mañjughoṣa; she who follows him is the follower of the Great Melody. She who enters all maṇḍalas is the one who enters all maṇḍalas because, if this goddess is present, one enters all maṇḍalas; she is the knowledge that possesses the form of the Vajra. The conduct of mantra is Vajrabhāṣa; the knowledge that possesses his form is the conduct of mantra goddess. The dharma offering of all the Tathāgatas is the offering whose nature is the dharma of the Perfection of Insight. Regarding the term "possessing mind" and so forth, it is from the Vajra [section]. She who possesses that form is the "possessing mind" goddess. The Great Factors of Enlightenment are the seven factors of enlightenment; she who possesses them is the one possessing the factors of great enlightenment, and she is the one possessing the form of Vajrarakṣa. Regarding the term "possessing eyes," she who possesses the eyes is the "possessing eyes" goddess, and she is the one possessing the form of Vajrayakṣa. The "possessing fragrance" goddess is the one who possesses the fragrance of ethical discipline, meditative concentration, insight, liberation, and the vision of the wisdom of liberation; she is the one possessing the form of Vajramuṣṭi.
Regarding the phrase "the activity offering of all the Tathāgatas," this refers to the offering whose nature is the activity of diligence of all the Tathāgatas. It should be understood that the vidyās—from Vajrasattvī and the others, such as Lāsyā, up to Vajrāveśa—are those taught in the dhāraṇī maṇḍala. Starting from Vairocana and continuing up to Vajrāveśa, the immediate emanation of these respective vidyās and their subsequent arrangement in their own places constitutes the second meditative stabilization, known as the "Supreme King of Activity Maṇḍala." Here, the second meditative stabilization is taught by the text beginning with "Then the Blessed One" and ending with "the activity offering of all the Tathāgatas." Then, starting from the gathering and the consecration, the third meditative stabilization, known as the "Supreme King of Activity," should be viewed as being the same as the previous ones. In order to ensure that the practices taught in the activity maṇḍala are performed after having obtained the samaya and empowerment in the activity maṇḍala, the extensive rituals for the master’s activity and the entry of the disciples and so forth are taught, beginning with the word "Then." The word "Then" signifies the immediate sequence; the meaning is "immediately following the preliminary service."
Furthermore, following the performance of the great yoga of the glorious Vajrasattva according to the ritual taught in the Great Maṇḍala of the Vajra Expanse, one should hold a crossed vajra and a crossed bell. Then, by means of the ritual taught in the maṇḍala of the four mudrās, one should emanate the activity maṇḍala at one’s own heart. Reciting each of the vidyās ten thousand times constitutes the preliminary service (pūrvasevā) in this context.
The "activity of the vajras" refers to the vajra activity; because one must benefit sentient beings through the generation of the bodhicitta and so forth, the activity maṇḍala is explained. If one asks what its activity is, it is said: "One performs offerings to all the Tathāgatas without exception or remainder," which means bringing that activity to completion.
Regarding the phrase "Then..." and so forth: because one has obtained the samaya and empowerment through the very ritual taught in the activity maṇḍala, one should accomplish the siddhis taught in the activity maṇḍala. It is not by other means. For that reason, it is said: "The supreme activity maṇḍala is to be explained."
The phrase "resembling the Vajra Expanse" means it should be made similar to the emanated activity maṇḍala. If one asks what its name is, it is said: "It is also known as the 'Vajra Activity'." The word "known" means it is so explained.
"In the manner of the great maṇḍala,
The bodies of the Buddhas should be placed."
This means that having drawn the great maṇḍala of the Vajradhātu, one should draw the five Tathāgatas according to the families taught here, in the manner of the great mudrās as described in the great maṇḍala. Regarding the line: "In the manner of Vajrasattva and the rest, draw the goddesses together with their mudrās," this means that one should draw those goddesses, from Pramuditā and Sukhā up to Vajrāveśā, together with their mudrās, by means of the meditative absorptions (samādhi) of Vajrasattva and the others as taught in the great maṇḍala of the Vajradhātu, and by means of the mudrās such as the vajra and bell. This indicates that here, Pramuditā, Sukhā, and the others should be drawn in the manner of Vajrasattva and the rest, with their respective forms and hand-symbols. Regarding the word "then" (tatas): having bound the Vajrasattvī (Sattvavajrī) as taught in the activity maṇḍala for the manner of entering the great maṇḍala of the Vajradhātu, the master should enter in the prescribed manner. Then, having performed all the rituals and holding the crossed vajra (viśvavajra) and crossed bell (viśvaghaṇṭā), and having performed the withdrawal, the meaning of the word "then" is that it refers to the immediate sequence after receiving the permission to initiate the disciples. Regarding the phrase "the extensive ritual of entry and so forth is explained": that which is the extensive ritual of entry and so forth is what is meant by "the extensive ritual of entry and so forth."
The word "etcetera" includes the essence of the oath, the descent [of the deity], the conclusion of the descent, and so forth. Those rituals of entry and so on are also taught in the Great Maṇḍala of the Vajra Expanse; however, the distinction here is this: one should bind the Vajrasattvī as taught in the Action Maṇḍala. Regarding the phrase "first of all," the meaning is "prior to the oath and so forth." The phrase "by way of entering the Vajra Expanse Maṇḍala" means that having entered by way of the procedure for entering the Vajra Expanse Maṇḍala, one should speak as follows. If one asks what is to be said, the text says "this is," and so forth. The "offering to all the Tathāgatas" refers to performing the great offerings and so on. The "samaya" is the cause. If one asks what it is, it says "these sixteen offerings"; since these offerings to all the Tathāgatas of the Action Maṇḍala are the samaya, therefore, having entered there, you should perform these sixteen offerings—such as the Joyful and Blissful goddesses—daily, in four sessions, as much as you are able, and meditate upon them with your mind. The phrase "as much as you are able" indicates that even if you are unable to meditate in every respect, you should still do so. The "sign of all" refers to the sign of variety; thus, it is the "sign of all," meaning the sign of the Vajra Action. "That is given." By this, the following is shown:
One should confer the empowerment of the precious crown and diadem of the bodies of all the buddhas. As before, one should also bestow the empowerment of the various vajra garlands using the samaya mudrā of the vajra-splendor, and place the various vajras in the hands [of the disciples].
Having thus extensively taught the ritual procedures of the master and the rituals for the entry of the disciples and so forth, in order to demonstrate that the master must now teach the wisdom of the accomplishments (siddhi) to those who have received the samayas and empowerments, the text says "Then," and so on. "Then" means immediately following the extensive rituals of entry and so forth.
Since it is both enlightenment (bodhi) and great (mahā), it is "great enlightenment" (mahābodhi), which is unsurpassed, perfectly complete enlightenment. That itself is the "mind" (citta); it refers to the aspiring and engaging minds that take that as their object. To "accomplish" that is to accomplish the mind of great enlightenment, which is for the yogi to manifest it directly. One should teach and train in the mudrā of offering for that purpose and the wisdom for that purpose.
Regarding the phrase "By generating the firm bodhicitta": "Bodhicitta" refers to the mind that takes as its object the essence of Vairocana and the other [buddhas]; this is the meaning of the "mind that takes that as its object." To "generate it firmly" means to first generate the divine pride (ahaṃkāra) with supreme faith, thinking, "I am Vairocana," or "I am Amoghasiddhi" himself.
Therefore, one should think, "I am a buddha," and meditate with joy, thinking, "I am Vairocana," or "I am Amoghasiddhi," and so forth. This is what is being taught: through self-consecration and so on, one should generate oneself as a tathāgata exactly as it is, and bind the mahāmudrā of that deity. Then, from one's own heart, one should emanate the joy of bodhicitta in the form of Lāsyā. By means of that reflection-like form, one should contemplate oneself as being like a reflection and, through authentic union, generate uncontaminated bliss. If one makes offerings to oneself with such a joy-offering, one will obtain and find it.
What is obtained? It is said: "One also obtains the bliss of a buddha." The bliss of a buddha is the bliss of awakening, and that too will be obtained. The word "also" indicates that it goes without saying that one will obtain worldly pleasures as well. Furthermore:
"Through authentic union with the vajra consort,
Vajrasattva of joy, having generated the passion of joy,
Should enter into the supreme joy.
Thinking 'I am a buddha,'
Having meditated and made offerings,
For the sake of the bliss of great joy,
Through union with the goddess of knowledge,
One will become a buddha oneself."
Thus it is said. By generating and stabilizing the bodhicitta...
The phrase "and so forth" is the same as before. Regarding the line, "By offering garlands and so forth," "garlands" refers to garlands of vajra jewels. The word "and so forth" includes bracelets, earrings, crowns, and the like. If one perfectly offers these sublime offerings of garlands and so forth, one will be empowered by the Tathāgatas into the body of a Buddha. This is what is being shown: at that very moment of joy, one should emanate the goddess Ratnamālā at the forehead and offer to oneself; that is the meaning. Furthermore, it is said: "If one empowers oneself with the fearlessnesses, the powers, and so forth, one will be empowered as a Buddha."
Regarding the line, "Having firmly generated the bodhicitta," and so forth, it is the same as before. "Melodious song" refers to that which arises from the patience that takes the Dharma as its object, through the aspect of individual self-knowing awareness of the bliss of song. Since that bliss of melodious song is to be generated in many ways, it is said, "by the supreme offering of song." This is what is being shown: one should emanate Vajragītā playing the lute and so forth at the throat. At that very time of joy, one should imagine oneself being empowered in the form of the Immeasurable One, and by manifesting the patience that takes the Dharma as its object, one should rejoice and sport with the passion for the selflessness of phenomena. "By firmly generating the bodhicitta," and so forth.
The phrase "and so forth" is the same as before. Here, the meaning is as follows: one should emanate the goddess Nṛtyā (the Dancing Goddess) at the crown of one's head. At the very moment of joy, one should increase the generation of enthusiasm for great enlightenment and, having formed the mudrā of dance, one should imagine that one is making an offering to oneself. By doing so, that yogi will be honored even by all the Buddhas.
Having thus taught the practice of the offering of bodhicitta, the passage beginning with "Now, then, one should train in the wisdom of the mudrā for offering to all the Buddhas" teaches the offering of the assembly. The "mudrā" refers to the offerings of the four types of prostrations and so forth to all the Buddhas; one should train in the wisdom of that.
Regarding the phrase "body and so forth": body, speech, and mind are "body, speech, and mind." Because these are indivisible, they are "vajra." One prostrates to them in the manner of the supreme. This is what is being shown: by oneself, through various forms of great bodhisattvas equal in number to the atoms of all world systems, one prostrates to the Tathāgatas equal in number to the atoms of the world systems. Likewise, if one makes offerings with the entire assembly of offerings, one will become worthy of prostration and worthy of offerings by all sentient beings.
Regarding the phrase "All Buddhas, great merit": it is both the merit of all the Buddhas and...
Because they are also great, they are called "all buddhas of great merit." If one asks what those are like, it is said: "Body, speech, and mind are born of vajra." This means that rejoicing in that which has arisen from the vajra body, speech, and mind is itself the offering; the very essence of that is the nature of the offering of rejoicing. By such means, one will swiftly attain buddhahood. Regarding the phrase "I offer myself": in the form of the bodhisattva Samantabhadra, one goes before the feet of all the tathāgatas in the ten directions. One should offer oneself in the form of a servant to all the tathāgatas. Therefore, it is said: "With the vajra of body, speech, and mind, [I offer] divine substances." This is what is being shown: one should visualize oneself in the form of the great bodhisattva Samantabhadra, the servant of all the tathāgatas, and with the thought, "I shall make offerings to all the buddhas, the tathāgatas, with all mundane and supramundane offerings," if one makes the offering, one will be honored by all the tathāgatas. Regarding the phrase "all the accumulations of virtue," these are both mundane and supramundane. If one asks what they are like, it is said: "With the vajra of body, speech, and mind, by the offering of complete dedication."
This constitutes the offering of practice. If one asks what the result of those offerings of dedication is, it is said: "One becomes equal to all Buddhas." Having thus explained the offering of the accumulations, the offering of the Dharma is then taught with the words "Then," and so forth. The mudrā of the offering of the Dharma is the meditation on the Dharma of the Perfection of Wisdom; one should train in its primordial wisdom. Regarding the phrase "Phenomena are naturally luminous," "nature" refers to the essence, which is naturally luminous because it is by its very nature stainless. If one asks what those phenomena are, they are the phenomena of the Lotus family. If one asks why they are naturally luminous, it is because it is said: "Primordially pure, like the element of water, gold, and space; they are held to be pure just as those are pure." Therefore, they are pure from the very beginning. To demonstrate that this primordial purity of theirs was not created by anything else, it is said: "By its very essence." These phenomena are naturally pure from the beginning; they were not made pure by another. Thus, when a yogi meditates on these phenomena as selfless, that offering of practice to the Tathāgatas constitutes an offering to the Tathāgatas. By meditating on phenomena as pure by their very essence, one attains and experiences the bliss arising from the nature of the selflessness of phenomena. "A" is said to be the "gate."
Regarding the phrase "thus it is said," it means that because a is unarisen from the very beginning, it is the gateway to all dharmas; thus one speaks, meditates, and recites in that manner. In this context, the syllable a indicates the meaning of non-arising, and it is the gateway because through that gateway one directly realizes the selflessness of dharmas; it is therefore the gateway for realizing the selflessness of dharmas. For that reason, it is said: "All dharmas are gathered..." and so forth. "Gathered" means that those things which exist as distinct from one another are collected into a single mode by the hand of the selflessness of dharmas; the meaning is that they are thoroughly experienced as having the nature of non-substantiality. "By this dharma-mudrā" refers to what was just explained: by the characteristic of meditating on non-arising. "By that, all suffering is severed" means that by the sword of the prajñāpāramitā—meditating on the selflessness of dharmas—one severs and eliminates the many sufferings of worldly and transcendent decline. Regarding the phrase "here," since they are both dharmas and all, they are "all dharmas," such as the arising of bodhicitta and so forth. The cause that generates all of those, such as Vajrasattva and the rest, as well as worldly beings, is the "vajra cause," which is characterized by the non-referential great compassion of the tathāgatas.
By making offerings with this nature of offering that accomplishes the wheel of the sublime Dharma through authentic meditation, the yogi will uphold the Dharma; thus it is said, "it becomes the vajra cause." Regarding the phrase "all phenomena are by nature," this refers to the nature or essence of all phenomena as previously explained. Regarding the phrase "explained as being like echoes," an echo is a reverberation; just as it is unarisen when analyzed as a mere delusion, one should meditate that the manner of the sounds of the essences, mudrās, mantras, and vidyās is likewise unarisen. If one offers with these aforementioned characteristics of meditative offering, it is said, "one will also attain the speech of the Buddha." This means that one will attain the tongue of the Tathāgata which teaches that all phenomena are like echoes; the meaning is that one will speak with that vajra.
Having thus taught the offering of the Dharma, now, with the words "Then..." and so forth, the offering of meditative absorption is taught. "Then" refers to the immediate sequence; one should demonstrate and train in the wisdom of that mudrā of offering which is the nature of meditative absorption, the mudrā of the offering of meditative absorption. Regarding the lines "In the vajra of body, speech, and mind, one's own subtle particles," this means that one should perform the yoga of one's own deity according to the ritual taught in the Great Maṇḍala of the Vajra Expanse.
Regarding the vajra of the body of one’s own deity yoga, the vajra of one’s own tongue, the moon residing at one’s heart, and the vajra of the mind which is of the nature of a vajra—the "particles of the self of one’s own tongue" are the subtle particles. Having meditated on as many of those subtle particles as exist within the vajras of body, speech, and mind as being of the form of immeasurable vajras—meaning, if one meditates on them as being like five-pronged vajras—the yogi, by generating as a vajra, will swiftly and rapidly attain the nature of a vajra.
This is what is being shown: after performing the self-consecration and so forth, one should bind the great seal (mahāmudrā), the commitment seal (samayamudrā), the dharma seal (dharmamudrā), and the action seal (karmamudrā) as taught in the activity maṇḍala. Then, at the time of daily meditation, one should meditate on the subtle forms of the vajras of body, speech, and mind until they are seen in that form. If one then meditates throughout the entire night, one will accomplish the body of one’s own deity as an indestructible, unbreakable vajra-nature, and with that very body, one will manifest complete enlightenment in unsurpassed, perfect, and complete buddhahood.
The phrase "of the vajras of body, speech, and mind" is the same as before. "All buddhas" refers to the Tathāgatas Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and...
...and Amoghasiddhi. All of these should be meditated upon at a fixed time; however, one should meditate until one perceives directly and with stability that one’s own essence has become like an immeasurable reflection, distinguished by the subtle pervasion of the entire vajra of body, speech, and mind through the form of whichever single deity one has the greatest devotion for. Then, one should visualize those buddha-bodies pervading the entire expanse of space. If one becomes weary from meditating, one should withdraw as before, stabilize the buddha-body, and arise. One should meditate for as long as one sees the buddha-bodies pervading space. Then, by meditating throughout the entire night, one will attain the samādhi of the recollection of the Buddha. Thereafter, with that very body, one will manifest unsurpassed, perfect, and complete awakening. Therefore, it is said: "One will swiftly become the dharmakāya."
Regarding the lines: "The subtle particles of the vajra of body, speech, and mind," this is similar to the previous [section]; one should visualize the subtle particles of one's own body as the body of Vajrasattva holding a vajra and bell. Then, having stabilized it as before, if one meditates throughout the entire night, one will become equal to Vajrasattva. "Body, speech, and mind" is as before. "If one meditates on the body of the Buddha..." [continues].
"One will become a perfect buddha" means that if one practices all the rituals in that manner and recites [the mantra] throughout the entire night, one will attain the state of a perfect buddha. If one asks what the difference is between the previous statement, "one will become a perfect buddha," and this one: the former refers to meditating on the dharmakāya by way of meditating on the Buddha as being like a reflected image, whereas here it refers specifically to meditating on the rūpakāya; thus, this is the distinction.
The word "then" (tatas) is used because one understands that this is to be kept secret. Regarding "the wisdom of the mudrā of secret offering": here, the term "secret" is explained as referring to the four meditations, such as the physical embrace and so forth. Since the bliss arising from those is secret, it is "clear." That itself is the method for accomplishing the mudrā of offering, and its wisdom should be examined and stabilized.
Because it is both the body and all-encompassing, it is the "entire body," which refers to the dharmakāya and rūpakāya of the Blessed One Vajrasattva. The "complete embrace" of that is the intense conviction of becoming one; whatever bliss arises from that meditative concentration is the bliss of the embrace of the entire body. That itself is the offering, the offering of accomplishment. To whom is it offered? It is offered to the "renunciant," meaning the Buddha, the Blessed One; by meditating on this as being presented and offered, one will quickly [attain the result].
If one asks what will be attained: that yogi will become equal to Vajrasattva.
One will become equal to Vajrasattva. This is what is being shown: after performing the yoga of Vajrasattva as taught in the Great Maṇḍala of the Vajra Expanse, one should bind the Great Seal (mahāmudrā) of the Blessed One as taught in the Action Maṇḍala. Then, having invited the Blessed One Vajrasattva in his condensed form into a cloth painting or similar support in front of oneself, one should perform the summoning, entering, binding, and subjugating using the action seals (karmamudrā) such as the Vajra Hook and so forth, as taught in the Action Maṇḍala. Having sealed [the deity] with the four seals taught in the Action Maṇḍala and conferred empowerment, one should present all offerings, prostrate, and then meditate for as long as it takes to directly perceive oneself as being inseparable and indivisible from him—dwelling in the midst of all the Tathāgatas—with the mind and the embrace, in the manner of the Dharmakāya and the Rūpakāya. Then, one should offer the very union of the embrace with the bodies of all the Tathāgatas, equal in number to the atoms of all world systems, in their respective natures as the body of Vajrasattva. One should meditate until one becomes weary, until all the Tathāgatas have become Vajrasattva. If one becomes fatigued, one should dissolve [the visualization] as before, stabilize it, and then arise.
In this way, one should meditate every day until the entire expanse of space is seen as the nature of Vajrasattva. Then, if one meditates throughout the entire night, one will become like Vajrasattva. Regarding the phrase "extremely passionate" and so forth: because it is both "extremely passionate" and "passionate," it is called "extremely passionate." By meditating on the great bodhisattva Vajraratna, one becomes of that nature. Through that application, one becomes certain to be united with the noble Ākāśagarbha; the term "firmly grasped" indicates that, like being firmly held by the hair, one cannot be separated by conceptual thought. The bliss that arises from being firmly grasped by the hair through that application of extreme passion is what is meant by "firmly grasped through the application of extreme passion." If one offers the body to the buddhas by means of this method of accomplishing Vajrasattva as explained, one will become like Vajraratna. Because he possesses extreme joy, he is "extremely joyful," which refers to the Blessed One Vajradharma. By attaining the samādhi called "the natural purity of all phenomena," one is unable to be moved by the conceptualizations of subject and object; therefore, the nature of untainted joy arises, and for that reason, it becomes extremely stable.
Through the meditation on the perfect union with Vajradharma by means of that extremely stable joy, whatever bliss arises for the yogins is "supreme joy and bliss." Because of attachment to that, there is "attachment to supreme joy and bliss." By becoming stable through that, one realizes the nature of the dharmakāya and the nature of the rūpakāya of Vajradharma by means of the samādhi called "all phenomena are naturally pure." That itself is the supreme and the sublime. If the bliss arising from that is offered to the Buddhas in the manner previously explained, one will become equal to Vajradharma. Regarding the phrase "the two organs" and so forth, the "two organs" are the two organs of the practitioner and the Vajra-Action [deity]. Their "union of the two organs" should be made into one through meditative absorption. The meditation on that is called the "thorough union of the two organs in equipoise." The bliss arising from that thorough union of the two organs in equipoise, if offered for the sake of making offerings throughout all directions—that is, in the ten directions—will become the cause for the perfection of all things, just like the essence of the Bodhisattva Vajra-Action; such is the meaning. Among these twenty types of offerings, one should perfectly offer to oneself by means of the offerings of bodhicitta, the accumulations, the dharma, and samādhi, and then meditate upon and accomplish whichever one is appropriate.
Having thus taught the wisdom of the accomplishments, in order to demonstrate that the accomplishments taught in the karmamaṇḍala are to be achieved by performing the deity yoga taught in the vajradhātumaṇḍala and the rituals taught therein, and subsequently binding the great seal (mahāmudrā), the commitment seal (samayamudrā), the dharma seal (dharmamudrā), and the action seal (karmamudrā) taught in the karmamaṇḍala, and then inviting the deities by means of the cloth paintings and so forth of the karmamaṇḍala and sealing them with the four seals taught in the karmamaṇḍala, it is said: "Then," and so forth. This is the karmamaṇḍala of the clouds of offerings of all the tathāgatas.
Its great seal is the manner of performing it with the hands, which reveals the body; its wisdom is to be learned. "Joining the ribs of the heart and the back" means that holding the two hands together with the vajra at the region of one's own heart is the great seal of the Joyful and Blissful Mother. "Making a hook on the right rib" is that of the Inviter of All Tathāgatas. "With a bow and arrow on the left rib" is that of the Pleaser of All Tathāgatas. "Saying 'Excellent' at the back" is that of the Delighter of All Tathāgatas. "Likewise on the forehead and so forth" means that placing the two hands together with the precious vajra at the region of the forehead is the great seal of the Great Empowerment Lady.
Placing a sun disk together with a vajra behind the head is the mudrā of Mahāprabhā. Placing a victory banner together with a wish-fulfilling jewel on the shoulder is the mudrā of Ratnavarṣiṇī. Placing a row of teeth between two vajras in a smiling manner, turned completely backward and held level with the mouth, is the mudrā of Nandīrati.
Regarding the phrase "mouth, ear, and the back of the head": placing two hands, each holding a lotus together with a vajra, at the mouth is the mudrā of Mahājñānagītā. Placing a sword together with a vajra on the right ear is the mudrā of Mahāsvaramārgaṇī. Placing a wheel together with a vajra on the left ear is the mudrā of Sarvamaṇḍalapraveśā. Placing a tongue together with a vajra at the back of the head is the mudrā of Mantracaryā.
Regarding the phrase "crown, shoulder, mouth, and waist": placing a crossed vajra with both hands on the crown of the head is the Great Seal (Mahāmudrā) of Sattvavajrī. Placing armor together with a vajra on the shoulder is the mudrā of Mahābodhyaṅgī. Placing fangs together with a vajra in the mouth is the mudrā of Locanā. Placing both hands in the samaya-fist gesture at the waist is the Great Seal of Gandhavatī.
It should be understood that the Great Seals not mentioned here are precisely those taught in the Vajradhātumaṇḍala and the Dhāraṇīmaṇḍala. The word "then" refers to the immediate succession of the wisdom of the Great Seals.
"One should train in the wisdom of the samaya-mudrā of the offerings of all the tathāgatas" means that the maṇḍala which is the cause of the activity of offering is the activity of offering itself. Its samaya-mudrā reveals the secret of the enlightened mind, and its wisdom is the certainty; thus, one should demonstrate and train in that. Regarding the activity of offering:
"By means of the manner of the great mudrā, having firmly formed the vajra-bind, and having placed it at the heart and other locations, one makes offerings to the Victors."
This means that binding the vajra-clasp and placing it at the heart is the samaya-mudrā of the "Extremely Joyful Bliss-Mother" of all the tathāgatas. Placing it on the right side is that of the "Inviter of All Tathāgatas." Placing it on the left side is that of the "Pleaser of All Tathāgatas." Placing it at the nape of the neck is that of the "Delighter of All Tathāgatas." Placing it at the forehead is that of the "Great Empress." Placing it behind the head is that of the "Great Illumination." Placing it on the left shoulder is that of the "Rain of Great Jewels." Applying it in the manner of placing it in the mouth is that of the "Extremely Joyful and Satisfied." Placing it in the mouth is that of the "Great Melody." Placing it on the right ear is that of the "Follower of the Great Melody." Placing it on the left ear is that of the "Entrance into All Maṇḍalas." Placing it at the back of the head is that of the "Mantra Practice." Placing it on the crown of the head is that of the "Sentient Being."
Placing [the hands] on the two shoulders is that of the one possessing the branches of great enlightenment. Placing them in the mouth is that of Locanā. Binding the vajra-clasp and placing it at the waist is the samaya-mudrā of Gandhavatī. The others are the samaya-mudrās as taught in the Vajradhātu-khaṇḍa and the Dhāraṇī-maṇḍala. The phrase "Then..." and so forth is the same as before. The offering of all the Tathāgatas is the activity maṇḍala. Its dharma is the dharma-mudrā; its wisdom should be trained in. From "Oṃ bhyā sya sati raṃ kaṃ na khaṃ śaṃ hūṃ hi śa ho śi ho" up to this point are the dharma-mudrās of the goddesses starting from Pramuditā and ending with Gandhavatī; these should be placed on the tongue and accomplished. For Vairocana and the others, one should take and accomplish exactly what is taught in the Dhāraṇī-maṇḍala.
Regarding the summary of the activity mudrās: "The activity mudrās should be made into two." This means that the mudrās which demonstrate the activity of diligence are the activity mudrās. "In summary" means condensed into the sūtra itself. "Activity" refers to the activity maṇḍala. Its mudrā is the samaya-mudrā of Gandhavatī. To make these two is to apply them according to the method taught in the Great Vajradhātu-maṇḍala, whereby they become the activity mudrās of all. Its characteristic is as follows: "The vajra bound and placed at the waist."
Having performed those two, the left vajra index finger should be raised into the right. This is the mudrā of supreme awakening, which bestows the awakening of the buddhas. The touching of the earth of the Immovable One likewise bestows the supreme jewel. The supreme samādhi of Amitāyus bestows the fearlessness of the Infallible One.
Next, the action mudrās shall be explained in brief. The bodhisattvas, such as Vajrasattva and the rest, perform vajra activities: with both hands in a majestic brandishing gesture, they remain as if holding a hook; the manner of shooting an arrow; placing the "well done" gesture at the heart; the empowerment of the two vajras; and firmly placing the sun at the heart. The left elbow should be placed [on the right], and likewise the face should be turned. With the right, one should separate the left; at the heart, the left sword is bowed. One turns the fire-brand wheel and brings both vajras from the mouth. By circling the vajra dance and clapping, one places the palms at the cheeks and the crown of the head. The armor, the little finger, and the supreme fangs are pressed by the two fists. With the manner of the vajra pride, one should bow with a shifting intention. Binding the garland and bringing it from the mouth is the circling of the vajra dance. By the manner of the vajra fist, one likewise offers incense and so forth; this is the offering to all the buddhas, performing the offering of the mudrās. The binding of the index finger hook, the great hook above the little finger, the wrist-knot, and the two index finger rings.
"Press down, keeping the two backs even." This concludes the commentary on the activity maṇḍala.
Thus, having taught the four maṇḍalas starting from the perspective of sentient beings who delight in the vast, the phrase "Then" and so forth now introduces the teaching on the maṇḍala of the four mudrās, which is a condensed form of the Tathāgata family, starting from the perspective of sentient beings who are afraid and terrified of the vast and delight in the intermediate.
The word "Then" refers to the immediate succession; the meaning is "right after the initial application." Here, the initial application samādhi should be understood as the emanation of Vajrasattva as taught in the Great Vajradhātu Maṇḍala. "By the blessing of all the Tathāgatas, such as Akṣobhya and the rest" means by their power. "Having generated the families of all the Tathāgatas" means having generated the four maṇḍalas just explained, such as the Vajradhātu, and then all those Tathāgatas who were thus described.
Regarding the Tathāgata family, for the purpose of summarizing all the accomplishments (siddhi) taught in the four extensive maṇḍalas of the great ritual cycles associated with Vajrasattva and the others, and for the purpose of correctly condensing the meaning of the accomplishments and so forth as previously explained, the maṇḍala of the four mudrās called the "Mudrā of All Tathāgatas" was taught. This is because, by means of it, all the accomplishments of the Tathāgatas are condensed, and a reflection is generated that is capable of sealing the entire realm of sentient beings without exception and accomplishing all accomplishments. The statement of the essence of that mudrā abiding in one's own heart is as follows.
Thus, having first emanated his own maṇḍala of the four mudrās, the Blessed One Vairocana now taught the emanation of the respective maṇḍalas of the four mudrās of Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. To this end, he spoke the words beginning with "Then," and so forth. It should be understood that each of them emanated their own maṇḍala of the four mudrās and remained there, blessed by all the Tathāgatas.
In this context as well, it must be established during the stage of the initial union (ādiyoga) for the maṇḍalas of the four mudrās of the five Tathāgatas and Vajrasattva, because the Tathāgatas do not arrive as a single unified entity.
Without Vajrasattva, there is no entry into the maṇḍala wheel, because he is the one who is empowered as the sovereign of the wheel of the families of all the tathāgatas. Alternatively, at the very moment of manifest enlightenment in Akaniṣṭha, that which is explained as the "initial application" is the emanation and consecration of one's own family. In that context, the "supreme king of maṇḍalas" is asserted to be the emanation of the maṇḍala of the four mudrās upon the summit of Mount Meru, together with Vajrasattva. Therefore, for the emanation of each of the maṇḍalas of the four mudrās, the five tathāgatas and Vajrasattva must be employed. It is explained that from among the five maṇḍalas emanated as the maṇḍalas of the four mudrās, they all become one and then abide in meditative equipoise in the samādhi of the "supreme king of the maṇḍala of the four mudrās." By this much of the text, the five samādhis of the "supreme king of the maṇḍala of mudrās" have been taught. Then, beginning from the gathering and consecration, the five samādhis of the "supreme king of activities" should be understood according to the ritual taught in the Great Maṇḍala of the Vajra Expanse. Thus, having meditated upon the three samādhis and obtained the signs, one should perform the great yoga endowed with the yoga of Vajrasattva according to the ritual taught in the Great Maṇḍala of the Vajra Expanse, and then draw the maṇḍala of the four mudrās.
Since all the accomplishments (siddhi) taught in the Vajradhātu-khaṇḍa are to be achieved by obtaining the samaya and empowerment within the maṇḍala of the four seals (mudrā), the passage beginning with "Then" and so forth extensively explains the ritual procedures for the master and the rituals for the entry of the disciples. "By one's own blessing" means by one's own power, characterized by non-referential great compassion. "Having generated the families of all the Tathāgatas" means having generated the four, such as the great maṇḍala as previously explained. "The collection of all accomplishments" refers to what was explained before; it is for that reason. "Vajra accomplishment" refers to the Blessed One Vairocana, because he possesses the accomplishment derived from the five-pronged sattvavajra. The maṇḍala indicated by him is called "Vajra accomplishment," and "that maṇḍala was explained" means it was proclaimed; the meaning is that the Blessed One Vairocana taught the maṇḍala of the four seals. Regarding the word "Then": because those who delight in the intermediate [level] would not have the fortune to achieve the accomplishments taught in the Vajradhātu-khaṇḍa as long as they have not obtained the samaya and empowerment in the maṇḍala of the four seals, for that reason, in order to take them under his care, it is correctly and thoroughly analyzed and explained.
If one asks what is to be explained, it is said: "The sublime maṇḍala of the mudrās." The maṇḍala of the mudrās is the maṇḍala of the mudrās; it is the sublime and supreme maṇḍala of the four mudrās. The meaning is that it has become sublime by way of encompassing all siddhis.
If one asks what its shape is like, it is said: "Because it is similar to the shape of a vajra." The meaning is that it is similar to the maṇḍala of the four emanated mudrās.
If one asks what its name is, it is said: "It is also renowned as the Vajra Siddhi." "Renowned" means explained. "In the manner of the great maṇḍala" means that the wise should lay out the lines within the expanse of the great Vajradhātu maṇḍala.
Regarding the statement: "First, having placed the Buddha’s mind, the four mudrās should be drawn," this means that first, the Blessed One Vairocana, possessing the characteristics previously explained, is placed in the center. In the place of Akṣobhya, one should properly draw Vajrasattvā while reciting sattvavajri. In the place of Ratnasambhava, one should draw Ratnasattvā with ratnavajri. In the place of Amitābha, one should draw Dharmavajrī with dharmavajri. In the place of Amoghasiddhi, one should draw Karmavajrī with karmavajri, possessing the characteristics as explained. This is what is taught by the statement: "The four mudrās should be drawn."
Regarding the statement: "In the center of the moon maṇḍala, the vajra mudrā and so forth should be drawn," this is the instruction.
The word "then" (tatas) indicates immediate succession. To what does it refer? It refers to the master himself, who should enter by way of the procedure for entering the great maṇḍala of the Vajra Expanse (vajradhātu), having bound the mudrā of the Vajra Female (vajrayoṣit). Then, having performed all the rituals, such as the self-consecration and so forth, he should receive the command exactly as it is. Having done so, he should not speak of himself. Then, the Vajra Master, the Sattva, having bound the Vajra Hook (vajrāṅkuśa) and snapped his fingers many times, should summon all the Buddhas. At that time, all the Buddhas, together with Vajrasattva and the rest, filling all the maṇḍalas, will assemble within the maṇḍalas. Then, meditating on the Great Mudrā of Vajrasattva, he should recite the sublime One Hundred and Eight Names just once.
In this maṇḍala of the four mudrās of Vajra Siddhi, having performed the extensive rituals of summoning and so forth, the phrase "having thus caused [them] to enter" means that one should cause [the disciple] to perform the four prostrations, cause them to bind the mudrā of the Vajra Female exactly as it is, and then cause them to enter. Having entered, one says this: "Do not show this secret chapter to anyone." Here, "secret" refers to the mantra; it is the secret because it is the condensed siddhi of the samaya of all the Tathāgata families, and because it is for those who delight in the vast.
You must not speak of the entry into the maṇḍala for those who delight in the concise. Why is that? If one asks, "Why should I not teach this?" it is because it is said, "those with wrong views," and so forth; there are indeed sentient beings such as these. What are they like? They are those with wrong views, who have no faith in the emanations of the Great Vairocana. Why are they those with wrong views? It is because it is said, "those who commit sinful deeds"; due to the cause of being obscured by karmic obscurations such as abandoning the sublime Dharma, they possess little diligence. Because they lack diligence, they do not apply themselves to hearing, reflecting, and meditating upon the speech of the Tathāgata; consequently, they do not fully understand the extensive rituals of the maṇḍalas of Vajrasattva and the others, and thus lack the application for them. Even if they are skilled in application, there are those who do not know the work of painting. Such individuals do not enter the four maṇḍalas, such as the Vajradhātu; it should be understood that this [teaching] was blessed for their sake. Therefore, it must not be shown to others. Regarding the phrase "the maṇḍala of the family of all Tathāgatas," the Tathāgatas, such as Vajrasattva and the rest, constitute the maṇḍala of the family of all Tathāgatas. That which has become their samaya (pledge) means the sense of not transgressing.
Regarding the term samaya (pledge): this maṇḍala is that which is not to be transgressed, and those who are gathered within it are bound by its samaya. This is what is being shown: by drawing this, the four maṇḍalas of the vajra-form and so forth are drawn. For it is said that by entering this, one enters all maṇḍalas, and by receiving empowerment here, one receives empowerment in all of them. From that point up to the words, "blessed as the supreme vajra and the siddhi of all the tathāgatas," the "vajra" refers to the Buddhas and Bodhisattvas, and since it is their supreme [nature], the "supreme vajra" is the Blessed One Vairocana. The phrase "blessed as the cause for the accomplishment and perfection of his siddhi" means that it is blessed as the cause for that. The word "up to" (bar du) includes Vajrasattva and the others. Because it is so, this meaning—which was just explained as the cause of all siddhis—is blessed; and since it is to be taught by way of gathering the maṇḍalas of the families of all the tathāgatas, [the text says]: "O you who are terrified and afraid of its vastness, regarding these secret samaya-mudrās of the families of all the tathāgatas." Since they are both all tathāgatas and families, they are the "families of all the tathāgatas." Their samaya-mudrās are Vajrasattvī and the others.
Their secret is the condensation of the siddhis of all families; therefore, this is the condensation of the siddhis of all the tathāgatas. For this reason, one should not lack conviction or fail to have faith in the secret endowed with these [qualities]. Otherwise, it is said that one must indeed have faith. If one asks, "What fault will arise if one lacks faith?" it is taught: "You will fall into the realms of hell-beings, animals, and hungry ghosts." If one lacks faith, one will abandon the sublime Dharma, and consequently, one will fall into the hells and so forth, falling away from happiness. "Lest you die an untimely death because you have not abandoned misfortune" means that "misfortune" here refers to transgressing the word of the tathāgata. Not accepting the statement, "One must accept even a single mudrā that condenses all families," is to not abandon misfortune or peril. Because of that non-acceptance, even if a remainder of one's lifespan exists, one will die. In order to show that the master must teach all the siddhis spoken of in the tathāgata family to those who have obtained the samaya and empowerment in this maṇḍala, it is said, "Then," and so forth. Since they are both tathāgatas and all, they are the "all tathāgatas," from Vairocana and so forth up to Vajrāveśa. Their mudrās are the mahāmudrās taught in the four maṇḍalas.
Their samaya (pledge) means that which is established in the scriptures and must not be transgressed. "Speak!" means that it should be uttered. "Whichever great being's" means whichever [deity] such as Vairocana and so forth. "Whichever mudrā is bound" means whichever mahāmudrā (great seal) is bound as taught in the four maṇḍalas previously explained. Reciting the essence mantras from "Vajradhātu" to "Vajrāveśa," the phrase "by the meaning of that" refers to the meaning of the sounds of "Vajradhātu" and so forth just mentioned; the meaning is that by means of the meaning of the essence, one should recite the essence mantras such as "Vajradhātu" with intense devotion to the meaning of the essence and bind the mudrās. This is the intended meaning.
In order to show that those to be accomplished, such as Vairocana and the others, are to be meditated upon as one's own self and not as being in front, it is said: "There, one should meditate upon oneself." If one asks, "What happens by doing so?" it is said: "By this method of this wisdom." By this method of meditating on the meaning of the recitation, the siddhis (accomplishments) are achieved and perfected. Of whom? Of all the great beings, that is, the buddhas and bodhisattvas. "All mudrās" refers to the mahāmudrās taught in the great maṇḍala, the dhāraṇī, the dharma, and the karma maṇḍalas.
Then, regarding the statement, "The secret of all mudrās shall be explained": since they are both mudrās and all-encompassing, they are the samaya-mudrās of all families. Their secret is the essence arising from the dharmadhātu, and that shall be explained. "Having destroyed one's own faculties, one should grasp" means that by meditating on the selflessness of phenomena, one destroys the collection of all phenomena and, being clear, should grasp one's own faculties—that is, the body of one's own deity—by way of meditating on the divine pride of one's own deity, from "I am Vairocana" up to "I am Vajrāveśa." To demonstrate this very point, it says, "Because of holding the vajra-fist," for it is said: "That which is the authentic, true suchness is explained as the vajra-fist." Thus, the term "holding the vajra-fist" is explained as the meditation on suchness. By that application of suchness, whichever mudrā of any family is touched or grasped, it is immediately brought under control.
Then, regarding the statement, "The dharmatā of all mudrās shall be explained": since they are both mudrās and all-encompassing, they are all mudrās; that is, all the dharma-mudrās taught in the four maṇḍalas. Their dharmatā is the cause of siddhi, and it shall be explained and shown. The method or ritual of the subtle vajra has already been explained. Then, "application" refers to having meditated on the subtle vajra. The wisdom-mudrā is [taught in] the great maṇḍala, the dhāraṇīs, and...
This refers to all the dharma-mudrās taught in the Dharmamaṇḍala and the Karmamaṇḍala. The meaning is that if one binds them according to this ritual procedure, they will be immediately brought under control and accomplished.
Then, regarding the statement "the activities of all mudrās shall be explained": all the karmamudrās taught in the four maṇḍalas, such as the Vajradhātu and so forth, are "all mudrās." Their "activities" are their functions; the meaning is that through them, the desired aims will be accomplished, and thus they shall be explained.
Regarding the phrase "song and so forth": song, dance, taste, food, and conduct are what is meant by "song, dance, taste, food, and conduct." Whatever bliss arises from these and similar activities is what is referred to by that term. If these are offered to all the Buddhas, the tathāgatas, the karmamudrās will be brought under control.
In that context, "song" refers to the vajra song and so forth. "Dance" refers to the vajra dance and so forth. "Taste" refers to the aesthetic moods (bhāva) such as the peaceful and the graceful, which are associated with the deities. "Food" refers to food of a hundred flavors and so forth. "Conduct" is characterized by sitting, walking, standing, and lying down, or by the mental conduct of abiding in great compassion and so forth.
This is what is being shown: the practitioner of the karmamudrā should perform offerings to all the tathāgatas with the vajra song and so forth.
One should satisfy the entire realm of sentient beings with the gift of attaining buddhahood and so forth, and then perform the recitation. As it is said: "All beings are indeed buddhas and indeed bodhisattvas; just as they are tamed, they accomplish all the purposes of activity." Thus, having taught the samaya, secret, dharmatā, and activity mudrās of all the maṇḍalas from the four maṇḍalas, the secret mudrā is then taught in order to accomplish the four maṇḍalas, such as the Vajradhātu and so forth, by means of the words "Then..." and so on. Since it is both a maṇḍala and all-encompassing, it is the "all maṇḍalas," which are the great Vajradhātu maṇḍala, the dhāraṇī, the dharma, and the activity maṇḍalas. To accomplish these is to bring them to completion. Regarding that which is the secret mudrā: the wisdom of the secret mudrā for accomplishing all maṇḍalas should be learned and demonstrated.
Regarding the phrase "Once the signs have become stable in themselves": the "signs" are the bodhicitta and the manner of practicing the six perfections. That which is stable and fully perfected is the "stable sign," which is the bodhisattva in their final existence. Having become that very form, or having become the self, one dwells upon a white cloth while reciting: Oṃ cittaprativedhaṃ karomi.
By meditating on all phenomena as selfless, one abides in the realization of the nature of that white cloth which is free from the dark stains of the habitual tendencies and the great bodhicitta characterized by the immovable [Akṣobhya]. This is the meaning of "having made oneself the essence of yoga." Following that, once the cloth has become white, the text says: "Having blessed the sign as a stūpa." This means that one should generate the divine pride of thinking, "I am the Vajradhātu." This is what is being shown: the conduct of bodhicitta, insight, and so forth, is explained as the sign or mark of the bodhisattvas. Following the thorough conviction that one is that sign, one should meditate on the nature of Akṣobhya and the others in the manner of a moon maṇḍala and so forth, and thus meditate on oneself as a stable stūpa in the form of the body of a Tathāgata or Vajrasattva and so forth. Then, one should perform the blessing by invoking the wisdom-being (jñānasattva) of the Tathāgata. Having thus blessed that sign as a stūpa, generating the divine pride of "I am the great maṇḍala of the Vajradhātu" is the meditation on oneself as the Vajradhātu. Furthermore, it is said: "The sign is explained as the stūpa; it is the stable one possessing meditative absorption. The practice of the six perfections is explained as being this sign."
That which is the bodhicitta is the vajra; this is explained as the vajra sign. Through the application of bodhicitta, one should know the sign to be stable. The lotus of the perfection of insight abides upon white cloth. The yogi of the perfection of insight should enter meditative equipoise again and again. If one relies repeatedly upon bodhicitta and insight, awakening will certainly arise. This dharma, which has become a stūpa through the method of the perfection of insight, is difficult for all embodied beings to find. The sign of great bodhicitta and insight is the blessing of the stūpa. Thus it is said.
In that way, having blessed one’s own deity yoga through the method of the perfection of skillful means so that it becomes a stūpa, thereafter, with the mantra vajradhātur ahaṃ svayam, one should accomplish the great maṇḍala of the vajra expanse upon the moon at one’s heart, generate the divine pride, and meditate. This second meditation was taught by the Blessed One in the Vajraśekhara, so one should not have any doubt. This is a brief summary of the meaning. Furthermore, as for the extensive meaning: for those who are afraid and terrified by the vastness and lack the enthusiasm to engage in the conduct of the great maṇḍala of the vajra expanse through the meditation on the three samādhis, they should for the time being perform the gathering preceded by self-protection and so forth every day, and then release the mudrās exactly as they are and also perform the tearing asunder of negativity.
Then, having attained manifest buddhahood through the sequence of the five aspects of manifest enlightenment, one emanates the maṇḍala of the Vajra Expanse exactly as it is at one’s own heart by means of the causal action-mudrā of the vajra. Having blessed oneself as Vajrasattva and bound the mudrā of the Vajra Goddess, one mentally enters that maṇḍala of realization at one’s own heart. Having performed the master’s ritual procedures exactly as they are, up to the vajra conduct of the siddhi, one performs the great yoga. At one’s own heart, one visualizes a moon maṇḍala the size of a buddhafield of the three-thousandfold world system. Upon that, one emanates the great maṇḍala of the Vajra Expanse in its proper order, together with the great mudrās of the five Tathāgatas, Vairocana and the rest, by means of these essence mantras of the Tathāgata family: OṂ SARVA TATHĀGATA MUṢṬI BAṂ, OṂ VAJRASATTVA MUṢṬI TRUṂ, OṂ VAJRARATNA MUṢṬI TRĀṂ, OṂ VAJRADHARMA MUṢṬI KHAṂ, OṂ VAJRAKARMA MUṢṬI HAṂ.
Then, while reciting the essence mantras: OṂ VAJRADHĀTU, OṂ SATTVAVAJRI, OṂ RATNAVAJRI, OṂ DHARMAVAJRI, OṂ KARMAVAJRI, OṂ VAJRASATTVA, OṂ VAJRARĀGA, OṂ VAJRASĀDHU, and so on, up to OṂ VAJRĀVEŚA, and maintaining the divine pride of Vajrasattva, one arranges the deities from Vairocana and the rest down to Vajrāveśa in their respective places. Then, while reciting OṂ VAJRĀTMAKO ’HAṂ three times, one [visualizes] the bodies of Vairocana and the rest.
One should meditate on oneself as having the nature of the vajra speech and mind. Then, reciting svabhāvaśuddho ’haṃ three times, one should meditate on oneself as being naturally pure. Then, reciting sarvasamo ’haṃ three times, one should meditate on oneself as being equal to all the Tathāgatas, such as Vairocana, and to all the Bodhisattvas, through the equality of selflessness. Then, generating the divine pride of thinking, "I am the nature of the great maṇḍala of the Vajradhātu," one should recite the vajra words vajrasattva. Reciting thus, "I am the nature of the great maṇḍala of the Vajradhātu," one should meditate through the practice of four sessions for one month, six months, one year, or for as long as it takes until one perceives oneself in the form of the great maṇḍala of the Vajradhātu; so the Blessed One has said. The Blessed One has also said: "By performing the great yoga once every day, one performs the recitation of mundane and supramundane mantras, and should draw the great maṇḍala, the dhāraṇī, the dharma, the activity, the four mudrās, and the single-mudrā maṇḍalas. Since there is no accomplishment without the great essence of yoga, one should therefore undertake the great yoga with all effort." Thus it was spoken.
Furthermore, having performed the yoga of all the great beings, such as Vajrasattva and the others, one should accomplish the great yoga. Then, one should meditate on the maṇḍala within one’s own heart exactly as it is. At the time of drawing the maṇḍala, one should also perform the great yoga through the application of Vajrasattva for seven days, and having meditated on the three samādhis, one should then draw the maṇḍala.
Having thus taught the secret mudrā for accomplishing the great maṇḍala of the Vajra Expanse, it is now said that the dhāraṇī maṇḍala is accomplished by the words, "Having firmly bound the vajra-fist," and so forth. The explanation of "Having firmly bound the vajra-fist," and so forth, has already been given. Regarding the words, "Raising the tips of the little fingers and the index fingers," one should bind the vajra-clasp characterized by the previously explained definition, join the two little fingers together, and also join the two index fingers together. This is the secret mudrā for accomplishing the dhāraṇī maṇḍala. "Samaya" refers to the samaya-mudrā. "Supreme samaya" is a term for the five Tathāgatas.
This is what is being shown: likewise, having performed the great yoga and bound this very samaya-mudrā, one should emanate the dhāraṇī maṇḍala at the heart of the essence-mantras of the families as previously explained.
Having arranged the dhāraṇīs, beginning with Vajradhātvīśvarī and ending with Vajrāveśā, in their proper positions, one should contemplate oneself as the nature of the dhāraṇī maṇḍala by reciting: oṃ vajrātmako ’haṃ, oṃ svabhāvaśuddho ’haṃ, and oṃ sarvasamo ’haṃ. Having generated the divine pride of thinking, "I am the nature of the dhāraṇī maṇḍala," one should recite each of the dhāraṇī mantras ten thousand times daily through the practice of four sessions. By doing so, the dhāraṇī maṇḍala will be accomplished.
Having thus explained the secret mudrā for accomplishing the dhāraṇī maṇḍala, in order to now teach the secret mudrā for accomplishing the dharma maṇḍala, it is said:
"Through the manner of the subtle vajra,
One should meditate in perfect equipoise.
The maṇḍala of the subtle vajra
Is the method for mastering meditative absorption."
Regarding that, the "manner of the subtle vajra" refers to the meditation on the emanation and reabsorption [of light] and the stabilization [of the visualization], as in the passage beginning, "The tongue should be pressed against the palate." This is explained as the "subtle vajra." Through that manner of the subtle vajra, one should meditate with the mind gathered in one-pointed equipoise.
If one asks, "What is to be meditated upon?" it is the "maṇḍala of the subtle vajra." This is indicated by the subtle vajra; the "subtle vajra" is a synonym for the "dharma maṇḍala." If one asks, "What does one do and meditate?"
Regarding the phrase "the maṇḍala of the subtle vajra," it is said that this means "bringing meditative absorption under control." This teaches the following point: having performed the great yoga as before, one should generate the dharma-maṇḍala at one's own heart using the heart-mantras of the families previously explained. Then, by way of the subtle vajra, one should draw it forth from one's heart and visualize it at the tip of the nose. Next, having arranged Vairocana and the others with the mantras taught in the dharma-maṇḍala, one should generate the pride of the dharma-maṇḍala exactly as before, thinking, "I am the dharma-maṇḍala." Reciting the mantra of Vajrasattva taught in the dharma-maṇḍala, one should meditate on the dharma-wheel at the tip of the nose every day for two months. If one becomes weary from meditating, one should withdraw it through the nostrils into one's own heart and stabilize it with the mantra vajrī dṛḍha tiṣṭha. Furthermore, one should meditate for about one month in the manner of emanating and reabsorbing. By such means, the dharma-maṇḍala will be accomplished. Having thus taught the secret mudrā for accomplishing the dharma-maṇḍala, now, in order to also stabilize the accomplishment of the karma-maṇḍala, it is said:
"Binding the two vajra-mudrās,
Holding those two vajras firmly,
With the index and little fingers interlaced,
This is the maṇḍala of the supreme vajra purpose."
Regarding that, the two vajra hands are the two vajra fists; having bound them, one should grasp. What is to be grasped? The vajra, which is the crossed-vajra (viśvavajra). Furthermore, that is the crossing of the index fingers and the little fingers associated with those two; having bound the two index fingers and bound the two little fingers, one should grasp firmly. This indicates the following: having bound the two vajra fists and joined them facing forward, one should grasp the crossed-vajra by tying one's respective index and little fingers together, and one should grasp the crossed-vajra with the mantra of the vajra empowerment as taught in the Great Maṇḍala. The meaning is that holding the crossed-vajra in that manner is the sign for accomplishing the activity maṇḍala in the center of the Supreme Vajra Maṇḍala.
In this regard, as before, one should generate the great yoga and emanate the activity maṇḍala at one's own heart with the five essence mantras of the families previously explained. If one arranges the deities exactly as they are taught in the activity maṇḍala using the knowledge mantras taught in the activity maṇḍala, one should perform all the rituals and generate the divine pride, thinking, "I am the nature of the activity maṇḍala." Then, through the practice of four sessions each day, one should recite each of the knowledge mantras ten thousand times. By such means, the activity maṇḍala will be accomplished.
Now, with the words "Then..." and so forth, it is taught that the accomplishments (siddhi) described in the Vajradhātu section should be achieved by performing the yoga of one's own deity through the four seals (mudrā) of the great Vajradhātu maṇḍala, exactly as they are taught therein. "Just as it is" means in the manner taught in the great Vajradhātu maṇḍala, regarding whichever [deity] it may be, such as Vajrasattva and so forth—from Vajrarāja up to Vajrāveśa—these are Vajrasattva and the others. Their "great seals" are the great seals of Vajrasattva and the others; because they are the great seals of the samaya, dharma, and karma seals, and because they are both seals and great, they are called "great seals." The instruction on the four ways of binding these is the teaching; it is the definition of binding the seals of Vajrasattva and the others, meaning that one should stabilize exactly what was taught in the great Vajradhātu maṇḍala. "Just as it is in the extensive ritual of the great Vajradhātu maṇḍala" means that starting from the words "Then, having uttered the secret offerings and sung the vajra praise songs, one should perform the four secret offerings," one should perform the ritual up to the words "Vajrasattva muḥ." The "vajra accomplishment" is that of the Blessed One Vairocana.
The maṇḍala of the four mudrās is to be drawn exactly as it is, together with the four respective mudrās of Vajrasattvī and the others. Likewise, for the maṇḍala of Acala and so forth, one should draw the maṇḍala in the manner of the great maṇḍala of the Vajradhātu. In the center, in the place of Vairocana, one should place Akṣobhya upon an elephant throne with the mantra vajradhātu. In the place of Akṣobhya, upon a moon maṇḍala, one should place the Blessed One Vajrasattva with a five-pronged vajra. In the place of Ratnasambhava, the hook of Vajrarāja. In the place of Amoghasiddhi, the bow and arrow of Vajrarāga. In the place of Amitābha, one should draw the mudrā of the Blessed One Vajrasādhu in a gesture of joy, or recite the essence mantra vajrasattva, or the essence mantras of the families as taught in the maṇḍala of the four mudrās.
Having drawn the maṇḍala in the same manner as the maṇḍala of Akṣobhya, in the center, upon a horse throne, one should place Ratnasambhava. In the place of Akṣobhya, upon a moon maṇḍala, the Blessed One Vajraratna. In the place of Ratnasambhava, the sun mudrā of Vajratejas. In the place of Amoghasiddhi, the mudrā of Śrīvajradhvaja. In the place of Amitābha, the row of teeth of laughter situated between two vajras; one should draw these with either their own essence mantras or the essence mantras of the families as taught in the maṇḍala of the Vajradhātu.
Draw a maṇḍala similar to the maṇḍala of Ratnasambhava. In the center, upon a peacock throne, is the Blessed One Amitābha. In the place of Akṣobhya, draw the mudrā of Vajradharma as a lotus. In the place of Ratnasambhava, draw the sharp-pointed mudrā. In the place of Amoghasiddhi, draw the mudrā of the causal wheel. In the place of Amitābha, draw the mudrā of the speaking tongue, using either his own essence mantra or the essence mantra of his family.
Draw a maṇḍala similar to the maṇḍala of Amitābha. In the center, upon a garuḍa throne, is the Blessed One Amoghasiddhi. In the place of Akṣobhya, upon a moon maṇḍala, draw a crossed vajra. In the place of Ratnasambhava, draw armor. In the place of Amoghasiddhi, draw two fangs. In the place of Amitābha, draw the fist mudrā, using either the previously explained essence mantra or the essence mantra of his family. This is the maṇḍala of Amoghasiddhi.
It is said that if these are drawn with their respective mudrās, all siddhis will be accomplished. This means that whatever siddhis were taught in the maṇḍala of the four mudrās of Vairocana, all of those will also be accomplished in the maṇḍalas of the four mudrās of Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi. This is the intended meaning.
The phrase "in that way" and so forth teaches the thorough refinement [of the mind] without external requisites. "In that way" refers to those [deities] clearly drawn upon the ground, as well as upon cloth, walls, in space, and in all locations. "All accomplishments are achieved" is said in order to inspire the practitioner. The teaching on the definite timing of the result is expressed by the words "beginning from the permanent maṇḍala" and so forth. In that context, the "permanent maṇḍala" is that which is completely drawn; it means beginning from that drawn maṇḍala, starting from that point. Some interpret this as "at the very moment of entering the maṇḍala," referring to the sign immediately following the entry. Others interpret "in a single day and night" as meaning within one full day and night. "Even those who have committed the five crimes of immediate retribution" refers to those who have committed the killing of a father, a mother, or an arhat; the causing of a schism in the Saṅgha; or the malicious shedding of the blood of a tathāgata. This teaches that if even those who have committed great sins will achieve accomplishment, what need is there to mention others? Therefore, one should strive to accomplish everything, rather than disparaging oneself by thinking, "I am a sinner," or "I have little merit," and so forth. "As one desires" means practicing for as long as one is able to meditate. "With ease" means having completely abandoned the suffering of the restraints taught in the Action Tantras.
This is because one relies upon food, drink, and so forth that are conducive to yoga. Furthermore, it is said: "Through unbearable austerities and hardships, the body becomes emaciated and suffers; through suffering, the mind is distracted, and one will not apply oneself to yoga." "Accomplishing all purposes" means that all the branches of practice are the ultimate purposes, and one practices them without interruption. This is because the Blessed One has stated that whoever does not perform the ritual exactly as it was taught will not attain the siddhis. "Delighting in all" means that which is both "all" and "delighting in," thus "delighting in all." This refers to meditating on the mudrās taught for accomplishing all maṇḍalas, or meditating on all [deities] such as Vajrasattva and so forth; this is "delighting in all." "All hopes" refers to the [mudrās] such as the Graceful One and so forth. The bliss that arises from all the flavors, food, and modes of conduct that are "delighting in all" is the "bliss of all delighting-in-all, flavors, food, and modes of conduct." To experience these is "to feel them." "Supreme accomplishment in one year" means that the state of a Buddha or Bodhisattva will be perfected; thus the Blessed One has spoken. This concludes the commentary on the maṇḍala of the four mudrās. Then, with the words "Then the Blessed One," and so forth...
In order to care for those sentient beings who delight in concise summaries, the single-seal maṇḍala—which condenses all the siddhis taught in the Vajradhātu section—is taught. The word "then" (atha) signifies immediate succession; it means "immediately following the initial application" (prathama-yoga). In that context, the "initial application samādhi" should be understood as that which was taught in the Great Vajradhātu Maṇḍala. The word "also" (api) has the sense of "furthermore," in reference to the four-seal maṇḍala. "All Tathāgatas" refers to those who are both Tathāgatas and all-encompassing; these are the Buddhas and Bodhisattvas equal in number to the atoms of all world systems. Their "supreme siddhi" consists of Vajrasattva and the others. Their "samaya" is the maṇḍala. The samādhi in which one focuses upon that [maṇḍala] as being indivisible like a vajra is the samādhi called "this very one." To "enter into equipoise" in that samādhi means to make the mind one-pointed in the manner of emanating the Vajrasattva maṇḍala. The word "this" (idam) refers to what resides in the mind, and it is to be connected with the verb "emanated" (udbhāvita). The "realization" (abhisamaya) of the Mahāyāna of all Tathāgatas is their thorough comprehension.
That which is the heart-essence of all tathāgatas, which reveals the Mahāyāna realization of all tathāgatas known by that name, was brought forth from his own heart as the teaching called Vajrasattva. By this much of the text, the second meditative absorption, called the "Supreme King of Maṇḍalas of the Single Mudrā of Vajrasattva," has been taught. Then, having performed the withdrawal, one should meditate on the supreme activity in that same way; this is the third meditative absorption, called the "Supreme Activity."
In order to show that the siddhis taught in the Vajradhātu section are to be accomplished by one who has obtained the samaya and empowerment in the maṇḍala of the single mudrā, the passage beginning with "Then" is spoken. The word "then" is a term indicating immediate succession. Having performed the great yoga of Vajrasattva and recited the Vajrasattva mantra ten million times, or having obtained the signs through meditating on the maṇḍala of the single mudrā, one should subsequently draw the maṇḍala of the single mudrā. Regarding the phrase "until the supreme siddhi of all tathāgatas is accomplished," the supreme siddhi of all tathāgatas is the siddhi of Vajrasattva; the meaning is "for the sake of accomplishing the complete realization of the samādhi of Vajrasattva for the entire realm of sentient beings."
The word "intermediate" includes the siddhis of the Tathāgata family. As for the word "then": because disciples who delight in concise summaries will also achieve the siddhis taught in the Vajradhātu section by entering the maṇḍala of a single mudrā, it is therefore explained in a perfectly accurate and unerring manner so that entering the maṇḍala of the single mudrā of Vajrasattva may make one a fortunate candidate for those siddhis. The "Sattva maṇḍala" is the maṇḍala of Vajrasattva. Because it is the maṇḍala of Vajrasattva, it is supreme and thus the "sacred maṇḍala." For by entering it and receiving empowerment, one becomes a master of all mundane and supramundane maṇḍalas, and one should personally perform all the rituals, such as drawing all the mundane and supramundane maṇḍalas and entering them. This is to demonstrate that other masters, such as those of the Tathāgata family and so forth, are masters of only their own respective families. "Because it is similar to the Vajradhātu" means it is similar to the emanation maṇḍala of Vajrasattva. If one asks what its name is, it is said: "It is also explained as Vajrasattva." "In the manner of the great maṇḍala, the lines of the outer perimeter of the maṇḍala should be struck."
The phrase "thus" means that the shape of the outer maṇḍala is similar to the great maṇḍala of the Vajradhātu. Having drawn this maṇḍala in a manner similar to the Vajradhātu maṇḍala, one should draw a moon maṇḍala upon it. Why? Because it is said: "In the center of the moon maṇḍala, one should place Vajrasattva." Therefore, upon the moon maṇḍala, one should place an image of Vajrasattva—whether cast, carved in relief, fashioned as a figure, or painted in a drawing—while reciting "Vajrasattva."
Then, regarding the phrase "having performed the summoning, the entering, and so forth, just as they are," this means that having performed the great yoga through the yoga of Vajrasattva itself, one should perform the ritual of entry as taught in the great maṇḍala of the Vajradhātu, up to the vajra-vow of the siddhi. Having performed the self-consecration and so forth, one then recites one's own name and accomplishes the maṇḍala of the single mudrā. Then, one should follow the previously explained ritual, beginning with:
"Having bound the vajra-hook of the Vajra Master, the Sattva,
And having snapped the fingers many times,
One should summon all the Buddhas."
This is the meaning of the phrase "having performed just as they are." In that context, "summoning" is the action mudrā of the vajra-hook. "Entering" is by means of the action mudrā of the vajra-noose.
Regarding the summoning, entering, and so forth: this refers to the entire extensive ritual taught from the binding with the vajra-shackles, the descending, and the subjugation, up to the point of the "extensive ritual for entering all maṇḍalas." Having performed those [steps], in order to teach the pith instructions on the wisdom of the siddhis to those who have entered, it is said: "Of all the Tathāgatas," and so forth. The siddhi of all the Tathāgatas is the accomplishment of Vajrasattva; its wisdom is the mode of certainty in the Mahāmudrā. The meaning is that one should train in and be instructed in the generation of that.
In that regard, first of all, the essence of the oath should be given, as it is said: "This is yours." "Those who have not seen the samaya" refers to those who have not seen the maṇḍala of a single mudrā. "Those who have not understood" refers to those who are not proficient; that is, those who lack the fortune for those secrets and have not received the samaya and empowerment in the maṇḍala of a single mudrā. "This secret" refers to that which is explained below: "Seated upon the full-moon maṇḍala," and so on. Because such things are unfit to be shown to all people, they are "secret."
If one speaks of this secret, what fault will occur? It is said: "You will fall into all the lower realms," and so forth.
"After you die, you will go to the lower realms; and even if a remainder of your life should exist, because you have transgressed the command of the Tathāgata, you will die an untimely death." The word "then" refers to the period immediately following the administration of the oath. Regarding the phrase "the supreme siddhi of Vajrasattva" and so forth: the "supreme siddhi of Vajrasattva" is the most excellent accomplishment of Vajrasattva. Since one accomplishes it by means of this, it is called "the practice." One should train in the wisdom of that meditation, beginning with the words, "Seated upon a full moon maṇḍala." It is a "full moon" because it is both a moon and full. Its "maṇḍala" is the full moon maṇḍala. Because one abides upon that, it is said, "seated upon a full moon maṇḍala." If one asks how one is seated, it is said, "having fully grasped the mahāmudrā." It is the "mahāmudrā" because it is both a mudrā and great. It is the samaya, dharma, karma, and mahāmudrā of the Blessed One Vajrasattva, whose nature is bodhicitta; it is not merely the mahāmudrā alone. This is because it is taught through many words, such as, "one should generate the wisdom of the siddhis of all the Tathāgatas." That by which these are fully grasped and bound is called "having fully grasped the mahāmudrā." Among those, having meditated upon oneself as Vajrasattva in any one of the mudrās, ...
It will be accomplished swiftly and without long delay. The meaning of this is as follows: by means of the method taught in the Great Maṇḍala of the Vajra Expanse, one should perform the yoga of Vajrasattva. Having bound the Great Seal, the Samaya Seal, the Dharma Seal, and the Action Seal, and reciting the essence mantra with vajra words, if one meditates on oneself as Vajrasattva abiding upon a moon maṇḍala, one will very swiftly become Vajrasattva. In order to demonstrate that by thoroughly guarding the samaya, the desired goal will be accomplished, it is said: "Then, one should train in the wisdom of the secret samaya of all maṇḍalas." The maṇḍalas of the families, such as the Tathāgata and so forth, are "all maṇḍalas." Their samaya is the "secret samaya of all maṇḍalas," and one should train in the wisdom of that which is characterized by passion for and intense attachment to unsurpassed, perfect, and complete enlightenment. Regarding the phrase "there is no sin like being free from passion": a mind that turns its back on unsurpassed, perfect, and complete enlightenment is "free from passion"; there is no other sin like it. If one asks where it does not exist, it is said: "it does not exist in the three realms," meaning within the three realms characterized by the desire, form, and formless realms. Since it is explained in that way, [the text continues:]
Therefore, it is said: "You, who are free from passion, must also not do so." The Blessed One Vajrasattva, who is characterized by unsurpassed, perfectly complete awakening (anuttara-samyak-saṃbodhi), is called "desirable" because he is to be desired and delighted in by those to be trained. Thus, the instruction is: "You must not become free from passion for him." This teaches that abandoning him is not a downfall into the levels of the Śrāvakas or Pratyekabuddhas.
Mahāsamaya hana phaṭ. Having thus bestowed the samaya of all maṇḍalas, the preceptor should recite this mantra with the intention of separating the disciples from the mental state that aspires for the awakening of Śrāvakas and Pratyekabuddhas.
Then, it is said: "The essence of the oath is to be given: 'Do not speak to those who have not seen the great maṇḍala. Otherwise, your samaya will be impaired. Vajrasattva will now truly enter into your heart. If you speak of this way, he will immediately tear [your heart] and depart.'"
In this manner, within the maṇḍalas of all families, such as the Vajra family and so forth, the samaya and vows characterized by the non-abandonment of bodhicitta are to be bestowed. This is because all spiritual accomplishments (siddhi) are connected to bodhicitta.
The phrase "Then," and so forth, teaches that the aforementioned accomplishments are to be achieved by being blessed through the yoga of one’s own deity as taught in the Great Maṇḍala of the Vajra Expanse. The instruction to "bind the four, such as the Great Seal of Vajrasattva, and train" is intended to demonstrate the characteristics of the Great Seal, the Samaya Seal, the Dharma Seal, and the Action Seal. The phrase "the accomplishments are likewise" means that just as they are achieved through the four seals in the Great Maṇḍala of the Vajra Expanse, they are achieved here in the same way. The phrase "in painted images and so forth" is spoken to establish that just as these aforementioned accomplishments are achieved in a maṇḍala drawn on the ground, they are likewise achieved in those [maṇḍalas] prepared on cloth paintings and so on. The phrase "if one acts according to the ritual as desired" means that among these taught rituals, whichever one has a longing for, if one performs that very ritual, all accomplishments will be achieved. The phrase "one should act exactly according to the extensive ritual of the Great Maṇḍala of the Vajra Expanse" begins from the passage: "Then, the wisdom of the accomplishment of the arising of purpose, and the wisdom of the accomplishment of the purpose of miraculous power," and so on.
The ritual procedures up to the request for departure should be performed here exactly as they are in the great maṇḍala of the Vajra Expanse. In order to demonstrate that the realization spoken by Vajrasattva is the very word of the Buddha, and to show that after the maṇḍala has been requested to depart and the ritual has been concluded, the master should please Vajrasattva residing in his own heart by saying "Excellent," the passage beginning with "Then" was spoken. Furthermore, in the phrase "all the Tathāgatas having gathered," the word "again" (yang) has the sense of "once more." Having been requested to draw the maṇḍala and having gathered, this is now for the sake of completing the two points previously explained. Because the lord of all Tathāgatas is the nature of the great Vairocana, he is the great Bodhicitta, which is Vajrasattva. Because he holds in his hand the five-pronged vajra that reveals emptiness, he is the great Vajrapāṇi. In that regard, this essence mantra, the mudrā of "Excellent" that pleases the Vajra, resides in his heart. Now the essence is shown: "Excellent, O Vajrasattva, you!" This means that you who have been taught in the manner of Vajrasattva are excellent. Likewise, you who have been explained in the manner of Vajraratna, Dharmavajra, and Karmavajra are excellent.
Because everything is excellent and beautiful, this sūtra is well-spoken, being free from the faults of superimposition and deprecation. As for the term "Vajrayāna," because it is the Vajra Vehicle, it is the Vajrayāna. Furthermore, since all [beings] such as Vajrasattva and others have arisen from the nature of the Great Vairocana—the Vajrasattva residing in the hearts of all Tathāgatas, which emerged from the Vajrasattva of the Blessed One Vairocana—it is therefore called the Vajrayāna. Since this belongs to all Tathāgatas, it is called the "Secret of All Tathāgatas." The Mahāyāna is taught as not being common to all ordinary beings. Because it is the principal subject summarized here, it is a "summary"; therefore, it is called the "Summary of the Mahāyāna."
Regarding the verse: "By the name of Vajrasattva, one shall become the supreme of all siddhis," this refers to the Blessed One Vajrasattva, who teaches the Vajrayāna. His body, speech, and mind are the inconceivable manifestations of the Vajra that realize all that is equal and unequal to space. By radiating throughout all of space, he completely fulfills the intentions of the entire realm of sentient beings without exception. Thus, "by the characteristics of such a Vajrasattva" means that even the mere utterance of his name is the supreme means for accomplishing all siddhis.
This is the supreme [means] that generates all mundane and supramundane accomplishments (siddhi); because it is sublime, it is taught that even merely holding its name bestows a meaningful result. The word "also" (kyang) implies: what need is there to mention those who meditate? For them, everything will certainly be accomplished. To demonstrate the meaning of this very word "also," it is said: "If one practices after having purified [all phenomena], even Buddhahood itself is attained with ease." This means that because all phenomena are naturally pure (prakṛti-viśuddha), they are "purified" through the purification of obscurations. If one practices and meditates upon Vajrasattva alone, Buddhahood itself is attained with ease; without undergoing hardships, in this very life, one attains inexhaustible bliss that does not cease. Furthermore, because the practitioner accomplishes Vajrasattva through bliss, the practitioner's bliss in this very life is "inexhaustible" because it does not diminish, and "non-existent" [in the sense of being unceasing] because there is no fear of its interruption; thus, the untainted bliss that never wanes is accomplished.
If one asks: why is it that by the practitioner accomplishing joy and bliss, the bliss of Vajrasattva as described is accomplished for the practitioner? It is said: "The application of Vajradharma." This means that through this application of Vajradharma, which is characterized by the meditation on the naturally pure nature as described, one will attain Buddhahood through the bliss that is the bliss of all desires. This is the intended meaning.
In this context, "all desires" refers to those things that are both desirable and all-encompassing: the great offering, the offering of empowerment, the offering of Dharma, the offering of activity, and the flavors and so forth that are concordant with yoga. The blisses arising from these are the "blisses of all desires." It should be understood that it is through these blisses of all desires and the application of Vajradharma that accomplishment is achieved; it is not through the bliss of attachment to substantial entities that a practitioner attains Buddhahood or is cared for by the Blessed One.
The Compendium of the Suchness of All Tathāgatas has been explained. The first section, which teaches the application and so forth that demonstrate the Mahāyāna realization of all Tathāgatas, is called "Realization" because it arises from conceptualization. Furthermore, because it is far superior to other conceptualizations, it is called "King." "Complete" means reaching the ultimate through the nature of the Root Tantra. All of this section on the Vajradhātu shall now be described. The Vajradhātu is so called because the expanse of the body, speech, and mind-vajra of all Tathāgatas—from Vairocana and the others down to Vajrāveśa—is generated here, and because they are accomplished by being generated as the nature of the expanse of the body, speech, and mind-vajra of all Tathāgatas.
Therefore, the "Section of the Vajra Expanse" is a term for a single portion of the entirety of the Vajra Expanse. This is also taught in the Explanatory Tantra as the "Great Seal" (mahāmudrā). It is called the "Great Seal" because it is both a seal and great. The seal of the great bodhicitta, which is the nature of Akṣobhya, is "great" because it pervades everything by virtue of being the nature of the wisdom of the selflessness of phenomena. Because it arises from Vairocana and the others, up to Vajrāveśa, it is designated as the "Great Seal." Since it arises from the Tathāgatas such as Vairocana, it is the "Tathāgata Family," for it is said: "It is called a family because it is born [from them]." Furthermore, because it is described as the "Graceful Vajrasattva," it was taught for the sake of abandoning passion through passion. As it is said: "The wise Vajrasattva, for the sake of perfectly accomplishing great enlightenment through the great reality of wisdom and method, spoke this King of Tantras." Thus, from the Compendium of the Reality of All Tathāgatas, through the application of entering into equality with all Tathāgatas, the nature of the Tathāgata family is the mode of the Wisdom Being (jñānasattva) who has realized the nature of all Tathāgatas as the entire Vajra Expanse. This is the Compendium of the Reality of All Tathāgatas, the Mahāyāna Abhisamaya.
Having taught the great king of tantras concerning the nature of Mahāvairocana, the intention is now to teach the essence of the samaya-mudrās, which follow the commands of all the tathāgatas, and the great Vajra family, in order to abandon anger through the use of wrath. Thus, the words "Then," and so forth, are spoken. The term "then" indicates immediate succession; the meaning is "immediately following the initial application." Here, the meditative absorption of the initial application is precisely the teaching of the great maṇḍala of the Vajra Expanse. The distinction is this: it is said to be "together with the emanation of Vajrasattva." Furthermore, regarding the phrase "having gathered into one," the word "again" refers to the gathering of the assembly in relation to the granting of the "well done" (sādhu). Because he causes them to assemble once more, it is said, "having gathered into one." Regarding the phrase "turning the great wheel of all the tathāgatas," the great wheel of all the tathāgatas is the maṇḍala of all the families. Because he possesses the nature of turning and entering into those infinite emanations and drawings, he is "the one who turns the great wheel of all the tathāgatas," which is Vajrasattva, the nature of Mahāvairocana. To him, who possesses such distinctive qualities, the one hundred and eight names explained below are offered as a supplication.
Now, the hundred and eight names beginning with "Vajrasattva" are taught. In that regard, "O Vajrasattva" is an address by way of the essence-mantra (hṛdaya) to that which was taught by way of the essence-mantra in the Great Maṇḍala of the Vajra Expanse (vajradhātumaṇḍala). "Great Vajra" means that which is both a vajra and great; thus, it is the Great Vajra, the Vajra King who pervades all things by way of the hook of bodhicitta. This indicates the essence-mantra "Vajrarāja" by way of its meaning. Regarding "Vajra Protector" (vajranātha), "vajra" refers to the buddhas and bodhisattvas. Their protector is Vajra Passion, the nature of which is the selflessness of phenomena. Because he liberates the disciples of the nature of the buddhas and bodhisattvas from the fear of the minds of śrāvakas and pratyekabuddhas who seek parinirvāṇa, he is the Vajra Protector. This also teaches the meaning of the essence-mantra "Vajrarāga" by way of its significance; one should understand other instances where no specific distinction is made in the same way. "Well-accomplished" means that because he brings about perfect accomplishment, he is the Vajra Goodness (vajrasādhu), the essence of the practice of the six perfections. "Vajra Empowerment" means that the empowerment of the vajra name is the Vajra Empowerment, which is Vajra Jewel (vajraratna).
Therefore, because the nature of the nectar-water of the wisdom of equality with space washes away the stains of the conceptualizations of subject and object in those to be trained, it is called "empowerment." As for "Vajra Light," it is light that is indivisible like a vajra; because he possesses these rays of light, he is "Vajra Light" and "Vajra Sun." "Vajra Splendor" is the essence of the one called Vajra Heruka. Regarding "Vajra Laughter," laughter is a smile; because he possesses this laughter that is indivisible like a vajra, he is "Vajra Laughter." "Great Dharma" means that because he possesses this great dharma, he is the "Great Dharma"; because he perceives with wisdom the entire essence of that vajra-dharma of the samādhi of emptiness for the sake of sentient beings, it is "dharma." "Vajra Sword" means that because he possesses this vajra wisdom of insight, the "Vajra Sword" is the "Sharp Vajra"; these are the ten names. Likewise, "Great Supreme" means that because it is both supreme and great, it is the "Great Supreme," which is the Vajra Sword. "Great Maṇḍala" means that because it is both a maṇḍala and great, it is the "Great Maṇḍala"; because all maṇḍalas, such as the Vajra Expanse and so forth, are contained within this, he is the "Vajra Cause." Regarding "Supreme King," because all maṇḍalas are luminous by that very nature and he acts like a king, he is the "King." He is "Supreme" because he is born from the Tathāgatas.
Because he is also a king, he is the Supreme King. "Without elaboration" means that because the elaborations of verbal conceptualization are absent, it is the Vajra Protection. "From the Vajra" means the essence of the Vajra Action. "Great Protection" means that because it is both protection and great, it is the Great Protection; the nature of the protection of irreversible diligence is the Vajra Protection. "Fierce Yakṣa" means that because he is both a yakṣa and fierce, he is the Vajra Yakṣa. "Great Spirit" means that "greatness" is because suchness pervades all; because he holds the forms of the Tathāgatas and so forth, he is a "spirit" (grāhin). Because he is both a spirit and great, he is the Great Spirit, the Vajra Yakṣa. "Vajra Fist" means that because he makes all the Buddhas, Bhagavāns, and so forth, of one inseparable essence in the nature of suchness, he is the Vajra Fist. "Great Seal" refers to the Great Seal, the Samaya Seal, the Dharma Seal, and the Action Seal. "Great" means that because he possesses the essence born from suchness which pervades all, he is the Great Seal; as for the phrase "that Vajra Fist and all the seals," because it is the essence of the Vajra Fist of suchness and because all seals, such as the Great Seal and so forth, are subsumed by it, "all seals" refers to the Vajra Fist itself.
Having thus praised the Blessed One Vajradhara by way of the nature of the essence of the sixteen bodhisattvas, the praise by way of the essence of the secret meaning of the body is expressed by the words "Bodhicitta" and so forth. In that context, the mind whose essence is awakening is the Bodhisattva, namely Vajrasattva. "Great Awakening" refers to that very Vajrasattva as the Great Awakening, meaning unsurpassed, perfectly complete awakening. "Buddha" refers to Vajrarāja, because he possesses the characteristic of summoning the Buddhas. "All Tathāgatas" refers to Vajrarāja himself, because he possesses the characteristic of being superior to all Buddhas who summon all the Tathāgatas; therefore, he is "All Tathāgatas." "Vajra Family" refers to Vajrarāga: the wisdom characterized by great compassion that is non-referential and unmoved by the conceptualizations of subject and object is Vajra Wisdom, which is Vajra Passion. As it is said: "This passion for the selflessness of phenomena is the protection of joy." Furthermore, because he is the essence of the authentic path, he is Vajra Passion. Because he has pervaded the entire continuum of Buddhas and Bodhisattvas, the term "Great Wisdom" is used. "Great Vehicle" means that which is both a vehicle and great; thus it is the Mahāyāna. The nature of the conduct of the perfections is Vajrasādhu.
"Artha-sarva" (All Meanings) means that which is both an object (artha) and all-encompassing (sarva); thus, it is "All Meanings." "All Meanings" refers to Ākāśagarbha, the sense of being empowered by all buddhas and bodhisattvas. "The meaning of the suchness of all" refers to the wisdom that has become the sun dispelling the darkness of the afflictions along with their habitual tendencies; focusing on the suchness of all objects is the suchness of all, Vajratejas, the tenth name. "Benefit for sentient beings" means that because one acts for the benefit of the realm of sentient beings through the great gift of loving-kindness, it is "Benefit for Sentient Beings," Vajraśrī. "All-knowing" means that because one knows all, one is omniscient; because one displays all meanings of the three times with a smile, it is Vajrahāsa. "Omniscient" means that because one has attained the meditative absorption in which all phenomena are naturally pure, Vajradharma is the omniscient one. "All-creator" means that because one brings to perfection the bodhicitta and so forth through the wisdom of insight, the All-creator is Vajratīkṣṇa. "All-that" means that because it is the nature of all, it is the cause of all. "All-seeing" means that because one teaches the wisdom of the four analytical knowledges—of phenomena, meaning, definitive expression, and eloquence—one sees the phenomena, their meaning, the definitive expressions, and the eloquence individually; thus, the All-seeing is Vajrarakṣa.
"Vajra Self" refers to the vajra that is the essence of the diligence that completely purifies saṃsāra. That which is the very nature of that itself is the "Vajra Self," because it is derived from the vajra. "Supreme Vajra" refers to the supreme among those such as Vajrasattva and the rest, because it is the vajra of incomparable nature in terms of the diligence of undertaking; thus it is derived from the vajra. "Vajra Diligence" refers to the diligence of thorough application, which is "vajra diligence" because it is indivisible like a vajra; it is the vajra protection. "Supreme Vajra Holder" refers to the holder of the vajra of the diligence of individual discernment; it is the "Vajra Holder," the Vajra Yakṣa, and these are the ten names.
"The meaning of the great samaya suchness" means that the knowledge of the perfection of diligence in which the three spheres are completely pure is the "great samaya," which is the nature of the diligence of individual discernment. Its "suchness" is the uncontaminated bliss and mental joy arising from that, or the performance of the welfare of sentient beings through the forms of the Great Deity and so forth, characterized by attachment, aversion, and delusion. As it is said: "What is the suchness of the great samaya? It is as follows: Samantabhadra, the Supreme Joy." This meaning of the suchness of the great samaya is the Blessed One’s Vajra Fist, the Mahāmudrā.
Regarding the phrase "O Great Bliss," that very same vajra-fist mentioned immediately prior is itself Great Bliss, because its nature is the great samaya. Thus, having praised the Great Vajradhara by way of the secret significance of the bodies of the sixteen beings, such as Vajrasattva and the others, there is further praise by way of the symbolic mudrās, beginning with the words "Vajra." In this context, the very essence of the five-pronged vajra symbol of the Blessed One Vajrasattva is the source of supreme qualities. "Vajra Hook" refers to Vajrarāja. "Great Desire" refers to the mudrā of the bow and arrow of Vajrarāga; because it is both great and passionate, "Great Passion" is the essence that realizes great enlightenment. As it is said: "Because it pierces subtly, it is an arrow." Thus, the meaning is that he has directly realized suchness; these are the five names. "Supreme Joy" refers to the mudrā of the satisfaction of Vajrasādhu; because he delights in what is excellent, he is "Supremely Joyful." The meaning of "Joy" is the untainted satisfaction arising from the conduct of the six perfections. "Great Bliss" refers to the mudrā of the wish-fulfilling jewel marked with the five-pronged vajra of Vajraratna; because he possesses this light of supreme greatness, he is "Great Radiance."
This is the meaning of "the light that completely fulfills the intentions of all sentient beings." Regarding "Vajra Light": this is the mudrā of the Vajra Splendor Vajra Sun; because he possesses this light that is indivisible like a vajra, he is "Vajra Light." Regarding "Light Appearance": this is the mudrā of the Vajra Glory Wish-Fulfilling Jewel Banner; because he possesses the power of the light appearance characterized by the giving of loving-kindness, he is "Appearance." Regarding "Buddha Light": this is the mudrā of the laughing smile; because he possesses this light that performs the welfare of sentient beings through the smiles of the Buddhas, he is "Buddha Light." These are the fifty names. Regarding "Supreme Vajra King": this is the mudrā of the Dharma Lotus; because that very vajra of the naturally pure samādhi is a king by virtue of its purity, he is the "Supreme King." Regarding "Supreme Vajra": this is the mudrā of the Vajra Sharp Sword; because the supreme of that very vajra of the wisdom of insight is the "Supreme Vajra." Regarding "Supreme Knowledge": this is the mudrā of the Causal Wheel; because that emanated mind is the supreme knowledge, it is "Supreme Knowledge," meaning that there is nothing equal to it in the emanation of the maṇḍala. Regarding "Supreme": this is the mudrā of the Vajra Protector Tongue; because the sound is like an echo, there is no other expression equal to this, and thus it is "Supreme." Regarding "Supreme among Men": this is...
The mudrā of the various vajras of activity is the "Supreme among Men," because in the human world, through the forms of the Tathāgatas and so forth, he is the most excellent of all human forms. The "Supreme Vajra" is the mudrā of the vajra armor of protection; it is the supreme among vajras because it thoroughly protects the vajra body, speech, and mind of all Tathāgatas. The "Great Supreme" is so called because it is both great and supreme; the "Great Supreme" is the Vajrayakṣa, for he protects and fully guards by means of the nature of the vajra fang weapon. The "Supreme Knowledge" is the supreme among knowledges; it is the Vajramuṣṭi. By means of the application of binding that very fist, which is the mudrā of the vajra body, speech, and mind of the families of all Tathāgatas, one accomplishes the mudrās of the families of all Tathāgatas; therefore, it is the "Supreme Knowledge." This explains the symbolic mudrā of the Vajramuṣṭi. The "Vajra Expanse" means the great maṇḍala of the Vajradhātu. The "Great Secret" is so called because it is both great and secret; since this is the nature of the great mudrā of the dhāraṇī maṇḍala, it is the "Great Secret." As it is said: "Arisen from the vajra palms..."
It is renowned as "Mahāmudrā," for it is so stated; these are the sixty names. As for "Vajraguhya" (Secret Vajra), it is the secret vajra of the maṇḍala of the vajra mudrās. As it is said: "Vajraguhya is the vajra maṇḍala." As for "Paramaguhyadhṛk" (Holder of the Supreme Secret), it means he holds the essence of the supreme secrets, such as his own Mahāmudrā and so forth. As for "Sūkṣmavajra" (Subtle Vajra), it refers to the teaching of the dharma maṇḍala. As it is said: "Because it is like the vajra expanse, it is renowned as Sūkṣmavajra." As for "Mahādhyāna" (Great Meditative Concentration), it is both great and meditative concentration, thus "Great Concentration." This is because, through the subtle vajra meditative concentration, all siddhis are thoroughly accomplished and are all-pervasive. As the Blessed One said: "Then, being perfectly composed, whatever is to be meditated upon, all of that will become stable; this is defined as samādhi." As for "Vajrāśaya" (Vajra Intention), the intention of the vajras is the "Vajra Intention." Because one meditates on the four immeasurables for the sake of sentient beings, it shows that "you are this very essence" by meditating on the nature of the four immeasurables, such as great love and so forth. As for "Buddhottama" (Supreme Buddha), it is because the mind that meditates on the recollection of the Buddha is the reflection of the Buddha.
There is no other equal to meditating on that as the supreme Buddha. Therefore, the wisdom of recollecting all the Tathāgatas is taught; this is shown by the statement: "You are of that very nature." Regarding the phrase "the supreme Buddha-vajra": the Buddha-vajra is the essence of the four types of wisdom for recollecting the Tathāgatas, and the supreme among those is the supreme Buddha. As for the statement: "Having meditated on the reflection of the moon, one should meditate on the reflection of the Vajrasattva-vajra at one's own heart," this is because there is no other equal meditation for stabilizing [the mind] from one [state] to the next. "Buddha-awakening" refers to the awakening of a Buddha; "You are of that very nature" is explained by the statement: "One should meditate on oneself in the form of a Buddha, endowed with the supreme of all aspects; this is the meditation on Buddha-awakening." Regarding the term "great wise one": because that essence of knowledge, which has become one with the deity, is both wise and great, it is called the "great wise one." This is taught by the passage beginning: "I am equal to the Tathāgatas; once I have uttered the vajra words, by joining the two organs, I cause all Buddhas to be impassioned." "Buddha-wisdom" refers to the five Tathāgatas, who are the Buddhas.
Regarding the definitive Buddha-wisdom of the Mahāmudrā taught in their Dharma-maṇḍala, it is explained by what the Blessed One said: "By means of the subtle vajra method, one should meditate on the vajra in the center. By [visualizing] oneself as the very body of the Buddha, one thereby accomplishes Buddhahood." This refers to the seventy names. "Great Buddha" (Buddhamahā) means that which is both a Buddha and great; it is the meditative absorption of the sixteen Sattvas. As it is said: "By applying the method of the subtle vajra, if one meditates on the vajra and its retinue at the heart, Vajrasattva and the others will grant the siddhis." By this, it is shown that you are the essence of the meditative absorption of the sixteen Sattvas. "Buddha of the Buddhas" refers to those from Vairocana and the others taught in the Dharma-maṇḍala, up to Vajrāveśa; these are the Buddhas of the Buddhas. The meditative absorptions of the samaya, dharma, and karma-mudrās taught in the Dharma-maṇḍala are the "Buddha of the Buddhas." "Offering to the Buddha" refers to the great offerings and so forth; because that which is the very nature of the Buddha is itself the offering, it is the Great Vajradhara, the nature of the Karma-maṇḍala. As it is said:
With reference to the activity maṇḍala, it is said: "This is the samaya of the dharma of the ritual activity of offering to all the tathāgatas." Regarding "great offering": the offering of the ritual activity of emanation, such as the passion for the families of all the tathāgatas arising from bodhicitta, which pervades the entire expanse of space, is the "great offering." Regarding "the offering of the sattvas": because Vairocana and the others, up to and including Vajrāveśa, possess this offering of the sattvas in the nature of the sixteen-fold offering, it is called "the offering of the sattvas." Regarding "supreme offering": when those sixteen-fold offerings are performed as the aforementioned offering of the sattvas, it is the "supreme offering." Regarding "great method": because it is both a method and great, it is the "great method." The Great Vajradhara, whose nature is the maṇḍala of the four mudrās, is the samaya of the maṇḍalas of all the tathāgatas, and thus he gathers all siddhis. Regarding "great siddhi": because it is the great siddhi whose nature is the maṇḍala of the four mudrās, everything taught in the Vajradhātumaṇḍala-khaṇḍa is here the "great siddhi." As it is said: "He blessed [it] as the cause of all the supreme siddhis of all the tathāgatas." Regarding "vajra siddhi": here, "vajra" refers to Vairocana.
Because he possesses the siddhi of that very essence, he is the "Vajra Siddhi," the nature of the maṇḍala of the four mudrās. As for the "Great Body of the Tathāgata," it refers to the single-mudrā maṇḍala in which the families of all the tathāgatas are condensed into one; since this is the accomplishment of the body of Vajrasattva, it is called the "Great Body of the Tathāgata," and this constitutes the eighty names. The "Melodious Speech of the Tathāgata" is the essence of the tongue. The "Great Mind of the Tathāgata" is the essence of the moon-vajra. The term "Vajra" refers to the five-pronged vajra held in the hand of Vajrasattva, as it is taught. The "Lord of Buddhas" refers to the secret of the body of Vajra-Hūṃkāra, for it is said that he acts as the master of all the tathāgatas. The "Obedient to the King’s Command" means that at the time of accomplishing the supreme king of the maṇḍala of Vajra-Hūṃkāra, he follows the wisdom of all the tathāgatas and thus obeys the King’s command. By this, the nature of Ratna-Hūṃkāra is also taught, in that he completely fulfills the intentions of all sentient beings. The "Buddha Friend" is by way of Dharma-Hūṃkāra.
Dharmahuṃkāra is the father of all tathāgatas, who generates all tathāgatas through the nature of the samādhi of the wisdom of insight. Regarding the phrase "born of the supreme king," this refers to the perspective of the activity of Karmahuṃkāra; because he is born from that supreme nature of Amoghasiddhi—the activity of the perfection of diligence that is pure in the three spheres—he is "born of the supreme king." Regarding "Vairocana," this is the explanation of Vairocana as the central Lord Vairocana, who is the unification of all buddhas, and so forth. Regarding "pervasive," since that wrathful Vajrasattva is also asserted to have gone everywhere from all things through the nature of bodhicitta, he is the "pervasive lord." Regarding "teacher," he is the teacher because he explains; he is the wrathful Vajrarāja. By means of this, one applies oneself to the samādhi that summons all tathāgatas; these are the ninety names. Regarding "peaceful," this is the wrathful Vajrarāga; because the conceptualizations of subject and object—the essence of the true path—are pacified through the passion for the selflessness of phenomena, and because he pacifies the minds of śrāvakas and pratyekabuddhas, he is "peaceful." Regarding "wrathful," this is the wrathful Vajrasādhu, because he performs the slaying, burning, cooking, and so forth of fierce and malevolent sentient beings. That very tathāgata is great.
"Thus called" refers to the wrathful Vajra Bhṛkuṭī. Since even the Tathāgatas arise from the wisdom equal to space, the wrathful Bhṛkuṭī draws out the minds of all sentient beings—such as their attachment—through a blazing gaze; the realization of all phenomena is both that very reality and great, and is therefore "Great Reality" (Tattvamahat). "The Ultimate Limit" refers to the wrathful Vajrasūrya. Because he reveals suchness and the ultimate limit, the "Ultimate Limit" is so called because the wisdom of the wrathful Vajrasūrya dispels the darkness of the afflictions along with their habitual tendencies. "The Manner of Greatness" refers to the wrathful Vajradhvaja. Because that wrathful one of loving-kindness and generosity bestows the meanings of the powers, the fearlessnesses, and so forth, it is "The Manner of Greatness." "The Omniscient One of All Perfections" refers to the sixteen perfections. They are as follows: the perfection of wisdom that gathers the bodhicitta of all Tathāgatas, Vajrasattvī; the perfection that gathers the empowerment of all Tathāgatas, Vajraratnī; the perfection of the nature of phenomena that gathers the wisdom of the dharma of all Tathāgatas, Vajradharmī; the perfection of the activity of offering that gathers the activity of the essence of diligence of all Tathāgatas, Vajrakarmī; and generosity, ethical discipline, patience, diligence, insight, meditative concentration, and...
The perfection of aspiration and the perfection of skillful means are the eight offering goddesses, such as Lāsyā and the rest; the perfection of wisdom that is the wisdom of victory over Māra, which is the perfection of the invincible; the perfection of the wisdom of insight, which is the essence of the uninterrupted path that is superior to the superior; the perfection of the attainment of the manifest awakening to the equality of all Tathāgatas; and the perfection of the Dharma, which is the wisdom of turning the wheel of Dharma. Thus, there are the six perfections. The wisdom known as "certainty" within those perfections is the wrathful Vajra Laughter. "Ultimate" refers to the wrathful Vajra Dharma, who is the ultimate; because he is both supreme and the object, the meaning is the samādhi of the selflessness of the ultimate Dharma. "Samantabhadra" refers to the wrathful Sharp Vajra; because he possesses the Samantabhadra who meditates through the wisdom of insight that all phenomena are unborn, he is Samantabhadra. "Supreme Conduct" refers to the wrathful Causal Vajra; because his conduct in emanating the maṇḍala is peerless, he is Supreme Conduct. "Māra" refers to the wrathful Vajra Speech; because he acts as the Māra of verbal conceptualization, he is called Māra.
Regarding "the one who thoroughly subdues Māra": this is the wrathful Vajrakarma. Because he thoroughly subdues the Māra of laziness through the nature of the diligence of undertaking, he is "the one who thoroughly subdues Māra." Regarding "the supreme of all": this is the wrathful Vajrarakṣa. Because he establishes all bodhisattvas on the stage of non-retrogression through the diligence of complete purification, he is superior to others; therefore, he is "the supreme of all." Regarding "the knower of equality": through the diligence of individual discernment regarding phenomena that are naturally luminous, he definitively pacifies all conceptualizations of the entities of all [beings] such as the Tathāgatas. Thus, the "knower of equality" is Vajrayakṣa; these are the one hundred names. Regarding "the all-pervading": because he has gone everywhere, the "all-pervading" is the wrathful Vajramuṣṭi. This is because, through the nature of the diligence of individual discernment, he accomplishes all siddhis. Regarding "the Buddha Hūṃkāra": having emanated the Vajra family, the Blessed One Vairocana first uttered the "Hūṃ ṭakki ja." Furthermore, the Blessed One Vairocana spoke to Vajrapāṇi the mantra "Oṃ sumbhani sumbha hūṃ phaṭ" and so forth; by these, the sound of "Hūṃkāra" of all Buddhas is expressed. Regarding "Hūṃ": because the Blessed One Vajrahūṃkāra uttered the syllable "Hūṃ," he is called "Vajra-Hūṃ."
Oṃ sumbhani sumbha hūṃ | gṛhṇa gṛhṇa hūṃ | gṛhṇāpaya gṛhṇāpaya hūṃ | ānaya ho bhagavān vajra hūṃ phaṭ. These were spoken by the Blessed One Vairocana. Regarding the "Tamer": Oṃ buddhamaitri vajra rakṣa hūṃ; this is the mantra for taming Mahādeva, which was spoken by the Blessed One. Regarding "All-Vajra Limb": the mantra spoken by the Blessed One Vajra-Hūṃkāra is "all-vajra"; because it is placed upon the limbs, it is the "All-Vajra Limb." Regarding "Vajra Fierce": Oṃ vajra aviṣa hana paṭaṃ taṭa; that which was spoken to subdue the Great God is both vajra and fierce, and is thus the "Vajra Fierce." These are the one hundred and eight names. "Homage to you, Vajrapāṇi": because he possesses this vajra which is the essence of all qualities, he is "Vajra." Because he prostrates with the excellence of supreme faith, he is called "Homage and Bowing." Because he is the essence of all qualities, he is the very object of homage. Through these very outer and inner offerings, one makes offerings to all the Tathāgatas. The empowerment of all the Tathāgatas is the act of honoring. The Tathāgatas show reverence to the wisdom that tames the three realms. If one asks, "In what way do the Tathāgatas prostrate to and honor oneself?" it is said: "Because the Vajra Mind is revealed, one is called Vajrasattva." Thus it is spoken.
Because the mind of single taste is called the Tathāgatas and the Blessed One Vajrasattva, for that reason, one should prostrate and perform as much service as possible. Likewise, that Vajrasattva who is the essence of the mind of single taste is the one upon whom perfect enlightenment depends; this is to be understood as a restrictive determination or a distinct sequence, meaning it depends upon you. The All-Seeing Father is the one who gives birth to the Buddhas. He is that which has arisen and will arise through the power of habituating the bodhicitta. You, the Tathāgata, have accomplished and relied upon this from beginningless and endless time. The phrase "by this" indicates the praise just explained. The particle "ni" is used for restrictive determination or as a distinct sequence. "With intense devotion" means that it is not merely through intense devotion alone, but that the praise was performed and offered together with the seven nāgas. "Whoever sings the song of praise" means that whoever performs the praise sung in song will become like the Vajra Holder. Thus, by performing the praise through the expression of qualities that are truly so, for the sake of benefiting all sentient beings, [it is said]: "Please generate your own family." This is the request for the sake of all the Tathāgatas. "I pray to you, O Protector" means that the request preceded by service should be understood here as the sign of granting permission.
Because he protects all and liberates sentient beings, he is the Protector. Since all the Tathāgatas abide in their respective essences, he is the Sovereign because he summons, enters, binds, and subjugates them, thereby engaging them in their own enlightened activities. "Meaning" (artha) is a term for purpose or necessity. "All meanings" refers to the welfare of sentient beings; it is the welfare of all beings. "For the sake of the fruit of the welfare of all sentient beings, please generate your own family"—this is the supplication.
Thus, having offered the supplication for the purpose of teaching the characteristics of the samaya-mudrās of all the Tathāgatas, preceded by the praise in one hundred and eight names, now, following the characteristics of faith, the characteristics of the divisions of the samaya-mudrās are taught, beginning with the words "Then" (atha) and so forth. "Then" has the sense of immediate succession; it means "immediately following the supplication." Because he is the mudrā of all the Tathāgatas, such as Vairocana and the others, which are connected to the characteristics of bodhicitta, he is the Lord of all the Tathāgatas. "Placing that vajra at his own heart" means that at the time of generating the supreme king of the maṇḍala of the Great Vajradhātu Maṇḍala, the Blessed One Vairocana bestowed a vajra, which he then applied by holding it in the manner of raising it to his own heart.
"Having summoned and invited all those Tathāgatas, he spoke these words" is the request. To whom was he summoned? To the Blessed One, the Tathāgata. What was it? The words "I do not know" are mentioned. Why? Because of what reason or in what manner all the Tathāgatas did not issue a command. When all the Tathāgatas asked, there was a reason for the question, as expressed in the words "there exists," and so forth. Because the Tathāgatas do not act to benefit those who are fierce and wicked through a graceful form, the Tathāgata said that by the force of the practice not being accomplished, it will be accomplished through a fierce form. The word "then" refers to the immediate sequence. It follows the question, "How should I accomplish it for them?" "Through the blessing of all the Tathāgatas" means that by the blessing of all the Tathāgatas and the maṇḍala deities who subdue [beings], and by realizing their power, he manifested the power of meditative absorption. Since it is the blessing of all the Tathāgatas and is both the method of all the Tathāgatas and great, it is the "great method of all the Tathāgatas." The meaning is that all the Tathāgatas, equal in number to the atoms of all world systems, having assembled, entered the heart of the Blessed One Vairocana.
Since that wisdom is the wisdom of great skillful means, he entered into the meditative absorption called "the indivisible vajra blessed by that [wisdom]," which is a term for the state in which all the Tathāgatas have entered his heart and he has made his mind one-pointed. "Of the entire expanse of space" means that because they are emanated everywhere throughout as many atoms as there are in the entire realm of space, they are "evenly emanated"; the very nature of that emanation, which pervades everywhere as many as the atoms of a minute particle, is the "emanation." Then, by means of that which preceded as the cause—the emanation itself, equal in number to the extremely subtle atoms of the entire expanse of space—all of them gathered as one in the peaked pavilions made of vajras and precious jewels upon the summit of Mount Meru, and the Tathāgatas entered the heart of the Blessed One. If one asks what they did, it says, "having perceived the equality of all the Tathāgatas," meaning that for the sake of sentient beings, all the Tathāgatas manifested one-pointedness in the state of equality. Then, their dwelling within the śrīvatsa at the heart of the Blessed One, the Tathāgata Vairocana, demonstrates their single intention. Then, it should be connected with the phrase, "the Blessed One again entered into meditative absorption." Having blessed himself within the hearts of all the Tathāgatas...
One should stabilize the mind as the essence of the Vajrasattva of all Tathāgatas. "All Vajras" refers to those such as the wrathful Vajrasattva and so forth. As it is said: "Equal in sameness, the wrathful arise from hatred; they are forever renowned as the Vajra family." Thus, it is the cause of that which is the sameness of the Vajra of all. Furthermore, for the sake of completely protecting the realms of sentient beings without exception or remainder, it becomes the cause for accomplishing the supreme siddhi of all benefit and happiness. "In order to subdue the malevolent" means in order to subdue all those wicked ones, such as the great gods and so forth, who will be explained later. The meaning is that it brings all mundane and supramundane excellences to perfection. If one asks what must be done for the samādhi to be perfected, it says "of all Tathāgatas." The great compassion of all Tathāgatas is as previously described. The method for that object of focus is the meaning of the "Vajra family," which is the method of the great compassion of all Tathāgatas. The samādhi focused upon that is the samādhi of the method of the great compassion of all Tathāgatas; it is the definitive wisdom therein. To focus upon that is to manifest it. The meaning is that one emanates as the Vajra family. "Of all Tathāgatas" refers to...
The wrathful one of the vajra family is the method of great compassion as explained by all the tathāgatas. Its samaya is the Buddha Hūṃkāra, who brings forth the wrathful deities such as Vajrasattva. Focusing upon that progenitor, he entered into the meditative absorption (samādhi) called "the indivisible vajra-like," which is the name of this state. The meaning of this is as follows: in order to emanate the vajra family, he focused his mind one-pointedly upon Vajrasattva by means of the syllable "Hūṃ." Regarding the term "vajra samaya," it refers to the cause for generating the vajra family. "From the vajra at the heart of Vajrapāṇi" means from that which the Blessed One Vajrapāṇi holds at his own heart through the application of praise. This should be connected to the phrase: "that very Blessed One, the Vajra Holder, uttered this inspired utterance." "That very Blessed One, the Vajra Holder" refers to the form of the Sattva Vajra residing in the hearts of all the tathāgatas. If one asks in what form, it is stated: "the essence of universal blazing." "Universal blazing" means blazing and radiant on all sides. Because he dwells within the essence of that, it is the "essence of universal blazing." The meaning is that he is contained within a blaze that blazes from all directions. "With furrowed brows and a wrinkled forehead," and so forth, is what is stated.
The mark on the forehead that characterizes them as wrathful is the frown. The knitting of the brows and the wrinkling of the forehead is that by which the forehead is contracted; it is just like that. The face is distorted, the teeth are bared, and the fangs are prominently protruding; having pressed the lower lip with those fangs that have emerged prominently, that which is thus [protruding] is "fangs prominently protruding." It is both the knitting of the brows and the wrinkling of the forehead, and also the baring of the teeth and fangs; thus it is so called.
Furthermore, their forms are described as "vajra hooks" and so forth. The vajra, hook, sword, and noose are "the vajra, hook, sword, and noose." By the mention of "and so forth," arrows, bows, and the like are included; these are whatever [implements] such as the vajra, hook, and noose are. With blazing tongues of fire in the form of vajras, whatever blazing weapons there are, they act in that manner. The vajras and so forth themselves are the blazing vajra-tongue weapons; whatever vajras, hooks, nooses, and so forth are held in the hands are "those holding blazing vajra-tongue weapons in their hands."
Furthermore, their distinctions are described as "of many kinds" and so forth. They possess various colors and the attire of diverse ornaments. The meaning of this is as follows: because they assume many kinds of colors, various types of ornaments, and many kinds of attire, [they are so described].
He assumes a form with various colors and diverse ornaments. "The body of Vajrapāṇi" refers to the physical form of Vajrapāṇi. "Having emerged and subdued all those who are extremely wicked in all world systems" means that, having subdued all those who are difficult to tame, he uttered this inspired utterance. The word "Ema" (Aho) expresses wonder. It should be connected with the phrase, "I am the subduer of all." As for the method: because he subdues wicked disciples by means of that very wrathful body which subdues all the malevolent, the meaning is that he is the "Subduer" who has completely abandoned wickedness itself. If one asks, "What are the methods you use to subdue the wicked?" it says, "I am the one endowed with great methods." Since it is both a method and great, it is his "great method"; one who possesses great compassion is thus "endowed with the great method of the Tathāgata." If one asks, "What is so wonderful about this subduing by means of your great method?" it says, "Because it is for the sake of the method of subduing sentient beings." This means that subduing sentient beings through the form of a wrathful deity is a wonder for a Tathāgata who has abandoned the afflictions along with their habitual tendencies and has become a stainless wrathful one. Having thus taught the engagement following the command to emanate the [Tathāgata] family, he now confers the empowerment to emanate as the Lord of the Vajra Family.
Desiring to demonstrate the engagement that follows the Tathāgata’s teaching on the formative factors (saṃskāra) and so forth, he spoke the words beginning with "Then." Having himself manifested as the Blessed One Vairocana as previously described, he focused on the selflessness of the phenomena of all Tathāgatas—the dharmatā that is in essence free from conceptual elaboration. Regarding the term "Vajra of the Great Wrath of all Tathāgatas": since he is both all the Tathāgatas and the Vajra of the Great Wrath, he is the "Vajra of the Great Wrath of all Tathāgatas." His accomplishment as Vajra Hūṃkāra is the form of the Vajrasattva Vajradhara who abides within the heart of Vairocana. His samaya is the samādhi that is as indivisible as a vajra, which blesses and perfects the form of Vajrapāṇi; having entered into and actualized that which is so named, the meaning is that he made his mind one-pointed in the emanated form of Vajra Hūṃkāra. Regarding the "Vajra Hūṃ of all Tathāgatas": that which is the name as explained is the essence of sound that exhorts all Tathāgatas; that which is the nature of that sound is the "Vajra Hūṃ of all Tathāgatas," the heart-essence of all Tathāgatas. He spoke this supreme vidyā of himself, the Blessed One Vairocana, and thus it was uttered.
Regarding the phrase "Then, having emerged": this refers to the immediate sequence following the utterance of the essence mantra. As for "having emerged from the hearts of all the Tathāgatas": this should be understood as having entered the heart of Vairocana, who is contained within the peaked palaces made of vajras, jewels, and precious gems atop Mount Meru, which are as numerous as the atoms in all world systems. Then, that very [Vairocana] became the Blessed One Vajrapāṇi. This means that the Tathāgata family universal monarch in the form of the Blessed One Vajrasattva emerged as the immeasurable Vajra Hūṃkāra.
Having blessed all the maṇḍalas of the bodhisattva retinues within all the oceans of clouds of infinite world systems, and having established them in their respective essences, he invited them from all those oceans of clouds of infinite world systems. Regarding the "Great Maṇḍala of the Vajra Samaya": on the summit of Sumeru, the king of mountains, he emanated and established the Great Maṇḍala of Victory over the Three Realms, presided over by Vairocana and the others. He caused them to remain until the end of the Fortunate Aeon, binding them by samaya. Even those who are not wrathful were displayed as great wrathful deities for the sake of sentient beings.
In order to act as the subduer of all tathāgatas, you should transform into the body of Vajra-Hūṃkāra. Then, with the body of the wrathful Vajrasattva, you should establish them in the mind of awakening (bodhicitta); with the body of the wrathful Vajrarāja, you should invite them; with the body of the wrathful Vajrarāga, you should inspire passion; with the body of the wrathful Vajrasādhu, you should perform what is excellent and please them; and likewise, with the body of the wrathful Vajrāveśa, you should please them. Having performed all these actions in that manner and being bound by the samaya, they all merge into one, becoming a single assembly of the infinite bodies of Vajra-Hūṃkāra. Having become the body of the great wrathful one, the indivisible vajra-nature of Vajra-Hūṃkāra, he enters the heart of the Blessed One Vairocana and remains there, uttering this inspired utterance:
"Perfectly good and without sin..." This refers to performing the welfare of sentient beings through forms such as the wrathful deities. It is "good" because it is unstained by the afflictions (kleśa). It is "without sin" because there is no cutting off or harming in this very state. If one asks what is so wondrous about this, it says: "For the sake of taming sentient beings..." This is because it tames sentient beings who are unruly and malicious. By what means? By means of the unattractive form of a wrathful deity. How is it? It is "become pleasing."
The phrase "because it is pleasing and desirable" is the intended meaning. Regarding the expression "in the presence of all the tathāgatas," it means that he remains facing the Blessed One Vairocana in the abode of Akṣobhya. The reason for mentioning this again is that previously Vajrasattva was seated having received the command as the universal monarch of the tathāgata family, whereas now it is for the purpose of subduing sentient beings who are fierce and wicked.
The meaning of this is as follows: the Blessed One Vairocana transformed the Blessed One Vajrasattva himself—the universal monarch of the tathāgata family—into the form of Vajra-Hūṃkāra, the lord of the vajra family of mantra and meditative absorption. By means of that very form, he bestowed the secret empowerment upon him as the universal monarch of the vajra family. Consequently, having emerged from the hearts of all the tathāgatas, he shifted from the peaceful moods of the tathāgatas and bodhisattva maṇḍala retinue and generated a wrathful mood. Having performed the emanation and reabsorption, he then took on his own essential nature and was invited. From Vairocana down to the end of the Bhadrakalpa, he was placed within the great maṇḍala of Trailokyavijaya in the forms of Vairocana and the others, extending to the end of the Bhadrakalpa, throughout all the world systems. Then, [he recited] from "Oṃ vajra jvāla agne pratipāta ākarṣaya sarvatathāgata-tantra mahāvajra samaya hūṃ jaḥ" and so forth.
With the mantra ending in oṃ vajrāveśaya samaya hūṃ, those of good fortune should be established by means of their own awareness. Then, having bound the mudrā as explained with samaya stvaṃ, and having become a single body of the immeasurable Vajra-Hūṃkāra in the manner described, one completes the body of Vajra-Hūṃkāra. Then, just as those residing in the ten directions abide within the heart of Vairocana, they emerge and remain in their respective places, summoning the three worlds and issuing commands.
Now, the Blessed One Vairocana enters the meditative absorption of issuing commands; this is what is expressed by the words "Then..." and so forth. Having commanded the samaya of all the Tathāgatas regarding the three realms, the wrathful Ṭakki performs the summoning. Then, all the Tathāgatas, having summoned the three realms, focus on the meditative absorption that is indivisible like a vajra in the nature of issuing commands. They enter and manifest the meditative absorption called "The Vajra that Summons All Tathāgatas by Samaya." This means that they apply their minds one-pointedly in order to generate the wrathful Ṭakki and to complete his enlightened activity.
If one asks what they do after entering that absorption, the text says "of all the Tathāgatas" and so forth; this refers to that which abides in the heart. It should be connected with the phrase "the Blessed One brought forth."
The hook of the samaya of all the Tathāgatas is the wrathful Ṭakki. The word "that" (de) serves to clarify the particle "also" (yang). The meaning of "the hook of the samaya of all the Tathāgatas" is that he definitively generates the wrathful King of Desire from the wisdom of the vajra-sattva of his own heart and the hearts of all the Tathāgatas. "Emanated" means he brought them forth. Then, immediately upon being emanated, it should be connected with the phrase: "surrounded by the hosts of the lords of the three worlds, he summoned them with the vajra hook and caused them to remain." Regarding the phrase "as many lords of the three worlds as there are": the three worlds are the subterranean, the celestial, and the terrestrial worlds. These three worlds themselves constitute the "three worlds." From the great lords of the three worlds down to Varuṇa, all of them are surrounded by hosts wearing the attire of all worldly beings. "All worldly beings" refers to those worldly people residing in villages, districts, provinces, and palaces who assume their respective appearances. "Hosts" refers to their leaders and retinues, the assembly of worldly attire. "Surrounded" means completely encircled along with their respective abodes. Regarding "the vajra hook of the samaya of all the Tathāgatas," the form of that very command just explained has four faces.
He has eight arms and is adorned with a garland of buddhas. He has the form of the wrathful king Takkirāja, the Vajra-Hūṃkāra. He brandishes the vajra held at his heart in the manner of raising it to his own heart, repeatedly casting and seizing it there. "All the three realms as many as they are" refers to the worldly circles of the ten directions, which are summoned to the summit of Mount Meru; having seen them there, he says, "Listen to the teaching of all the Tathāgatas and the command of all the Tathāgatas!" The phrase "listen to the command" means to act with earnest diligence. "For the sake of attaining omniscient wisdom" means for the purpose of attaining unsurpassed, perfectly complete enlightenment. "The agent" refers to the emanation. "The terrifier" means one who causes fear. "Lord of all bhūtas" means that because they arise, they are bhūtas; the sovereign of all of them is the master. "The god who utterly suppresses the gods" is a god; he is indeed the Great God (Mahādeva). "Why should I listen to your words, O yakṣa?" means: because you are the wrathful Great God, if your miraculous power is greater than mine, why should the wrathful one listen to your words? The meaning is that he will not listen. Because he is both great and fierce and wrathful, he is the "Great Fierce Wrathful One"; the state of being that is "the state of the Great Fierce Wrathful One."
That very [deity], possessing a form of great terror, has become a most terrifying form; thus, it is the "most terrifying form." Because it is blazing and great, it is the "great blazing one," which pervades space. Because it emits [light] upward, it is "emitting." Because it laughs, it is "laughing"; and because it is both great and constantly laughing in a fierce manner, it is the "great fierce one who constantly laughs." "O, Kumbhāṇḍa!" refers to the vetālas who eat human flesh and so forth. The mind of all the Tathāgatas is great compassion. Because it arises from that, it is "generated." The samaya of the great vajra is that which is both a vajra and great; thus, it is the samaya of that great vajra, the "samaya of the great vajra." If one asks what that is, it is the body of the wrathful deity Mahābala. Having displayed the entire wheel of the three worlds, including Mahādeva and the others, in the form of colors, the body of Vajra-Hūṃkāra who tramples them with his feet is explained as the "samaya of the great vajra." "Knowing [this]" means that he himself, through his speech, bestows fearlessness. "Do not kill!" refers to the downfall of killing; the meaning is "do not commit murder." "Together with the Buddha, the Dharma, the Saṅgha, and the assembly of mudrās" means the immeasurable Tathāgatas, along with their Dharma and Saṅgha. This is because all Tathāgatas are of the nature of great enlightenment.
Because he is the master by way of the essence of the saṃbhogakāya and nirmāṇakāya, he is the master of those [bodies]. Because he is the cause of this very [state], he is the father of all tathāgatas. Because he generates all his own families by the command of all tathāgatas and subdues all the malevolent, he is the "one who acts according to the command." Because he previously generated Vajrarāja and the others, he is the "eldest of the tathāgatas." Regarding the phrase "subduing all sentient beings," he is the "subduer" because he subdues all sentient beings who are fierce and violent. The result of turning them back from evil paths and establishing them on the excellent path is, for that very reason, the substance that turns them back, for the sake of subduing all sentient beings. Then, he is empowered as the King of Wrathful Deities. Regarding the phrase "in order to purify sentient beings who possess sin," it means that through the power of primordial knowledge, he has completely abandoned and exhausted sins so that they are no longer present as desire, hatred, or ignorance. Thus, in order to subdue worldly beings such as Viṣṇu, he gave the command to the retinue; the subsequent explanation of following that is what is expressed by the words "Then," and so forth. Regarding the subsequent explanation of summoning Maheśvara under his feet in order to heal him and completely purify him, it should be understood that the hook in the hand of the wrathful deity who summons with the foot is the means of summoning. Now, [the text continues] with "Then Vajrapāṇi," and so forth.
In order to completely purify Maheśvara and to subdue him, the Blessed One gave the command, and the subsequent engagement is described as follows: "Then the Blessed One, having generated great compassion for the Great God," and so forth. Having caused Maheśvara to be struck down, having pacified all suffering, and having caused him to experience unsurpassed bliss and mental joy, the attainment of unsurpassed awakening is described as "the empowerment of unsurpassed accomplishment," and so forth. In that context, since the unsurpassed siddhi is Buddhahood, the empowerment for that purpose is the "empowerment of unsurpassed accomplishment." The meditative absorptions (samādhi) are emptiness, signlessness, wishlessness, and so forth. The liberations (vimokṣa) are eight. The dhāraṇīs are the realization of words, meanings, and mantras. The wisdoms (jñāna) are those of Vairocana and the others. The superknowledges (abhijñā) are six. Having attained the empowerment of unsurpassed accomplishment, the meditative absorptions, the liberations, the dhāraṇīs, the wisdoms, and the superknowledges, one proceeds until the attainment of the state of a Tathāgata itself. The word "then" refers to the immediate moment after Vajrapāṇi’s feet touched Maheśvara. When the Great God was touched by the soles of the Blessed One Vajrapāṇi’s feet, he attained the meditative absorptions, dhāraṇīs, and [wisdoms] connected with all the Tathāgatas.
They experience the bliss of liberation; the meditative absorptions are Vajrasattva and so forth; the dhāraṇīs are Vajradhātvīśvarī and so forth; and the doors of liberation are emptiness, signlessness, and so forth. "Experience" means to have come to know through direct perception. Having become a bodhisattva hindered by only one birth, and having awakened to unexcelled, perfect enlightenment, he uttered this inspired utterance. "Ema" (Aho) expresses wonder. "Ni" (the particle) has the sense of "because." If one asks what is wonderful: "The wisdom of the buddhas" refers to the wisdom of the buddhas. "Guru" means beautiful. Because it is unsurpassed, it is "unexcelled." If one asks what is wonderful about that: it is because it says, "Having been pressed down by the words of the syllables." Because they are inexhaustible and indestructible, they are "syllables." Being pressed down by their words means being established as a buddha in nirvāṇa through the state of Vajrapāṇi; that is what is wonderful here. This is what it teaches: in the ultimate sense, I am not here to be pressed down by the feet of Vajrapāṇi in the form of a rūpakāya. Rather, by realizing the words of the syllables that are the characteristic of bodhicitta, all conceptualizations of subject and object are destroyed. Thus, even though the objects to be tamed have been abandoned, the thought arises: "It is wonderful that I am pressed down beneath the feet of the nature of the rūpakāya."
Then, the Bodhisattva Mahāsattva Vajrapāṇi and the others, having placed the entire wheel of the three worlds into the maṇḍala, conferred empowerment and gave the instructions. Regarding the application of this, it is said: "The bodhicitta in successive order." From this time forward, until reaching the ultimate heart of enlightenment, one should generate the mind of enlightenment. One should generate the mind of enlightenment with the words: "Just as the Protectors of the three times have firmly established perfect enlightenment, I shall generate the supreme, unsurpassed, and holy bodhicitta."
In accordance with the proper sequence, one should generate the bodhicitta through the thorough purification, exertion, and one-pointed concentration of the causes for attaining great enlightenment, such as generosity, ethical discipline, and so forth, as far as one is able. Furthermore, in order for the Blessed One, Vajrapāṇi, and the others to remain, there is the wrathful deity common to all the mudrās of the great samaya; this is called the "great samaya" in reference to the tīriṇṭiṛi mudrā. "Having performed the binding" means reciting and binding it. One should recite and bind this heart-mantra of the great samaya mudrā, which will be explained below. "Falling into the hands" means falling upon the two hands; the descent is as previously described. By this, the Blessed One has fully introduced all the disciples through the ritual for entry that is to be explained.
Having thus properly introduced them, the sequence of all the great maṇḍalas is taught, beginning with Vajrāṅkuśa and ending with Vairocana. Regarding the phrase "having conferred the vajra-ratna empowerment": having conferred the crown empowerment with the vajra-ratna mudrā, they are established in the welfare of sentient beings to the full extent of that which exists. This is what is being shown: having performed the descent through the ritual of entry preceded by the four prostrations, and having cast the flower, the garland empowerment is bestowed and the blindfold is removed. Then, having shown the maṇḍala beginning with Vajrāṅkuśa and performed the withdrawal of the descent, the water empowerment and the ratna-crown empowerment with the vajra-ratna mudrā are all to be given to them with this mantra: OṂ VAJRA ABHIṢIÑCA SARVA TATHĀGATA VAJRADHĀTVĪ VAJRAPĀṆI HI HA HA HA HA, using [implements] such as a three-pointed trident marked with a vajra and a three-pointed vajra. Then, the name empowerment should be conferred upon them. Regarding the phrase "then the names of all the lords of the three worlds": this means they should be clearly explained. Maheśvara, Viṣṇu, Brahmā, and Indra are exactly as they are renowned. Kārttikeya is Ṣaṇmukha. Amṛtakuṇḍalin is the Sun. Mahādaṇḍa is Saturn. Piṅgala is Mars. The mention of "and so forth" refers to the planets such as Mercury and the rest.
The secondary planets should be understood. Madhupāna is Balabhadra. Madhukāra is Vasanta. Jaya is Kāmadeva. Jayantī is Khaḍgadhara. Gaṇapati is Śukra. The word "and so forth" refers to Puṣpadanta and the others. Kośapāla is Vaiśravaṇa. Others are the earth deities, who are called the Gaṇas known as Cūlikas. Regarding the names of the goddesses, such as the king’s queens and so forth, Umā is mentioned as the wrathful Vajrāgni, and so on. Among them, Umā is the wife of Maheśvara. Rukmā is the wife of Viṣṇu. Ṣaṇmukhī is the wife of Ṣaṇmukha. Brahmāṇī is the wife of Brahmā. Indrāṇī is the wife of Śakra. Amṛtā is the wife of Sūrya. Rohiṇī is the wife of Candra. Daṇḍadhāriṇī is the wife of Śani. Janmāpahāriṇī is the wife of Aṅgāraka. Māriṇī is the wife of Balabhadra. Bhakṣiṇī is the wife of Vasanta. Gāminī is the wife of Jaya. Rati is the wife of Kāmadeva. Śāntā is the wife of Vaiśravaṇa. Vāyu is the wife of Vāyu. Agni is the wife of Agni. Kuberī is the wife of Kubera. Varāhī is the wife of Varāha. Cāmuṇḍā is the wife of Yama. Mahānāsā is the wife of Vināyaka. Varuṇī is the wife of Varuṇa. The word "then" refers to the immediate sequence following the empowerment. "Having trained in the binding of all mudrās" refers to the wisdom of the four mudrās of the respective deities.
Regarding the phrase "this essence of the Vajra Samaya is bestowed," it means that this essence of an oath, which is indivisible and inviolable, is given. "This vajra is the great vajra" refers to what was just taught. The vajra, characterized by the samaya mudrā held in one's own hand, is described as "blessed by all the Buddhas," meaning it is established in the form of a five-pronged wrathful vajra. If one asks what it does, it says, "If one transgresses this samaya," meaning that if one violates the command of the mantra practitioner, your clans will be reduced to ashes in an instant. "OṂ HANA SAMAYA HŪṂ PHAṬ" is to be applied by the mantra practitioner together with the mantra. Because this vajra will act upon your clans if you transgress the command of the sublime mantra practitioner, you must act according to his word.
The common oath-essence of the hosts of gods and mamos is then spoken: "Then the gods bestowed the common oath-essence; this samaya mudrā is bestowed so that the essence may be grasped." "Binding the two vajra mudrās" means binding the two vajra fists. "Having bound the hook of the index fingers" means that having bound the two index fingers as a hook and a shackle, one draws them with the right and left hands. By applying this activity of drawing in the gods, the vidyārājas from Mahādeva down to Śakra must be firmly engaged in their respective activities.
By that certainty, the gods were summoned and became known as the "Essence of the Mudrā that Acts According to Command." This is a term for summoning the gods and bringing their minds under control.
"Having bound the vajra-fist, bend the index fingers and press them down. By joining the two thumbs, press both of them down in the center." This means: having bound the vajra-fist, raise both index fingers, bend them, and place them so that the two thumbs are positioned in the center and pressed down. This is the "pressing of the bent tips." Having bound that vajra-fist, the two index fingers are pressed down in the center. If one asks how they are to be pressed: the term "joining" is used; by the name "joining in the center," the two index fingers are brought close and joined, and then the two thumbs should bind them. With that mudrā, the wrathful deities such as Sūrya are definitively applied to their respective activities.
"Having bound the little fingers of both vajra-mudrās separately," means: having bound the two vajra-fists and turned them upward, bind the index fingers and little fingers together like an iron chain, then turn them back, lift them, and place them on the head. This is the samaya-mudrā for applying the activities of the Gaṇapati deities such as Balabhadra.
"Having firmly bound the vajra-protection," means: from the vajra-binding, join the tips of the little fingers and thumbs of the vajra-activity.
Extending the joined index fingers and placing them at the heart is the firm binding of the Vajra Protection mudrā. Regarding the phrase "pressed by that Vajra-binding," this refers to the desire to bind the vajra in the form of that very Vajra Protection mudrā. Pressing that very [mudrā] toward the heart is the samaya mudrā for definitively engaging those messengers, such as the Giver of Wealth (Vaiśravaṇa) and others, in their activities.
Regarding the phrase "having bound the two vajra mudrās," this means having bound the two vajra fists. Regarding the phrase "from the left vajra index finger," the "left vajra index finger" refers to the tip of the left vajra index finger. Having bound that finger with the little finger, one should twist the finger, twist it back again, and then release it forcefully, twisting it from the heart region toward the right, and then twisting it from the right toward the left.
This is what is being shown: having bound the two vajra fists, one extends the index finger of the left fist and binds it with the little finger of the right hand. Twisting it, twisting it back, and then releasing it forcefully—this is the samaya mudrā for definitively engaging the servants who dwell upon the earth in their activities.
Regarding the phrase "linking the vajra-binding, the two index fingers should be made firm," this means that with both hands facing downward, one links the index fingers like a chain. Joining the tips of the middle and thumbs, one rotates them and holds them with the two thumbs joined toward the forehead; this is [the mudrā] for [deities] such as the goddess Umā and others.
One should accomplish the hosts of mamos up to the wife of Vajra Varuṇa. By means of this mudrā of Vajra Heruka, one should definitely engage them in their activities. Thus, having shown how to place the entire wheel of the three worlds into the maṇḍala, to confer empowerment, and to definitely engage them in the command, now, having commanded the summoning of all bhūta-demons, the protection consisting of their summoning, purification, and likewise their slaying and so forth is as follows:
"Binding the two vajra hooks, one should circle them at the heart. The two index fingers as hooks, externally, are the supreme for summoning the maṇḍala."
This means: having bound the two vajra fists, one makes the two index fingers into hooks, circles them toward the region of the heart, and places the two tips of the hooks at one's own heart. By visualizing the summoning of the maṇḍala of the malevolent ones, one should emanate the wrathful Vajra Hook, the "Vajra Hūṃ," from the heart and summon the maṇḍala of demons from the ten directions.
"Properly joining the vajra wrathful index fingers, interlocking the nails and wrapping them, the two tips firmly joined—this mudrā destroys the malevolent."
This means: having properly joined the backs of the two fists, one extends the two index fingers, interlocks the two nails and wraps them, and firmly joins the two tips. This is intended to be the Blessed One, the wrathful Mahābala, who grinds all malevolent maṇḍalas into dust.
"The great vajra of the malevolent..." [continues].
"Then the Great Wrathful One spoke this" refers to the Blessed One, the Great Powerful Wrathful One, who possesses a thousand arms and a thousand heads, the Great Wrathful One of the Vajra of the Wicked. Having thus shown the summoning of all bhūtas, he now commands the summoning of the ḍākinīs and other malevolent spirits. Regarding the summoning of those and their certain subjection to his command, he spoke the passage beginning with "Then the Blessed One Vajrapāṇi," and so forth. As for the phrase "he spoke this essence for summoning all the wicked," the essence for summoning the wicked by the Great Wrathful One with the Vajra Hook is the essence for summoning the wicked. Regarding the phrase "the essence of the wisdom mudrā that knows the signs of death for all sentient beings," the signs of death are the omens of death. This teaches the mudrā for knowing those, and thus the essence is spoken; the meaning is that one thoroughly knows whatever death will occur in half a month.
"At the heart, having bound the two vajra forearms very tightly, one should scratch one's own armpits with the tips of the vajra index fingers." This means that at the region of one's own heart, having bound the two forearms in the vajra gesture and tightly clenched them into two vajra fists, scratching the armpits with the two hook-like index fingers of those fists is the wisdom mudrā for knowing the death that extracts the hearts of all sentient beings.
"Uttering sounds of joy, one leaps and bounds."
Regarding the phrase "with the sound of great joy," it means dancing while uttering the sound of great joy, which is to say, leaping and dancing; this is the intended meaning. Having thus taught the summoning of the yoginīs and the ḍākinī spirits, and now having commanded the summoning of all diseases such as fevers, the summoning and the destruction of those [diseases] are taught in the passage beginning with "Then the Blessed One Vajrapāṇi..." The phrase "he spoke this essence for summoning all diseases such as fevers" means that as for the summoning of all fevers and so forth, the Blessed One [emanated] the Youthful Uṣṇīṣā with three eyes, holding a trident and a hook in her hands, and the "speaking of the essence" refers to the recitation of her heart-mantra. Immediately after the essence was spoken, the Blessed One emerged from the crown of the head and went to the locations of all diseases such as fevers; having summoned them with that [mantra], they were encircled and stationed outside the tiered palace made of precious vajra-jewels on the summit of Mount Meru. The Blessed One Vajrapāṇi spoke this essence of the wisdom-mudrā through which his own karma becomes purified. "One's own karma" refers to the karma of sentient beings afflicted by diseases such as fevers, by which they are tormented. "Becoming purified" means being completely exhausted. "Knowing that" is the certainty of the wisdom through which karma becomes purified.
Thinking that those seized by diseases such as epidemics would be freed from them by meditating on the crown-mudrā from the crown of the head down to the soles of the feet, the Blessed One Vajrapāṇi spoke this essence:
"Joining the vajra palms firmly,
Bending both index fingers,
And joining the thumbs together,
This pressing away removes misdeeds."
This means that by joining the vajra palms firmly, bending the two index fingers, and joining the two thumbs face-to-face, the yogi of the Vajra-Hūṃkāra application should imagine the body of the one to be accomplished filled with the wrathful deity from the crown of the head. By performing this with this mantra and mudrā, diseases resulting from karma that is certain to be experienced will be cleared away. The yogi of Vajra-Hūṃkāra should recite the mantra oṃ vajra-karma-viśodhaya sarva-āvaraṇa-śuddhe svāhā samaya hūṃ one hundred thousand times or ten thousand times, and it will be accomplished.
Having thus taught the summoning and commanding of all diseases such as epidemics, now, for the sake of summoning and purifying those in the three lower realms, the command and the summoning and purification are taught, beginning with the words "Then Vajrapāṇi..." The phrase "for the sake of purifying all obscurations, hindrances, and all karmic obscurations" refers to this: "all obscurations" are the obscurations of afflictions and the obscurations to knowledge. "Hindrances" are longing for sense pleasures, malice, and sleep...
It is explained as lethargy, excitement, regret, and doubt. The karmic obscurations are the five deeds of immediate retribution, the abandonment of the sublime Dharma, and so forth—those actions whose results are certain to be experienced. It is for the sake of purifying and completely exhausting all such obscurations, hindrances, and karmic obscurations.
The Blessed One Vajradhara, having accomplished this through the blessing of all the Tathāgatas, said:
"Having formed the vajra-binding,
Join the two middle fingers together,
And join the tips of the four remaining fingers;
This is renowned as the destroyer of sin."
Thus it is stated. By joining the tips of the two thumbs and the two little fingers of the vajra-clasp and repeatedly pulling them apart, this is the mudrā for tearing away sin. By binding this mudrā that destroys all sin, the entire wheel of the lower realms is destroyed.
When those sentient beings of the lower realms pass away, they are reborn as bodhisattvas in the presence of the Blessed One Vairocana. In that same way, the entire world-system of all Buddha-fields becomes filled with Buddhas and bodhisattvas as numerous as all the subtle atoms. It becomes a maṇḍala of Vajra-Hūṃkāra, equal in extent to a trichiliocosm Buddha-field, with a nature of the seven precious gems as level as the palm of a hand, free from appearances such as Mount Meru. From Vairocana and the others...
Through the radiance of the light rays of the deities, up to and including Vajrāveśa, even the sun and moon became invisible, and the appearances of the five classes of beings also subsided. The sound of mantras such as "Vajra Hūṃ" filled the expanse of space; this and other details should be understood from the explanatory tantras. By this much of the text, the second meditative absorption, called the "Supreme King of the Wrathful Maṇḍala," has been taught.
Then, in order to bless the gathering of all the Tathāgatas, the Blessed One made the gesture of the vajra-snap and spoke this essence for blessing the gathering of all the Tathāgatas: Vajra samājaḥ. Then, at that very instant, moment, and second, all the Tathāgatas were summoned by the gesture of the vajra-snap. From as many infinite world-systems as there are oceans of clouds, Tathāgatas and Bodhisattva retinues, equal in number to the most subtle atoms of all world-systems, arrived together with the forms of the great Vajra family. They gathered at the peaked pavilion made of vajras and precious jewels, where the Blessed One, the Tathāgata Vairocana, was staying. Having arrived, they intentionally uttered: Oṃ sarva tathāgata pādavandanaṃ karomi. Reciting this naturally accomplished mantra as much as they wished, they prostrated at the feet of all the Tathāgatas and uttered this intentional utterance:
"O, the supreme conduct of the Bodhisattva Samantabhadra! The Tathāgata is beautiful in the center of the maṇḍala of the Tathāgatas."
Then, as soon as those words were spoken, all the Tathāgatas gathered from all the world systems of the ten directions, together with their maṇḍalas of Bodhisattva retinues, entered the heart of the Blessed One Vairocana through the blessings of all the Tathāgatas. Then, emerging from the hearts of all the Tathāgatas together with their respective maṇḍalas of Bodhisattva retinues, they became the maṇḍalas of all directions within the Blessed One’s peaked pavilion made of vajras and precious jewels, and having entered into meditative equipoise, they uttered this inspired utterance:
"O, the vastness of all the Buddhas is primordially unborn! As many atoms as there are, so many Buddhas have become one."
Then, all the Tathāgatas conferred empowerment upon Vajra Hūṃkāra. He then performed the summoning, entering, binding, and subduing of all, sealing them with the four mudrās, and having conferred empowerment, he was to be applied to the enlightened activities. This is the third meditative absorption, called the "Supreme King of Activities."
The accomplishments explained in the Great Maṇḍala of Victory over the Three Worlds are as follows:
In order to demonstrate that one should achieve accomplishment through the samaya and empowerment in the great maṇḍala of Victory over the Three Worlds, it is said: "Then Vajrapāṇi..." and so forth. To obtain the fruit of teaching the siddhi of the suchness of all the tathāgatas, the phrase mahāmaṇḍalaṃ praveśaya means to enter the great maṇḍala of Victory over the Three Realms. Regarding duṣṭarodhanavārāya pravebhya: "malicious" refers to those under the sway of hatred and the like; "impure intention" refers to the wicked who steal the lives of others. Having entered the great maṇḍala, those who were under the power of such sins are freed from them. Pramokṣaya durdṛṣṭiparyāpannān means that whoever possesses wrong views has entered into evil views. By entering the maṇḍala and generating the wisdom of descent, their application to the correct view is individual liberation. Viśodhaya vināśaya means to purify and destroy those who are unfortunate; the meaning is that it purifies even those who are dead. Ha ha ha he he means the meaning of being free from the causes of birth since beginningless time. Hūṃ means entering the bliss and mental joy of the tathāgatas, and it also becomes the essence of bliss and mental joy for the yogin.
From the words, "Blessed One, the realm of sentient beings without exception or remainder," up to "all the Tathāgatas, please command how humans should act," these are the words by which [Vajrapāṇi] directly receives the command from the Blessed One Vairocana. Then, from "Oṃ vajrapāṇi mahāmaṇḍalaṃ praveśaya" up to "ha ha ha ha hūṃ," one should contemplate that the command has been received from the Blessed One. The word "then" (tatas) means immediately following; it refers to the very moment after the command has been received. This should be connected to the statement: "Vajrapāṇi then explained this great maṇḍala for the sake of providing complete protection and for the attainment of the fruit." Regarding the phrase "arisen from the great vajra samaya": it is both a vajra and great, thus it is the "great vajra." That very vajra which resides in the hand of the Blessed One Vajrasattva is the cause of the samaya; "arisen from that" means produced from it. If one asks what that is, it is the great maṇḍala called "Victorious Over the Three Worlds." Regarding the phrase "then it shall be explained": because without entering the great maṇḍala of the Victorious Over the Three Worlds, the accomplishments (siddhis) for subduing the wicked and unruly sentient beings who have entered into evil views and lack fortune would not be achieved, for that reason, the supreme great maṇḍala shall be explained. Regarding the phrase "resembling the vajra expanse" (vajradhātu):
It is similar to the great maṇḍala of the Emanation of the Three Realms. Because it accomplishes all mundane and supramundane siddhis, it is the supreme performer of all siddhis. If one asks what its name is, it is called "Victorious Over the Three Worlds." Since it possesses victory over the three worlds—characterized by the subterranean, the terrestrial, and the celestial—it is the "Victorious Over the Three Realms." The samaya is that which is not to be transgressed. It is the vajra of the very accomplishment of subduing those who are malicious and wicked. "Arising" means born from the vajra; for that very reason, this is described as the vajra family. "The awakening of the buddhas" refers to the awakening of the buddhas; that which brings this forth is the generation of the mind of engagement in awakening. It utterly destroys all the malicious and wicked ones as previously described. This is what is being shown: first, the protection of oneself and the site; then, the ritual bathing; again, the protection of oneself and the site; the five types of offerings; the mantra of the drinking water; the emanation of the maṇḍala; and preceded by prostrating to it, performing the actions up to the taking of the vows. Then, with palms joined, one should bind the vajra-palms and the vajra-bind, then release the bind, and then, with the samaya-mudrā of the vajra-descending, cause the descent upon oneself. Then, with "tiṣṭha vajra" and so forth, the descent should be gathered.
One should bind the samaya mudrā of the vajra-fist and tear away misdeeds with the mudrā for tearing away misdeeds. Furthermore, having bound the samaya mudrās from the glorious Vairocana up to Vajrāveśa, one should recite their respective mantras and the mantra oṃ vajra muḥ three times, and cause Vairocana and the others to enter one’s own heart.
Having thus performed the entry of the mudrās, one should sit in the cross-legged posture and mentally inscribe the syllable hūṃ in the center of a blazing five-pronged vajra resting upon a moon disc at one’s own heart. By mentally reciting that very syllable, one should meditate on all phenomena as being without self. Then, one should visualize a moon maṇḍala arising from that same syllable hūṃ and the sixteen vowels. Above that, one should visualize a second moon maṇḍala arising from the syllable hūṃ and the consonants ka and so forth, appearing like stars. One should then visualize that very syllable hūṃ as a blazing five-pronged vajra, equal in size to the extent of a trichiliocosm Buddha-field.
Then, one should visualize the syllable hūṃ in the center of the vajra and mentally recite it. One should meditate on: yathā vajra hūṃkāra, tathā vajra yathā vajra tathatā ahaṃ. From that vajra, one emanates the Vajra family, and having tamed all sentient beings, one should visualize them all entering into the vajra. Then, mentally reciting vajrasattva ahaṃ, one should meditate on oneself as that vajra, Vajrasattva.
With pride, brandish the vajra and once again recite: vajrasattva ahaṃ. Having generated and meditated upon that very Vajrasattva as Vajra-Hūṃkāra, recite the general mantra: hūṃ vajra hūṃkara ahaṃ, and then mahāsamayasattva ahaṃ. Meditate on yourself as Vajra-Hūṃkāra, the embodiment of the reflection of the nature of bodhicitta. Binding the mudrā of the Victory over the Three Realms, recite samaya ahaṃ and contemplate: "I am the secret nature of the body, speech, and mind of Vajra-Hūṃkāra."
Then, with the mudrā of the Victory over the Three Realms and the mantra samayasattva adhiṣṭha svāṃ, perform the blessing upon the heart, forehead, throat, and crown. Thereafter, bind the great mudrā of the Blessed One Vajra-Hūṃkāra. Then, through the yoga of equality with space, enter your own heart and emanate the great maṇḍala of the Victory over the Three Realms—equal in extent to the Buddha-fields of the three-thousandfold world system—by means of the action mudrā of the Wrathful Vajra-Cause. Having entered through the ritual of self-entry, beginning with the four prostrations and continuing up to the vajra vow of accomplishment, one should contemplate entering that maṇḍala residing within one's own body. Then, bind the great mudrā of Vajra-Hūṃkāra.
One should visualize a moon maṇḍala at the site of all the deities within one’s own body by reciting samaya a. Then, again, one should visualize a moon maṇḍala at the site of all the deities in the direction of space by reciting samaya a. Then, abiding in one’s own body at one’s own site through the mind, one should bind the great mudrā of Vajra Hūṃkāra. Visualizing the moon maṇḍala outside the foundational body as previously described, one should visualize a blazing vajra by reciting: oṃ sumbhani sumbha hūṃ gṛhṇa gṛhṇa hūṃ gṛhṇāpaya gṛhṇāpaya hūṃ ānaya ho bhagavān vajra hūṃ phaṭ a. Then, by reciting vajro ’haṃ, one should cultivate the pride of the blazing vajra. By reciting vajra hūṃkaro ’haṃ, one should meditate on oneself as Vajra Hūṃkāra. Having performed this up to the binding of the great mudrā of the wrathful Vajrāveśa, and with one’s own body abiding at its own site, one dwells upon the moon maṇḍala that has become external to the foundational body. By reciting oṃ vajrāveśa mahākrodha āveśaya sarvasamaya hūṃ aḥ aḥ, one emanates the vajra bell and should cultivate the pride of the bell by reciting vajraghaṇṭā ho. By reciting vajrāveśakrodho ’haṃ, one should meditate on oneself as the wrathful Vajrāveśa. Then, with the wrathful Vajrāṅkuśa, one should summon all the action mudrās, and with the Vajrapāśa, one should cause Vajra Hūṃkāra and the others to enter the bodies of Vajra Hūṃkāra and the others who are present in front.
Having bound that very [deity] with the vajra-shackle mudrā, one should bring [them] under control with the mudrā of the wrathful Vajrāveśa. Then, having bound the samaya-mudrā of Vajra-hūṃkāra, one should gaze at the Blessed One with the mantra: OṂ SUṂBHANI SUṂBHA HŪṂ | GṚHṆA GṚHṆA HŪṂ | GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ | ĀNAYA HO | BHAGAVĀN VAJRA HŪṂ PHAṬ | DṚŚYA. Then, by reciting JAḤ HŪṂ BAṂ HOḤ, one’s own body—which has entered into the interior of the foundational body—is summoned, inserted, bound, and brought under control. Having generated a maṇḍala of light surrounded by a brilliant, blazing radiance with the mantra SAMAYA STVAṂ HO, and having meditated on oneself as inseparable from the Blessed One Vajra-hūṃkāra by reciting SAMAYA STVAṂ AHAṂ and one’s own mantra three times, one should bind the samaya-mudrā of the wrathful Vajrāveśa. Remaining mentally in one’s own place within the foundational body, one should gaze at the Vajrāveśa residing in front with OṂ VAJRA ĀVEŚAYA SARVA SAMAYA HŪṂ | ĀVEŚA DṚŚYA, and thus cause [him] to enter. Then, having generated that maṇḍala of light in the same way, one should recite SAMAYA STVAṂ AHAṂ and OṂ VAJRA ĀVEŚA MAHĀKRODHA ĀVEŚAYA SARVA SAMAYA HŪṂ AḤ three times, meditating on oneself as inseparable from Vajrāveśa. Then, having sealed [the deity] with the dharmamudrā, karmamudrā, and mahāmudrā of Vajra-hūṃkāra and the others,
Through the excellent application of the mind, one should cause [the deities] to enter with jaḥ hūṃ vaṃ hoḥ. Having caused all the buddhas, such as Vairocana and the rest, to enter the bodies of the support and the supported, such as Vajra Hūṃkāra and the rest, one should then apply the samaya-mudrā to them and recite vajradhātu dṛśya jaḥ hūṃ vaṃ hoḥ samayas tvaṃ ahaṃ and vajradhātu three times. The accomplishment through the samaya-mudrā of all the tathāgatas, as well as the sealing of them with the dharma-mudrā, karma-mudrā, and mahāmudrā, has already been taught in the Great Maṇḍala of the Vajra Expanse (vajradhātumaṇḍala).
In that way, having sealed all [deities] such as Vajra Hūṃkāra and all the tathāgatas with the four mudrās, one should bind the mudrā of the Victory over the Three Realms (trailokyavijaya) and perform the blessing upon the heart, the ūrṇā-hair-treasure, the throat, and the crown of the head. Then, at the heart, one should generate the blazing vajra of Vajrasattvī; at the ūrṇā, the vajra-jewel of Vajraratnī; at the throat, the vajra-lotus of Vajradharmī; and at the crown of the head, the crossed vajra of Vajrakarmī.
Then, one should generate the uṣṇīṣa of Sattvavajroṣṇīṣa and, above that, generate the Mass of Splendor (tejaḥpuñja). One should then confer the empowerment of the crown of the five tathāgatas and also confer the empowerment with the vajra garland. In that regard, by conferring the empowerment of the crown of the five tathāgatas, one is shown to belong to the tathāgata family. Oṃ vajrajvālānalārka hūṃ.
Saying "Abhiṣiñca māṃ," and having formed the vajra-ṭīriṇṭīrī mudrā, one confers the empowerment with a vajra garland starting from the crown and extending to the four directions. Having formed two [garlands] bound upon the forehead, one should form the armor mudrā and rub [the hands] together in the manner of the palms joined in equanimity. In that regard, the vajra-ṭīriṇṭīrī is as follows: from the vajra-binding, the two thumbs are aligned and raised, and the fists are placed at the crown of the head.
Then, having prostrated to the Blessed One, one should receive the empowerment of the vajra of all buddhas with this essence mantra: "Today I shall confer upon you the vajra empowerment of all buddhas. In order to perfectly accomplish all buddhas, take this vajra! Oṃ vajrādhipati tvaṃ abhiṣiñcāmi tiṣṭha vajrasamaya tvaṃ oṃ vajrapāṇi vajrakarmakaro bhava." With this, one should receive the empowerment of the blazing vajra together with the bell.
Then, having placed the vajra upon the crown of the head, one should receive the name empowerment and the vajra conduct of siddhi. One should then worship oneself with the offerings of the eight goddesses of offering, such as Lāsyā, and the sixteen vidyās taught in the Action Maṇḍala. Having performed the four prostrations, one should grasp the vajra, ring the Dharma bell, and bless oneself with the great samaya mudrā. Reciting the four HŪṂs and forming the great mudrā, one should contemplate: "I am the very nature of the vajra body, speech, and mind of all deities."
Recite "Oṃ vajrātmako ’haṃ" three times, and contemplate [all things] as being like an illusion. Recite "Oṃ svabhāvaśuddho ’haṃ" three times, and contemplate all sentient beings as being equal in the sameness of selflessness. Recite "Oṃ sarvasamo ’haṃ" three times. In this way, the great yoga is perfected.
Regarding the specific arrangement of the deities: in front of the moon maṇḍala at the practitioner’s heart reside Vajra Hūṃkāra and the wrathful Vajrasattva. To the right is the wrathful Vajrarāja. To the left is Vajrarāga. Behind is Vajrasādhu. At the forehead are Vajraratna Hūṃkāra and the wrathful Vajrabhṛkuṭī. Behind the head is Sūrya. On the two shoulders are Vīra. On the two rows of teeth is Hāsa. At the throat are Dharmahūṃkāra and the wrathful Vajradharma. Between the breasts is Tīkṣṇa. At the navel is Vajrakāra. On the tongue is Bhāṣa. At the crown of the head are Karmahūṃkāra and the wrathful Vajrakarma. On the two sides of the waist is Rakṣa. At the mouth is Yakṣa. At the waist is Vajramuṣṭi. To the left of the wrathful Vajrasattva, Vajraratna, Vajradharma, and Vajrakarma, are the secret offerings, such as Lāsyā and the others, in their respective order.
Furthermore, at the practitioner’s private parts is Dhūpā; at the crown of the head is Puṣpā; at the two eyes is Dīpā; at the heart and between the two breasts, and on the chest, is Gandhā; on the right thigh is Aṅkuśī; and on the left thigh is Pāśī.
On the right shin is the iron chain; on the left shin is the location of the wrathful Vajrāveśa. The Tathāgata resides in all the limbs. At the time of releasing the mudrās, Vairocana is released at the crown of the head; Akṣobhya is at the location of Hūṃkāra; Ratnasambhava is at the location of Ratna-Hūṃkāra; Amitābha is at the location of Dharma-Hūṃkāra; and Amoghasiddhi is to be released at the location of Karma-Hūṃkāra.
Having thus completed the great yoga, one should bind the great mudrā of the Blessed One Vajra-Hūṃkāra and, with the mind, abide in the direction of space. Upon the wind mandala, one should visualize a blazing vajra arising from the syllable HŪṂ, and at the hub of that vajra, the syllable VAṂ. Then, one should visualize that from that vajra, turbulent rays of blazing vajra-light, like the great fire at the end of an eon, reduce all the buddhafields to ashes.
Then, in the direction of space, one should visualize the syllable KHAṂ, equal in size to the buddhafield of the trichiliocosm, the nature of Vairocana, white in color, and holding a stream of nectar. Having washed the buddhafields that were burned, one should visualize that all those empty buddhafields become a great ocean of nectar, similar to an ocean of milk, with turbulent garlands of waves. Then, one should place the syllable RAṂ upon that great ocean.
Then, one should visualize that the great ocean is boiled by the fire of the syllable RAṂ, and from the remaining residue, the syllable PAṂ becomes a great lotus surrounded by immeasurable small lotuses. Furthermore, one should visualize the syllable PRA, the color of gold, at the base of that lotus; it becomes an immeasurable golden tortoise that serves as the foundation for all the lotuses. Again, one should visualize the syllable PRA, the nature of the Perfection of Wisdom, at the center of the lotus. Then, the white syllable KHAṂ, the nature of Vairocana, comes from the direction of space and one should visualize it abiding at the center of the lotus. Then, from the lotus, the syllable PRA, and the syllable KHAṂ becoming one, one should visualize the generation of Sumeru, the king of mountains.
Reciting "OṂ DṚḌHO ME BHAVA RAKṢA SARVAṂ SVĀHĀ," and by touching the ground with the vajra-binding mudrā extended, one should consecrate it as being of vajra nature. Upon the summit of Sumeru, according to the vajra-cause mudrā, one emanates a tiered palace with a vajra peak and made of precious jewels. There, one should visualize: from ASIṂ A, a lion throne at the seat of Vairocana; from HŪṂ GO HŪṂ, an elephant throne at the seat of Akṣobhya; from TRĀṂ BAṂ TRĀṂ, a horse throne at the seat of Ratnasambhava; from HRĪḤ MAṂ HRĪḤ, a peacock throne at the seat of Amitābha; and from A GAṂ A, a garuḍa throne at the seat of Amoghasiddhi.
Upon the lion throne and the other seats, one should generate lotuses from the syllable HRĪḤ, and upon those lotuses, moon maṇḍalas from the syllable A. Then, one should mentally descend from the direction of space onto the lion throne and meditate on the three samādhis. Following that, one should perform all the rituals preceded by the withdrawal [of the deities]. For six months or up to one year, practicing in four sessions each day, one should meditate on the great maṇḍala of Trailokyavijaya, or perform at least the great yoga. Alternatively, one should meditate on the great maṇḍala of Trailokyavijaya at one's own heart according to the ritual of the four-mudrā maṇḍala to be explained, until it becomes manifest. For those unable to meditate in that way, they should perform the great yoga once each day and recite the mantras of all the maṇḍala deities; during that time, they must complete one hundred thousand recitations for each deity. Then, starting from the three samādhis, one should meditate on the great maṇḍala of Trailokyavijaya for seven days. Having thus completed the preliminary service, one should then perform the purification of the site, the seizing of the site, and the construction of the multi-storied pavilion, and prepare the maṇḍala ground as described. Having bathed and anointed the face with fragrant scents, one should wear a garland of flowers and dress in very dark blue upper and lower garments.
Having bound the crown-knot, one should adorn oneself with all the ornaments explained in the glorious Vajra family, such as the diadem, bracelets, earrings, armlets, and the tathāgata garland. Having performed all the previously explained rituals, one should begin from the great yoga and, according to the previously explained procedure, generate [the mandala] up to Mount Meru. Using the vajra-cause action mudrā, one should move the great Trilokavijaya maṇḍala to the summit of Mount Meru. Having generated all the seats, such as the lion throne, one should sit in the sattvaparyaṅka posture in the center of the maṇḍala ground and generate enthusiasm with the words: "Today my life has borne fruit," and so forth. Then, prostrating with all one's limbs to all the tathāgatas, one should invite all the buddhas with the words: "All buddhas, please attend to me," and so forth. Then, having meditated on the three samādhis, one should meditate on the vajra nature, natural purity, and the equality of all phenomena. Then, having bound the great mudrā of Vajra Hūṃkāra and holding the vajra and bell, one should request permission from all the tathāgatas to draw the great maṇḍala, starting from the words: "The Blessed One, for the sake of protecting the realms of sentient beings without exception or remainder," and so forth. One should then imagine that permission is granted by the mantra: "Oṃ vajrapāṇi mahāmaṇḍalaṃ praveśaya" and so on, up to "ha ha ha ha hūṃ."
Having lifted that maṇḍala into the sky by means of the four HŪṂ mudrās of Trailokyavijaya and established it there, one should bless oneself with that very [mudrā]. Placing that same mudrā at the heart, and possessing the pride of Vajra-Hūṃkāra, one should gaze with the wrathful look starting from the direction of Īśāna. Following that, once obstacles have been cleared away, one should generate a crossed-vajra from the syllable A at the soles of one's feet. By encompassing everything from the wind maṇḍala up to the soles of the feet, one should imagine that everything from the peak of Mount Meru to the extent of the trichiliocosm buddha-field becomes the nature of vajra. By circumambulating, one gradually transforms the crossed-vajras at the feet into a great crossed-vajra, and the four HŪṂs should be recited. Having bound the directions, intermediate points, above, below, and the maṇḍala with the wrathful look, one should construct the fence and the lattice.
Again, uttering "HŪṂ," one should draw forth all the Tathāgatas, as subtle as the finest atoms of all world systems, from their hearts. In the world systems, the wrathful deities such as Vajrasattva and others, terrifying with the sound of "HŪṂ," fill all the regions of the throat and proclaim the tumultuous sound of blazing vajras. The yogin, moving and shaking like the stalk of a lotus, descends from the sky in the manner of a vajra-fall. Having performed a dance and made offerings to all the Tathāgatas with the "flower-clasp" (puṣpāñjali), one should sit in the center of the maṇḍala with the left leg extended.
By emanating wrathful deities as terrifying as the mass of fire at the end of an eon, all māras should be struck with fear. Then, the yogin should proceed to the eastern direction with the gait that completely transforms joy, and remaining there in the posture with the left leg extended, all obstructors should be expelled. Then, remaining in that place, he should proceed to the southern direction with the gait of a yakṣa, and likewise all obstructors should be completely expelled. Then, remaining in that place, he should proceed to the western direction with the right leg extended and the left leg extended, and assuming the circular posture, all obstructors should be expelled in the same manner. Then, from that place, he should proceed to the northern direction with the vajra gait that causes the world systems, which pervade the entire expanse of space without exception, to tremble. Then, with the five modes—the right leg extended, the left leg extended, the harmonious footstep, the circular posture, and the saṅgha posture—he should proceed to the eastern direction and expel all obstructors. In this way, all obstructors will be overcome by the four types of postures. Just as it is in the center of the maṇḍala, the various mechanical devices and so forth should also be applied accordingly. In this way, obstructors will also be overcome by the mechanical devices and so forth. While performing the postures, one should continuously recite the wrathful syllable "HŪṂ." Then, beginning from the binding of the mudrā of the wrathful deity Tiriṇṭiṇi, the fair-faced one should stand and prostrate to all the tathāgatas.
"One will see the great maṇḍala," it is said; thus, one should perform the protective rites and the rites of consecration as previously described. Then, at the time of sunrise, one should smear the entire site of the maṇḍala with scented water over which the mantra of Vajrayakṣa has been recited, and beautify it with flowers and the like. Having dyed the individual threads with fragrant blue, yellow, red, green, and white pigments, and having arranged them in this very order, one should fill the threads held in one's hands with the light rays of the lines arising from these respective seed syllables: HŪṂ TRĀṂ HRĪḤ AḤ A. Having summoned Akṣobhya and the others residing in their respective directions with blazing hooks, one should roll the threads while reciting: anyonyānugata sarvadharmāḥ parasparānupraviṣṭa sarvadharmā atyantanupraviṣṭa sarvadharmāḥ HŪṂ. Then, having perfumed those threads with fragrance, placed them in a golden vessel or the like, and honored them with flowers, one should hold them with the vajra-bond mudrā and recite the mantra of the lines one hundred and eight times. Then, one should also recite the mantras of the five lords, such as Vajra-Hūṃkāra. Finally, one should present all the offerings and prostrate to all the deities of the maṇḍala residing in the expanse of space.
Regarding the statement, "With this mantra, the cord should be laid out," the word "therein" (de la) indicates that this refers to the ritual procedure just explained. Its meaning is as follows: having performed the previously described rituals and having perfectly worshipped the maṇḍala with all offerings, one should prostrate and bind the great mudrā of Vairocana. Then, from the vajra at the heart of Vajrapāṇi, one should emanate the wrathful Vajrakarma in the form of a companion by means of the syllable HŪṂ. Furthermore, having transformed that very [companion] into Vajra-Hūṃkāra, one should generate yellow moon and sun disks at the right and left eyes from the syllable JAḤ. By reciting "JAḤ" three times, one should hand over the cord to the hand of the supreme practice companion using the left vajra-fist. Then, with the mantra "OṂ VAJRA-SAMAYA-SŪTRA-MĀTI-KRAMA HŪṂ," the cord for the great maṇḍala of Trailokyavijaya should be laid out. The section beginning with "It should be made square" and ending with "Lay out the cord on the outside of the maṇḍala" has already been explained. Regarding the phrase "The wise one, within that," this means that inside that outer maṇḍala, there is a second maṇḍala, square in shape, adorned with vajra-jewels as prescribed in the maṇḍala rituals, possessing four gates, and adorned with eight pillars and four archways. [It is presided over by] Vairocana, Akṣobhya, Ratnasambhava, and Amitābha...
In the locations of Amoghasiddhi, one should draw circular vajra lines, and upon those, each should be provided with five moon maṇḍalas. Regarding the meaning of this, it is said: "In the supreme location of the vajra pillars, it is adorned with five maṇḍalas." As for the phrase "in that manner," one should draw all the maṇḍalas upon the moon maṇḍalas with the forms of all the deities. Accordingly, it is said: "Having stationed the guardians of the gates, the gates are to be opened." Then, regarding the phrase "having sat in the center," the practitioner of the yoga of Vajra-Hūṃkāra should bind the mudrā of the wrathful Tiriṇṭiṇi, take a flower garland with that very [mudrā], and while reciting "Oṃ vajra vega ākrama hūṃ," enter with force. In order to pacify any excesses or omissions in the maṇḍala, one should look [at it], ring the vajra and bell, and perform seven circumambulations. Then, sitting in the center of the maṇḍala, the four gates of the maṇḍala should be opened. Accordingly, it is said:
"Having drawn the supreme maṇḍala,
Binding the wrathful Tiriṇṭiṇi,
Having performed the perfect visualization,
One should circumambulate up to seven times.
By ringing the vajra and bell,
The wise should completely fulfill any omissions.
Whatever is in excess, they cast away;
Success will be achieved, so one should not disparage.
Having mentally lifted the vajra lines,
One should then open [the gates].
Having entered the center of the wheel,
The Vajra Master, remaining in meditative equipoise,
[Opens] the four vajra gates."
"One should mentally separate [them]; then, at all the gates, one should perform the activities of the hook and so forth." Thus it is said. Having explained the opening of the gates and so forth after having drawn the forms of the deities upon all the moon maṇḍalas, the arrangement of the deities will now be explained:
"Whether made of gold or silver, or even of clay, having well-drawn a square pedestal, one should place the form of the Buddha upon it." This means that since this is the maṇḍala for the activity of wrathful rites, one should place a cast or carved image of Vairocana upon a firm seat; this is the meaning of "to be arranged."
Regarding "the essence for invitation": having summoned those residing in the direction of space and made them one with the images, one should invite them with the essence mantra of invitation.
Regarding "the vajra in the presence of the Buddha": in the eastern portion of Vairocana, in the place of Vajrasattvī, upon a moon maṇḍala, in the center of a blazing [light], one should summon from the direction of space and place [the deity] while reciting: hūṃ sattvavajra jvalamaṇḍala hūṃ phaṭ. In the same way, all [deities] should be summoned and placed by means of their mantras.
Regarding "the vajra samaya mudrās": the samaya mudrā is the samaya mudrā that constitutes the collection of all the families of the vajra family.
Regarding "having mentally lifted the painting": one should imagine that the painted colors are lifted up and pass through from below.
"Whether with a vajra cord or otherwise" means that one should visualize the lines of the five-colored threads being lifted up and then entering from below. "In the center, the Great Being" refers to the place of Akṣobhya. "Absorbed into the vajra HŪṂ" means binding the two-hand mudrā of Trailokyavijaya. "With fangs slightly bared" means the fangs are slightly protruding. That which possesses a face with such bared fangs is "one with a face possessing slightly bared fangs." "A smiling face with wrath" means a face that possesses wrath—that is, a face with hatred—and is smiling; that is "a smiling face with wrath." "Standing in the posture of the left leg extended" means that the left leg is extended and the right is drawn in, which is the "left-extended" posture, while the reverse is the "right-extended" posture. The specific measurement of the body, stated as being five spans between the two feet, should be applied to both cases. "Placing the vajra wrathful deity" refers to the wrathful deity of the vajra family. "Baring fangs in a state of rage" means that the wrathful deity's baring of fangs is "baring fangs in a state of rage." "Light from a dense mass of blazing garlands" means that from a dense mass of blazing garlands, light radiates; that which possesses such light is "possessing light from a dense mass of blazing garlands." "There, the vajra empowerment" means:
"At the place of Ratnasambhava, one should draw Ratna-Hūṃkara, who confers the empowerment of the Vajra family." Regarding the phrase "one should draw Vajrasena," this means that at the place of Amitābha, one should draw Vajrasena, and at the place of Dharma, one should draw Hūṃkara in the form of a youth. Regarding the phrase "one should draw Vajrāveśa," this means that at the place of Amoghasiddhi, Karmahūṃkara, who possesses the form of the Karma family, is here the Vajrāveśa. Regarding the phrase "in the manner of the Vajradhātu," this means that just as Vajralāsyā, Mālā, Gītā, and Nṛtyā are drawn in the great Vajradhātu maṇḍala, they should be drawn here in the same way. Regarding the phrase "outside the sublime maṇḍala," the "sublime" refers to the interior of the outer maṇḍala. Regarding the reference to the courtyard of the outer maṇḍala, the phrase "in the locations of the outer maṇḍala, the outer Vajra families" means that the courtyard is on the outside. As it is said: "Within the courtyard, Maitreya and the others, and relying on the courtyard, Viṣṇu and the others should be drawn." One might think: "That which is completely surrounded by the vajra lines is the inner maṇḍala." This is incorrect, because it is not so stated. Furthermore, since the term "sublime" is used here, and later the term "outer maṇḍala" is used, and since it is said that "outside the vajra cord is the outside," that [previous claim] is also refuted by what has just been explained and is therefore incorrect. This is what is being shown:
Handing the marking cord to the assistant while saying "Jaḥ," the master should recite "Oṃ vajrasamayasūtraṃ mātikrama hūṃ" and, facing the east, strike the Brahmā-line. Then, facing north from the south, he should strike the second Brahmā-line. Then, standing in the southeast and facing north, he should strike the eastern line. Standing in the northwest and facing south, he should strike the western line. Remaining in that same spot and facing east, he should strike the northern line. Then, again standing in the southeast and facing west, he should strike the southern line. In the same manner, the lines for the eastern, western, northern, and southern parts of the divine terrace and the molding should be struck as before. Then, on the outer molding, having struck a line measuring half the width of the courtyard for the outer vajra families, one should form the inner molding. Again, sitting in the southeast and facing the northwest, he should strike the intermediate line. Then, standing in the southwest and facing the northeast, he should strike the other intermediate line. In that regard, the doors, excluding the moldings, are one-eighth [of the total]. The divine terrace and the molding are half the size of the door. The door-lintel and the door-jamb are the size of the molding; therefore, the door-lintel and the door-jamb are equal in measure. The archway is three times the size of the door. The area for the five colors should be viewed as half the size of the courtyard.
Having thus definitively explained the dimensions of the outer maṇḍala, the inner maṇḍala shall now be explained. It is half the size of the outer maṇḍala, square with four gates, completely surrounded by a molding, and equipped with four archways. The molding is adorned with vajras and jewels, and it is made symmetrical with eight pillars and nine sections. In the central section, the maṇḍala of Vairocana is to be made circular, surrounded by a garland of vajras. In the location of Akṣobhya is the maṇḍala of Vajra-Hūṃkāra; in the location of Ratnasambhava is the maṇḍala of Ratna-Hūṃkāra; in the location of Amitābha is the maṇḍala of Dharma-Hūṃkāra; and in the location of Amoghasiddhi is the circular maṇḍala of Karma-Hūṃkāra, surrounded by a garland of vajras.
Regarding that, the master should strike the lines for the eight pillars. First, standing in the south and facing north, he should strike the line for the beam directly opposite the eastern gate. Then, standing in the north and facing south, he should strike the line for the beam directly opposite the western gate. Then, standing in the west and facing east, he should strike the line for the beam directly opposite the northern gate. Then, standing in the east and facing west, he should strike the line for the beam directly opposite the southern gate. In all cases, the master and the student holding the line should proceed in a clockwise direction. As it is said:
"Visualizing the equality of all directions,
The wise one should strike the lines of the maṇḍala,
In the east, west, north, and south."
"By drawing four lines, there are eight maṇḍalas," so it is said. Then, having generated the right and left eyes from the syllable hi as the sun and moon, one should look with the gaze of a wrathful deity and fashion the doors. Once the sequence of the colored powders is complete, the deities are to be arranged. Thus, the Blessed One Vairocana has four faces and the color of the moon; he is consecrated with a jeweled crown and silk pendants. Upon a lion and lotus seat atop the frieze as previously described, he sits in the vajra posture, holding a five-pronged vajra with his two hands in the mudrā of supreme enlightenment, his primary face gazing toward the east. Vajrasattvī and the others should also be understood in this way. The Blessed One Vajra-Hūṃkāra is to be drawn in the place of Akṣobhya, seated upon an elephant throne, treading upon the husband and wife Umā and Maheśvara. His essence mantras are two: oṃ hūṃ vajra triśūla and oṃ sumbha ni sumbha vajra vidyottama hūṃ phaṭ; and oṃ krodha vajra agne jvala triśūlaṃ bandha hṛdayaṃ vajreṇa hūṃ phaṭ, which is Umā. Therein, Maheśvara holds a three-pronged vajra in his right hand and a trident in his left; his ornaments and colors are as they are renowned. Umā is golden in color and, like Maheśvara, holds a three-pronged vajra. The wrathful Vajrasattva is blue in color; the King of Wrathful Deities is golden; Rāga is red; and Sādhu is the color of emerald.
Ratna-Hūṃkāra and the wrathful Bhṛkuṭī are golden in color; Sūrya is the color of the sun; Śrī is the color of the sky; and Hasa is white. Dharmahūṃkāra and the wrathful Vajradharma are white and red; Tīkṣṇa is dark blue; Hetu is golden; and Bhāṣa is the color of copper. Karmahūṃkāra and the wrathful Vajrakarma are of variegated colors; Rakṣa is golden; Yakṣa is black; Muṣṭi is yellow; Lāsyā is blue; Mālā is yellow; Gītā is white and red; Nṛtyā is of variegated colors; Dhūpā is blue; Puṣpā is yellow; Dīpā is pale red; and Gandhā is of variegated colors.
In the center of the eastern gate of the outer and inner maṇḍalas, the vajra-aṅkuśas should be drawn blue. At the southern gate of the outer and inner maṇḍalas, the vajra-pāśa is yellow. At the western gate of the outer and inner maṇḍalas, the vajra-śṛṅkhalās are pale red. At the center of the northern gate of the outer and inner maṇḍalas, the vajra-āveśas should be drawn of variegated colors.
Within the eastern courtyard, the two hundred and forty-nine bodhisattvas of the Fortunate Aeon, such as Maitreya and others, hold blazing five-pronged vajras. In the southern section, they hold vajra-ratnas; in the western direction, they hold vajra-padmas.
In the northern direction, two hundred and forty-nine Bodhisattvas of the Fortunate Aeon, holding crossed vajras, should be depicted. From Vajrasattva and the others, up to the end of the Fortunate Aeon, they all stand with the left leg extended. With their left hands, they make the threatening gesture with the wrathful fist at their hearts; with their right hands, they hold their respective emblems with the wrathful fist and display a fierce expression. The eight goddesses of secret offering, such as Lāsyā and the others, also abide in the posture with the left leg extended, in the manner of the great Vajradhātu Maṇḍala.
Regarding the vidyās of Maitreya and the others: OṂ SARVA-SAṂSKĀRA-PARIŚUDDHA-DHARMATE GAGANA-SAMUDGATE MAHĀNAYA-PARIVĀRE SVĀHĀ. Then, from Viṣṇu and the others, up to Varuṇa, together with their consorts, they should be depicted in the intermediate gallery with their mounts. They hold a three-pronged vajra in their right hands and their respective emblems in their left hands, and should be drawn with their own heart-mantra vidyās.
Then, in the eastern direction, Māyāvajra, Vajraghaṇṭā, Munivajra, and Vajrāyudha, together with their consorts, should be depicted. In the southern direction, Amṛtakuṇḍalī, Vajraprabha, Vajraratna, and Vajrapāṇḍara. In the western direction, Vajramada, Vajramālā, Vajrendra, Vajrajaya, Vajramusala, Vajrāgni, Vajramudgara, Vajravāyu, and Vajrabhairava.
In the courtyard near the northern direction, one should draw Vajrāṅkuśa, Vajrakāla, Vajramukhya, and the Nāga Vajra, together with their consorts. In the fire direction of that courtyard, one should draw the goddess Bhīmā; in the southwest, the goddess Śrī; in the northwest, Sarasvatī; and in the northeast, Durgā.
Regarding that, the heart mantras of Viṣṇu and the others, up to Durgā, are as follows:
Oṃ vajracakra hūṃ.
Oṃ vajrahemacchindacakraṇa vajriṇi hūṃ phaṭ.
Oṃ vajraghaṇṭe hūṃ.
Oṃ vajrakauṃāri śīghraṃ āveśaya ghaṇṭaśabdena vajrapāṇiprīye vajrasamaya manusrā raṇa raṇa hūṃ phaṭ.
Oṃ vajradaṇḍakaṣṭha hūṃ.
Oṃ vajraśāntijapa japa akṣamāyā sarvaṃ nāmaraya śāntidṛśya hūṃ phaṭ.
Oṃ vajrāyudha hūṃ phaṭ.
Oṃ vajramuṣṭi hana hana vajreṇa bindha bindha pīḍaya pīḍaya sarvaduṣṭahṛdayāni oṃ sumbhanisumbha hūṃ phaṭ.
Oṃ prajvālitadīptavajra hūṃ.
Oṃ vajramṛta sarvaduṣṭān gṛhṇa bandha hana daha paca vidhvaṃsaya vināśaya cchindha bhindha bhasmīkuru mūrdhānāṃ tāḍaya vajreṇa yeketi taṃ amukasya vighnān vināyaka stvaṃ dhāmaya dīptakrodhavajriṇi hūṃ phaṭ.
Oṃ vajrasaumya hūṃ phaṭ.
Oṃ vajrakāntimāraya saumyadhūpe pradīptarāgeṇa śīghraṃ sphoṭaya hṛdayaṃ vajradhara satyena madhyajyotsnakarāle śitarasmi vajriṇi hūṃ phaṭ.
Oṃ vajradaṇḍa hūṃ phaṭ.
Oṃ sarvavajragāminī sarvabhakṣe sādhaguhyavajriṇī hūṃ phaṭ. With this, the mantras from Bhīṣaṇī up to Durgā are the vidyās. Alternatively, one should draw the deities of the outer vajra family, such as Rudra and others, emerging from half their bodies from the seats. As it is said in the Vajraśekhara: "In the east, the great gods such as Rudra, along with the wrathful ones such as Amṛtakuṇḍalī; in the south, the Gaṇapatyas such as Vajramada; in the west, the messengers such as Vajramudgara; and in the north, the assembly of servants and the hosts of mātṛs should be drawn upon the veranda." Thus, one should not have any doubt regarding this. Furthermore, this very Great Tantra of the Compendium of Reality (Tattvasaṃgraha) states: "The Blessed One’s peak is surrounded on all sides by pavilions made of vajras and precious jewels." It does not, however, state that they reside within the inner maṇḍala. The deities of the outer vajra family should be drawn in the form of worldly gods. Spirits and the like are not explained here; those who reside outside the maṇḍala are called the "outer vajra family." It cannot be said that the term "outer vajra family" includes spirits and the like, because they are the recipients of the empowerment of the outer vajra family.
At the time of the samādhi of the supreme King of Wrathful Deities, some [beings] were killed and some were not; for that reason, [the drawing] should not be made [in that manner]. First, in the eastern direction of the fierce [deity], one should draw the Lord of Cattle (Paśupati), mounted upon a bull, with four arms and a white body. He is adorned with a crown of precious jewels and consecrated by a crescent moon. With one right hand he embraces Umā; with the second, he performs the gesture of supreme generosity (varada) holding a three-pronged vajra; with one left hand he holds a trident, and with the second he holds a sword. He wears a snake as a sacred thread, has a blue throat, and the mantra "Oṃ paśupataye nīlakaṇṭhā umāpriyā svāhā" should be written. Regarding the mudrā for this: having formed a fist with the right hand, press the little finger with the thumb, and arrange the remaining fingers in the form of a vajra. Slightly bending the ring finger and the index finger constitutes the mudrā of the Lord of Cattle.
Viṣṇu is mounted upon a garuḍa, black in color, with four arms. His right hands hold a club and a vajra; his left hands hold a spear and a wheel. Vajra-Hiraṇyagarbha is golden in color; his seat and hand symbols are the same as Viṣṇu’s. Vajra-Ghaṇṭā is mounted upon a peacock, red in color, with six faces. His right hands hold a spear and a vajra; his left hands hold a domestic fowl and a bell. Vajra-Kumārī should be understood to be like Vajra-Ghaṇṭā. Vajra-Muni is mounted upon a swan.
The four-faced one with a golden complexion holds a vajra and a rosary in his right hands, and a staff and a water-pot in his left hands. Vajraśānti should be visualized like Brahmā. Vajrāyudha rides a white elephant; he is whitish-yellow in color, holding a supramundane vajra in his right hand and his own vajra in his left. Vajramuṣṭi should be visualized like Vajrāyudha. The wrathful Vajrāvarta is red in color, riding a chariot drawn by horses; in his right hand he holds a lotus together with a vajra, and in his left he holds a lotus together with a sun maṇḍala. Vajrāmṛtā is like the wrathful Vajrāvarta. The wrathful Vajraprabha is white in color, riding a swan; in his right hand is a vajra, and in his left he holds a lotus together with a moon. Vajrābhā is like the wrathful Vajraprabha. The wrathful Vajradaṇḍa rides a tortoise; he is blue in color, holding a vajra in his right hand and a staff in his left. Vajravarāhī is consistent with the wrathful Vajradaṇḍa. The wrathful Vajrapāṇḍara rides a goat; he is red in color, holding a vajra in his right hand and holding a human head in his left, staying in the act of devouring it. Vajramekhalā is similar to the wrathful Vajrapāṇḍara. The gaṇapati Vajramadā is white in color, riding an elephant, and holding a vajra in his right hand.
She sits holding a plowshare in her left hand. Vajrahasitā is similar to Vajramadā, with the distinction that she holds a sword in her left hand. Gaṇapati Vajramālā is dark blue in color, riding a cuckoo; he holds a vajra in his right hand and a garland of flowers in his left. Vajragambhīrā is similar to Vajramālā, with the distinction that she holds a single-pointed spear in her left hand. Vajreśvara is pale yellow in color, riding a chariot drawn by horses; he holds a vajra in his right hand and a makara-banner in his left. Vajravāsī is similar to Vajreśvara, with the distinction that she is red in color. Gaṇapati Jayavajra is white in color, riding a frog; he holds a vajra in his right hand and a sword in his left. Vajreśvarī is similar to Jayavajra. The messenger Vajramudgara is pale yellow, riding a palanquin adorned with flowers; he holds a vajra in his right hand and a pestle in his left. Vajradūtī is similar to Vajramudgara, with the distinction that she holds a khaṭvāṅga in her left hand. The messenger Vajravāyu is blue in color, riding a deer; he holds a vajra in his right hand and a banner in his left. Vajravegā is similar to the messenger Vajravāyu. The messenger Vajrāgni is white in color, riding a goat.
The three-pronged tip blazes upward; in his right hands he holds a vajra and a pouring ladle, and in his two left hands he holds a wooden staff and a water-pot. The Vajrajvālā is like the messenger Vajrāgni. The messenger Vajrabhairava is blue in color, mounted upon a vetāla, holding a vajra in his right hand and a club in his left. The Vajralolā is similar to the messenger Vajrabhairava, with the distinction that she holds a noose in her left hand. The servant Vajrāṅkuśa is blue in color, mounted upon the nāga king Śeṣa, with the face of a boar, holding a vajra in his right hand and a vajra-hook in his left. The female servant Vajramukhī is blue in color, mounted upon a man, with the face of a boar, holding a vajra in her right hand and a sword in her left. The servant Vajrakāla is blue in color, mounted upon a buffalo, holding a vajra in his right hand and the staff of Yama in his left. The female servant Vajrakālī is black in color, mounted upon a vetāla, holding a vajra in her right hand and a khaṭvāṅga in her left. The servant Vajravighnādhipati is pale yellow in color, mounted upon a rat, holding a vajra and an axe in his right hands, and a trident and an elephant tusk in his left hands, wearing a snake as a sacred thread. The female servant Vajrapūtanā is blue in color, holding a vajra in her right hand and a broom in her left, mounted upon a rat. The servant Nāgavajra is pale yellow in color, mounted upon a vajra-makara.
He possesses eight hoods of a serpent’s head, holding a vajra in his right hand and a snake-noose in his left. The maidservant Vajra-Makara is white in color, riding upon a makara; she has eight hoods and holds a vajra in her right hand and a makara-banner marked with a vajra in her left. Bhīmā is dark blue in color, holding a vajra in her right hand and a sword and shield in her left. Śrī is pale yellow, holding a vajra in her right hand and a lotus in her left. Sarasvatī is white in color, holding a vajra in her right hand and a lute in her left. Durgā is dark blue, riding upon a lion; she holds a vajra and a wheel in her right hands, and a ḍamaru and a spear in her left hands. Regarding the vajras in the right hands of all the mātṛkās, from Rudra down to Varuṇa, they should be visualized as three-pronged vajras. All the worldly and transcendent deities should also be depicted as facing toward Vairocana.
The word "then" (tatas) means immediately following, specifically after the drawing has been completed. Regarding the phrase "the extensive ritual of entry and so forth," the entry here is performed by the wrathful deity Tiriṇtiri. From the instruction that one should first enter the vajra family of all the tathāgatas, up to the extensive ritual of the vajra-vow of accomplishment, constitutes the extensive ritual of entry.
That which possesses the initial entry is the extensive ritual of entry. In that regard, the instruction for the Vajra Master himself to remain while binding the tīriṇṭi mudrā of the wrathful deity means that those Vajra wrathful deities, such as Vajra Hūṃkāra and others, becoming mutually infinite is the tīriṇṭi. The mudrā that symbolizes this is designated as tīriṇṭi; the meaning is the mudrā that gathers all the Vajra families. For that very reason, entering here by means of this mudrā, and having realized all the deities of the Vajra family as the nature of body, speech, and mind, and having realized the nature of Great Vairocana starting from the stage of engagement through aspiration, is the secret entry. Binding the mudrā, reciting the mantra, and entering the maṇḍala of the body is the outer entry. Having entered by means of those entries, one should view everything as being performed by the Blessed One Vajra Hūṃkāra, who has become the master. If one asks what is to be done after entering by those entries, it says, "One should make a supplication to all the Tathāgatas." How should one supplicate? "O Blessed One, having come under the power of the wrathful deities of all the Tathāgatas" means the state of meditative absorption in the wrathful deities. If one asks what that does, it says, "Those who are to be subdued are subdued."
Those who are fierce and wicked should be subdued; those who are worthy of being cared for in accordance with the Dharma should be cared for by means of the four means of attraction. "How should I accomplish this? I pray the Blessed One instruct me"—this means: for that reason, I pray the Blessed One, the Tathāgata, instruct me on how to accomplish it. What means should be used to subdue the wicked? By what method should those who are in accordance with the Dharma be cared for? This is the meaning of the request.
"Having placed the mudrā of the wrathful Vajratīriṇī at the heart as it is" means that after performing the descent upon oneself, one should conclude the descent by releasing the mudrā at one's own heart with the mantra tiṣṭha vajra and so forth. "Having performed the activities with the hook and so forth" means that after the gathering has been performed, one should praise with the hundred and eight names. Having placed the activity mudrā of the Vajrāṅkuśa near the gate, one should cause those staying at the gate to enter by means of the activity mudrā of the Vajrapāśa, bind them with the activity mudrā of the Vajrasphoṭa, and bring them under control with the activity mudrā of the great wrathful Vajrāveśa. Furthermore, "bind them all with the samaya mudrā" means that one should bind them with the samaya mudrā, the dharma mudrā, the activity mudrā, and the mahāmudrā, starting from Vairocana and continuing through to the outer Vajra family.
If one asks how the four types of samaya-mudrās are to be understood, it is taught in the Explanatory Tantra (Uttaratantra) as follows: "By binding the supreme samaya-mudrā, the practitioner accomplishes all activities." This is precisely what is being explained. Then, having performed the four secret offerings, the incense and so forth are likewise offered. Then, regarding the instruction "enter the vajra disciple by means of this ritual," it means that the disciple is transformed into Vajra-Hūṃkāra and should be made to enter the maṇḍala by this ritual, because the ritual to be described transforms one into a buddha. Regarding the phrase "by oneself," the vajra master himself binds the mudrā of the wrathful deity Tiriṇṭiṛi and recites the mantra; the instruction "make the disciple bind it with this essence mantra" is easy to understand. Regarding the "samaya-mudrā for the vajra descent," one should perform the descent upon the disciple using the samaya-mudrā for the vajra descent as taught in the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala). Then, regarding the instruction "give the essence of the oath," the meaning is that immediately after the entry, one should recite from "You have entered the vajra family of all the Tathāgatas; I shall generate vajra-wisdom in you" up to "lest your samaya be impaired." Then, regarding the instruction "remove the bound face-veil and show the great maṇḍala as it is," this refers to the conclusion of the descent with the mantra tiṣṭha vajra and so forth, and the casting of the flower with pratīccha vajra ho.
With the mantra oṃ pratigṛhṇa samayaṃ māṃ sattvaṃ mahābala, the flower garland is bound. Then, with the words: "Vajrasattva now strives to open your eyes; the unsurpassed vajra eye shall be opened this very day," the face veil is removed. From the Vajrāṅkuśa deity up to Vairocana, the maṇḍala of the support and the supported is revealed.
If one asks what occurs by seeing the maṇḍala, it is said: "One will be liberated from all misdeeds." Regarding the phrase "through the blessings of all the tathāgatas," this means that by the power of seeing the maṇḍala, the mind becomes sublime, and through the force of the blessings of all the tathāgatas, sublime wisdom is born.
Then, regarding the phrase "the vajra empowerment is conferred upon them," having blessed them in the form of Vajra Hūṃkāra and so forth, they are empowered by the water empowerment; they are empowered by the Buddha empowerment through the mudrās of Vajradhātvīśvarī and the others; and with the mantra oṃ vajrajvālānalārka hūṃ abhiṣiñcāmi and the vajra tīriṇṭi mudrā, they are empowered by the vajra garland empowerment. Regarding the phrase "the sharp vajra of one's own insignia":
It is explained that the five-pronged vajra made of iron or copper, which is the blazing, sharp vajra of the Blessed One Vajra-Hūṃkāra, is the very personal insignia of the Vajra family. According to the ritual procedure as described, at sunrise, one should lay out the lines of the maṇḍala. Then, generating the sun and moon from the syllable hi in the right and left eyes respectively, one should open the gates while gazing all around with the wrathful look. Reciting oṃ vajracitra samaya hūṃ together with its mudrā, one should recite it seven times over the five-colored powders and ignite them with the syllable hi. Furthermore, while reciting oṃ vajracitra samaya hūṃ, holding the vajra and bell, one should begin from the northeast with the wrathful fist of the left hand and draw the lines clockwise, while the outer perimeter may be done as one pleases. The sequence is as follows: blue, yellow, red, green, and white in the center of them all. The ground of the Blessed One Vairocana is white; the color of Vajra-Hūṃkāra is blue; the color of Ratnasambhava is yellow; the color of Dharma-Hūṃkāra is red; and the color of Karma-Hūṃkāra is green. As it is said: "In the eastern direction is great blue; in the south is endowed with yellow; the western part is red; the north is endowed with green; and the ground of the central part is unsurpassed, appearing like crystal." Thus it was spoken.
In that regard, one should construct a circular maṇḍala of Vairocana, surrounded by a vajra garland, and upon it, the seats of Vairocana, Vajrasattvī, Ratnī, Dharmī, and Karmī should also be drawn. Likewise, one should construct a circular maṇḍala of Vajra-Hūṃkāra, and upon it, the seats of Vajra-Hūṃkāra, Vajrasattvī, Vajrarāja, Vajrarāga, and Vajrasādhu should also be drawn. Similarly, one should construct circular maṇḍalas for Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra, and upon each of those, five seats should be drawn.
In the locations of the eight offerings, such as Lāsyā and the rest, one should construct circles and fashion five moon maṇḍalas for each; for the remaining [deities], one should draw a single moon maṇḍala each. Then, having arranged Vairocana and the others upon those seats: Lāsyā is surrounded by the four goddesses who play cymbals; Gītā is surrounded by the four who play flutes; Mālā is in her own place surrounded by the four who beat the ḍamaru drum; Nṛtyā is surrounded by the four who beat the waist-drum; Dhūpā is surrounded by the four who blow the copper conch; Puṣpā is surrounded by the four who beat the great drum; Āloka is surrounded by the four who beat the lattice drum; and Gandhā is surrounded by the four goddesses who beat the ḍaka drum. The retinues should also be drawn in their respective places.
Then, the essence mantras for the musical instruments are as follows: vajra hūṃ ha is the essence mantra for the cymbals; vajra ghu ghu is the essence mantra for the drum; vajra hūṃ oṃ is for blowing the flute; vajra hūṃ stāṃ is for beating the waist-drum; vajra ti ti is for blowing the copper horn; vajra ṭa ṭa ta is for beating the great drum; vajra ha du ha is for beating the lattice drum; and vajra ha du is for beating the adāka drum—the remainder has already been explained.
Having thus drawn the maṇḍala of the support and the supported, at the time of evening, the yogin of the glorious Vajra Hūṃkāra should bind the tīriṇṭiri mudrā of the Vajra Wrathful One. Taking a flower garland with that very mudrā, he should enter the maṇḍala while reciting the four hūṃs of Vajravega and perform circumambulations up to seven times. In order to discard what is redundant and to compensate for what is incomplete, he should gaze upon the maṇḍala while ringing the vajra and bell.
Then, having offered that garland to the Blessed One Vajra Hūṃkāra, he should perform a dance, take it back, and bind it upon his own head with the four hūṃ syllables. Then, entering the center of the maṇḍala, the yogin, having become perfectly composed, should open the doors of all the maṇḍalas using this mantra together with the mudrā: oṃ vajrodghāṭa samaya praveśaya hūṃ.
Then, using a vase made of precious gems or clay, which is not black at the base, has a long neck, a hanging lip, a large belly, and an open mouth, and which is filled with precious gems, medicinal herbs, and...
It should be completely filled with all kinds of grain, its mouth adorned with fruit-bearing branches, its neck tied with fine cloth, and protected by a thread upon which the wrathful Vajrapāṇi mantra has been recited. Its exterior should be anointed all over with fragrant scents and draped with flower garlands. Having placed it upon a blazing five-pronged vajra garland, it is consecrated. After offering the arghya water over which the wrathful Vajrayakṣa mantra has been recited one hundred times, and having made perfect offerings with all the offerings, one should recite the mantra one hundred and eight times over the flower branch using the samaya mudrā of the Vajra Wrathful One. Then, having offered arghya water in the same manner with Vajrānala and Vajra-hūṃkāra, one should hold the flower branch with the Trailokyavijaya mudrā and perform the recitation.
Then, holding the flower branch with the Tiriṇṭiṇī wrathful mudrā, one should again recite the mantra oṃ vajrodaka hūṃ one thousand and eight times. Furthermore, one should recite the mantra oṃ vajrādhipati tvaṃ abhiṣiñcāmi dṛḍho me bhava jaḥ hūṃ vaṃ hoḥ phaṭ one thousand and eight times. Then, that vase should be placed before the Blessed One Vajra-hūṃkāra, and the second vase should be placed facing the entrance while reciting the mantra of the four hūṃ syllables. At the time of entering the maṇḍala, one should bind the Tiriṇṭiṇī wrathful mudrā, and I and the disciples should be empowered. Having bound the Tiriṇṭiṇī wrathful vajra mudrā, one enters the maṇḍala.
Having performed the empowerment, one should then offer the vase into which the mantras of Vairocana and the others have been recited one hundred and eight times; the full vase should also be offered with one's own awareness. Then, one should offer one hundred flowering trees, or if those are not available, four types. One should praise with the five types of offerings and the hundred and eight names, and also offer with the eight types of offerings. Having thus made offerings to the maṇḍala, one should don an upper and lower garment of blue cloth over oneself, having recited the mantra of the wrathful Vajrayakṣa three times. Having bound the uṣṇīṣa and the face veil, and having bound the face veil by fully reciting that very mantra and the mantras of the four gates, one should perform the ritual of confessing misdeeds and so forth preceded by the four prostrations, and then take the vows. Then, having performed the empowerment upon oneself with the water from the vase situated outside, one should make offerings to oneself. Holding flowers in the hand and binding the mudrā of the wrathful Tiriṇṭiṇi, one enters through the four gates. Taking the flower garland with that very [mudrā], one then says: "Blessed One, I have come under the power of the wrathful ones of all the Tathāgatas. Those who are to be subdued, I shall subdue; those who are to be cared for, I shall care for. How should I accomplish this? I pray that the Blessed One grant me his command." Then, having drunk the vajra water, one should cause the descent [of the deity] upon oneself.
With the wrathful fist of the left hand, one should loosen the right hand’s Vajrasattvā mudrā and utter the syllable Aḥ. Then, cast that garland into the great maṇḍala. Next, take up that garland and bind it upon one’s own crown. Then, remove the face veil and, looking at the maṇḍala as before, perform the withdrawal of the descent. One should then receive the water empowerment, the empowerment of the mudrās of the five Tathāgatas, the empowerment of the Vajrakrodha Tiriṇṭiṛi mudrā, and also the silk ribbon empowerment. Furthermore, one should receive the empowerments of the five Tathāgatas, the vajra crown, the vajra, the lord, and the name. Having prostrated to the Blessed One with the circling vajra-palms and received the empowerments of the flowers and so forth, one should imagine that the Blessed One, having become the preceptor, performs all the extensive rituals for oneself in successive order.
Then:
"By that very [act], one should hold the vajra,
Ring the dharma bell,
And having blessed the great mudrā of samaya,
Recite the essence mantra."
Thus it is said. One should also receive the vajra vow of siddhi. Having perfectly worshipped oneself with offerings such as flowers and the goddesses of grace, one should receive from the Blessed One the mantra of the four Hūṃs, the wisdom of the four mudrās, and the permissions ranging from turning the wheel of Dharma to turning the wheel of wrathful deities. Then, one should receive the encouragement and the consolation.
Then, one should perform the self-consecration and so forth, and the recitation as desired. Having declared, "I am Vajra Hūṃkāra," one should again bind the great mudrās of Vairocana and the others. In that very place of Vairocana, one should visualize the five-pronged vajra of Vairocana with the mantra: Oṃ vajra jvalāgni pradīpta ākarṣaya sarvatathāgatān mahāvajra samaya hūṃ jaḥ aḥ. Then, with vajro ’haṃ, one should meditate on the vajra nature. With vajradhātu rāhaṃ, one should meditate on Vairocana. Likewise, having bound the great mudrā of the wrathful Vajrāveśa, one should visualize the nature of the wrathful Vajrāveśa in the form of a vajra bell with the mantra: Oṃ vajrāveśa mahākrodha āveśa sarvasamaya hūṃ aḥ aḥ. Then, one should meditate that the bell is oneself, the vajra bell. Furthermore, with vajrāveśa krodho ’haṃ, one should visualize the form of the wrathful Vajrāveśa; in that way, the maṇḍala is accomplished.
Then again:
"Having bound the vajra hook of the Vajra Master Sattva,
By clapping many times with the fingers,
All the Buddhas are summoned.
Oṃ vajra samājaḥ jaḥ hūṃ vaṃ hoḥ."
With this, one quickly meditates on the great mudrā of the Vajra Wrathful One, reciting: "Vajrasattva, the Great Vajra," and so forth.
One should recite the sublime One Hundred and Eight Names just once. Then, with the activity mudrā of the wrathful Vajrāṅkuśa, one summons all the deities of the maṇḍala; with the Vajrapāśa, one causes them to enter; with the Vajrasphoṭa, one binds them; and with the activity mudrā of the wrathful Vajrāveśa, one brings them under control. With the activity mudrā of the wrathful Vajrayakṣa, one expels obstructors, and having also constructed the fence and the lattice, one seals the gates of the maṇḍala with the activity mudrā of the Vajramuṣṭi. Having thoroughly protected [the area] with the wrathful Vajrarakṣa and the others, one offers the water for the feet to the deities of the maṇḍala with the four syllables HŪṂ. Then, from Vairocana and the others, down to the end of the outer Vajra family, one seals them with the four mudrās and should confer empowerment with the empowerment mudrās. In that regard, one should confer empowerment upon Vairocana, Maitreya and the others of the Fortunate Aeon, and the outer Vajra families with the Vajraratna mudrā explained in the Vajradhātu. The great Vajra families, such as Śrī Vajra-Hūṃkāra and the rest, are empowered with the mudrās of the five bodies of the Buddha and the Vajratīriṇī mudrā. Furthermore, having performed the four prostrations and offered the water for the feet, one offers the robes and perfectly worships all the deities of the maṇḍala with all the offerings. Then, the Great Being, having worshipped with the secret offering, [proceeds] for the sake of attaining the siddhi of the Buddha.
"Make the supplication for the benefit of all sentient beings." Thus it is said. Then, having offered the torma outside, one should perform the fire offering according to the ritual of the fire offering and whatever intentions are desired, saying, "Prostrate to all the Tathāgatas!"
"I, who am called [name],
By the great ascetic Vajra Master,
For the sake of benefiting all sentient beings,
Shall cause the disciples to enter."
One should recite here the same passage already explained for the Great Maṇḍala of the Vajra Expanse, beginning with, "In this great maṇḍala of the Victory over the Three Worlds, there is no need to examine whether or not they are suitable vessels for entry," and so forth.
Having thus extensively taught the ritual procedures for the master, the disciples are to be introduced. Holding the vajra and bell, and having bound the blue upper and lower garments and the turban upon the master, the disciples are likewise to have the blue upper and lower garments and the face veil bound upon them as previously explained. They should perform the four types of prostrations as explained, and, seeking to take the vows, they should take the vows as before. With the mantra "Oṃ sarvayogacittam utpādayāmi," the disciples generate the mind of awakening. Then, placing the vajra in the right hand in a fist at the location of their hearts, one should generate a five-pronged vajra in their hearts, saying: "Surate samayas tvaṃ hoḥ | Vajrasiddhi yathā sukhaṃ."
Then, having blessed [the disciple] as Vajra Hūṃkāra, and having worshipped with flowers and so forth, and having tied a garland of flowers and anointed the face with fragrance, one should confer the empowerment with the water from the vase situated outside. Then, the master himself should bind the mudrā of the wrathful deity Tiriṇṭiṇi and cause the disciple to bind it as well, making them bind it with this essence mantra: OṂ VAJRA GṚHṆA VAJRA SAMAYA HŪṂ BAṂ. Then, having received the supreme gift from the disciple, one should have them hold the flower garland with that very same mudrā and cause them to enter the maṇḍala with the Vajra Force (Vajravega) using this essence mantra: OṂ VAJRA SAMAYA PRAVEŚAYA MI. Then, having bound the mudrā of the Vajra Hook (Vajrāṅkuśa), one should summon [the disciple] through the eastern gate; then, having likewise entered through the southern gate, one should cause them to enter with the Vajra Noose (Vajrapāśa); then, having likewise entered through the western gate, one should bind them with the Vajra Chain (Vajrasphoṭa); and again, having likewise entered through the northern gate, one should bring them under control with the mudrā of the wrathful deity Vajrāveśa. Again, having likewise entered through the eastern gate, one should then say: "Now you have entered the Vajra family of all the Tathāgatas. I shall generate the Vajra wisdom in you; if by this wisdom you shall even attain the siddhis of the Vajra family of all the Tathāgatas, what need is there to mention other siddhis?"
"Having generated such wisdom, do not speak of this to those who have not seen the maṇḍala; otherwise, your samaya will be impaired." Then the master himself should bind the mudrā of the wrathful Tiriṇṭiri, facing downward and then upward, place it upon the crown of the disciple's head, and say: "This is your vajra samaya. If you speak of it to anyone, your head will split apart." Then, with that same samaya mudrā, he should make the disciple drink water over which the essence of the oath has been recited once, and say: "The essence of the oath is as follows: 'Vajrasattva shall today truly enter your heart. If you speak of this way, he will immediately tear it apart and depart.' OṂ VAJRA UDAKA ṬHAḤ." Then he should say to the disciple: "From this day forward, I am Vajrapāṇi to you. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not avoid being heedless, you will die and fall into the hell realms." He should then say: "Say: 'May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!'" Then the Vajra Master should quickly bind the mudrā of the wrathful Tiriṇṭiri and have [the disciple] say these words.
This is the vajra samaya, renowned as Vajrasattva. May the unsurpassed vajra wisdom descend this very day. Recite "Oṃ vajrāveśa aḥ." Furthermore, with the wrathful fist of the left hand, one should strike the right hand, the Vajrasattvī, while reciting "Hūṃ aḥ aḥ aḥ" up to one hundred times. Then, holding the bell and forming the samaya mudrā of the Vajra Descent, one should press down the right foot with the left hand and cause the descent by reciting "Suṃ vajrāveśaya hūṃ suṃ." Thereafter, the Blessed One Vajra Hūṃkāra should be made to enter the body. Then, the divine wisdom will arise within that body. Next, the garland should be cast into the great maṇḍala with "Pratīccha ja hoḥ." Then, that garland should be bound upon the head with the essence mantra: "Oṃ pratigṛhṇa samayaṃ māṃ sattva mahābala." Then, the face veil should be removed with: "Oṃ, today the Sattvavajra strives to open your eyes; may the unsurpassed vajra eyes be opened this very day." Then, the great maṇḍala should be shown with "He vajra paśya." Furthermore, having formed the mudrā of the wrathful Tiriṇṭiṇṭi, one should have the [mantra] released at the heart with this essence mantra: "Tiṣṭha vajra dṛḍho me bhava, śāśvato me bhava, hṛdayaṃ me adhiṣṭhāya sarvasiddhiṃ me prayaccha hūṃ ha ha ha ha hoḥ."
Then, having set aside a distance of two cubits from the outer maṇḍala, one should draw a square maṇḍala in the eastern direction, measuring half the size of the central maṇḍala, with its entrance facing west and oriented toward the gate of the maṇḍala. It should be drawn with the five colors. In its center, one should draw an eight-petaled lotus, and upon that, a blazing five-pronged vajra. It should be perfectly worshipped with all types of offerings. In its center, upon a seat of an elephant, one should draw the Great Deity and Umā upon a moon maṇḍala, cover them with silk, and set them there. Above the elephant seat, a canopy should be spread. To the right, there should be a seat adorned with a five-colored flower garland, a white parasol with a jewel finial, and to the left, a multicolored banner should be placed. One should recite the syllable OṂ over the elephant seat for the wrathful Vajrayakṣa, over the parasol for Hūṃkara, and over the canopy and banner for the syllable OṂ.
Then, the one worthy of being empowered as the master should be blessed as Vajrahūṃkara. Having arranged the samaya-mudrās in their respective places upon his body, from the wrathful Vajrahūṃkara down to Vajrāveśa, and having further arranged all the Tathāgatas upon his body, he should be placed upon the elephant seat in the posture with the left leg extended. Having offered the water for the feet, he should be worshipped with all offerings such as flowers. Then, having blessed the conch, the great drum, the copper trumpet, and so forth with the music mudrā, one should sing songs and beat the instruments.
One should perform the perfect offerings with Vajralāsyā and the others. Then, with a full vase, recite: oṃ vajra aṅkuśa mahākrodha ākarṣaya sarvasamaya hūṃ jaḥ. From oṃ vajra abhiṣiñca up to oṃ vajra jvālāgne pradīpta ākarṣaya sarvatathāgata mahāvajra samaya hūṃ jaḥ, and oṃ vajra abhiṣiñca. Then, from the Victory Vase, take water with the vajra-fist and bestow it for the purpose of conferring the empowerment and making [the disciple] drink. Recite: oṃ vajra adhipati tvaṃ abhiṣiñcami dṛḍho me bhava jaḥ jaḥ hūṃ vaṃ hoḥ oṃ hūṃ phaṭ. By means of this application, oṃ vajra abhiṣiñcāmi, the water empowerment should be bestowed. One should also say:
"This is your hell-water;
If you transgress the samaya, it will burn you.
If you guard the samaya, the siddhi
Will be accomplished by the water of vajra-amṛta.
The vajra, bell, and mudrās—
To whoever remains without having seen the maṇḍala,
When the assembly of people speaks,
They will be mocked for lacking the samaya."
Thus one says. Then, the empowerment is conferred by the mudrās of the five Buddhas and the empowerment of the vajra-garland mudrā; one should visualize the empowerment of the five Buddhas. Having bound the vajra-ṭīriṇṭīrī, starting from the crown of the head and performing the manner of conferring that empowerment in the four directions, one places it on the forehead and confers the empowerment with: oṃ vajra jvālānalārka hūṃ.
Then, having made the gesture of binding the silk streamers with both hands, one should please [the deity] at the end with the "vajra-tuṣya ho" mantra and the palms joined in equality. Then, through the empowerment preceded by the binding of the silk streamers and the vajra garland of the precious crown of the five bodies of the Tathāgatas, one should empower [the disciple] while reciting the mantras of the five bodies of the Tathāgatas, the families, Vajrasūrya-Agni, and Vajraratna upon the crown. In that regard, the mudrā of the Vajra-tirīṭi is as follows: "Having firmly bound the vajra-fist, with a mind of wrath, one should bring down [the deity]; the vajra thumb is firm—this is explained as the Vajra-tirīṭi." Then, one should empower [the disciple] with the empowerment of the blazing vajra, the lord, and the name. From the syllable HŪṂ, one should generate the blazing vajra as Vajra-Hūṃkāra, and give the vajra with suchness, saying: "The Vajra-Wrathful Being who always tames through passion is the supreme one who destroys with the fire of Vajrasūrya." From the syllable ĀḤ, one should generate the bell as the goddess Trailokyavijayā, and say, "She is the mistress of the teaching of the Dharma," and then: "This is the Vajra-Dharma; all things have the characteristic of space, and space itself has no characteristic. Through union with the equality of space, everything will be swiftly accomplished." Then, one should bless [the disciple] into the Mahāmudrā by means of the samaya-mudrā. In that regard, the samaya is as follows:
Through the application of the all-pervading space, everything is called "all-pervading space." Since it is sealed with the vajra mudrā, even the three realms should be consumed. Then, having again properly worshipped him with the goddesses of flowers, the graceful one, and so forth, one should give him a precious eye-salve stick empowered by the syllable pra. Reciting "Oṃ vajranetra avaharaṃ patra laṃ hrīḥ," one should apply the eye-salve as if anointing the eyes, and say: "Just as the King of Eye-Physicians removed the cataracts of the world, so too have the Victors removed the cataracts of ignorance from you, my son."
Then, having given him a mirror empowered by the recitation of the All-Accomplishing Vajra-Yakṣa, the characteristics of phenomena should be shown: "All phenomena are like reflections: pure, clear, and untroubled; ungraspable and inexpressible; arising entirely from causes and karma; without intrinsic nature and without abode. Having understood phenomena in this way, perform the peerless benefit of sentient beings, and you shall be born as a son of the Buddhas."
Then, having given him a bow and arrow empowered by the syllable hoḥ, one should say, "Pleasure all the Tathāgatas with this," and have him shoot arrows in the four directions, above, and below with the syllable hoḥ. Furthermore, having recited "Oṃ vajrasattva" over a mirror, and likewise reciting the mantra while giving the mirror, one says: "Vajrasattva is like a mirror: pure, clear, and untroubled; the nature of the essence of all Buddhas."
"Son, you should know that this which has entered your heart is the bodhicitta, the lord of all tathāgatas." Having consecrated an eight-spoked wheel with the mantra vajrahetumam, place it between the [disciple's] two feet. Having consecrated a conch with the mantra vajrabhaṣa raṃ, place it in his hand and say these words: "From this day forward, together with the generation of bodhicitta, turn the wheel of Dharma! Fill the world entirely and without exception with the unsurpassed conch of Dharma. Without harboring doubt or hesitation, and with a mind free of suspicion, proclaim in this world the supreme way of Secret Mantra conduct. By doing so, you will be said to be repaying the kindness of the Buddhas. All those Vajra-holders as well will protect you in every way."
Then, with the pride of all the tathāgatas, [say]: "For the sake of benefiting all sentient beings everywhere in the world, turn the wheel of Dharma in whatever way is necessary to discipline them." Having granted the specific permission for the Dharma wheel, [grant] the permission for the wrathful deities with the words: "For the sake of benefiting all sentient beings everywhere in the world, turn the wheel of the wrathful deities in whatever way is necessary to discipline them." Then, bestow the encouragement and the prophecy.
Then: "There is no sin greater than that of being free from passion."
Thus, having taught the secret wisdom and bestowed the mantra of Vajra Hūṃkāra, one should train [the disciple] by bestowing the essence of the wisdom oath upon the four mudrās. Then, the extensive common ritual for the disciple, such as the vajra conduct of siddhi and so forth, should be understood exactly as it was explained in the Great Maṇḍala of the Vajra Expanse. Once the disciple has received the empowerment, they should bow and prostrate to the master, offer the supreme gift, and receive the mantra; those who possess the means should offer gifts continuously. Having encircled the vajra palms, they should bow and prostrate to the master, and the master should then accept the flower. This is the extensive ritual for the entry of the disciple.
Having thus extensively taught the ritual of the master’s activities and the dharma of the disciple’s entry, now, in order to show that having obtained all the samayas and empowerments in the Great Maṇḍala of Victory over the Three Worlds, one should accomplish the siddhis taught in the Great Maṇḍala of Victory over the Three Realms, it is said: "Then, having generated the wisdoms..." and so forth. Regarding "the Vajra Expanse": having performed the yoga of Vajra Hūṃkāra, one should visualize a blazing five-pronged vajra arising from the syllable HŪṂ upon a moon at one’s own heart. One should meditate on the identity of Vajra Hūṃkāra until the blazing vajra at the heart [is stable], for as long as two months. Then, one should meditate on it filling the expanse of space; if weariness arises, it should be withdrawn and absorbed into one’s own body.
Having recited "vajrādhiṣṭha," one should arise. Having meditated in that manner for as long as six months, one then meditates throughout the entire night until the entire expanse of space is filled. Then, by causing the descent of the vajra-hūṃ-kāra upon all beings, they are transformed into vajra-hūṃ-kāras.
"Likewise, having visualized the vajra-jewel at the forehead," means that one should perform the yoga of Ratna-hūṃ-kāra. Having visualized the vajra-jewel—possessing a turbulent radiance of garlands of blazing vajras—upon a moon maṇḍala at the region of the forehead, one should meditate on the vajra-jewel Ratna-hūṃ-kāra at the forehead as before. By practicing this throughout the entire night, success will be achieved. Then, because one has become equal to the entire expanse of space, one brings all realms of sentient beings under one's power by generating them as Ratna-hūṃ-kāras, who are equal to the Buddhas and so forth.
"One should visualize the vajra-lotus at the throat" means that one should perform the yoga of Dharma-hūṃ-kāra. From the syllable Hrīḥ, one should generate a turbulent garland of blazing vajra-lotus light rays at the region of one's own throat and meditate in that manner. Then, by practicing in that way throughout the entire night, success will be achieved. Then, by looking with the view of having transformed all realms of sentient beings into Dharma-hūṃ-kāras, one destroys them.
"Place the all-vajra upon the crown of the head" means that one should perform the yoga of Karma-hūṃ-kāra.
Visualize at the crown of your head the syllable A, from which a blazing viśvavajra (crossed vajra) emits a swirling garland of light rays. Meditate on this for two months. Then, perform the practice of radiating and reabsorbing [the light] for one month. Finally, by meditating throughout the entire night, success will be achieved. By transforming all realms of sentient beings into Karmahūṃkāra, one will be protected from all fears of harm.
Likewise, regarding the phrase "having drawn a vajra hook": perform the yoga of the Vajra Wrathful One according to the ritual taught in the Great Maṇḍala of the Victory over the Three Realms. Visualize a hook arising from the syllable HŪṂ on the index finger of your right hand. Having bound the mudrā of the Victory over the Three Realms, invoke it with the mantra and meditate for two months. Then, through the practice of radiating and reabsorbing, meditate on the vajra hook for one month. If you then do the same throughout the entire night, success will be achieved. By stimulating that finger with the intention of summoning, all gods will be summoned.
Regarding the phrase "having drawn a vajra hook in the center of the sole of one's foot": having performed all the rituals as before, if one treads upon the image, all gods will certainly be summoned.
Regarding the phrase "having properly opened and placed the vajra hook mudrā itself": having performed the yoga of one's own deity and meditated for three months, by meditating throughout the entire night, among the women summoned such as Umā and others—
If one accomplishes a single [deity] as a consort, it will be accomplished according to one's desires. If one summons [the deity] with a hook and draws it inward with the mind, one will become firm, and by that, women will be summoned. Regarding the phrase "placing the vajra-hook at the very end": the "end" of the secret place is the side of the buttocks. There, one should generate a hook from the syllable HŪṂ and perform all the rituals as before; one should then recite and practice throughout the entire night. Then, having made an image of the deity and pressing down upon that image, if one recites and practices, that deity will come and act according to one's commands. Regarding the phrase "then one should train in the wisdom of the four mudrās": these are the four types of mudrās distinguished by body, speech, gaze, and mind; one should train in their wisdom. Regarding the phrase "standing in the posture with the left leg extended": the characteristics of the left-extended posture have already been explained. One sits by remaining in that posture. Regarding the phrase "in the manner of the vajra-descending": once the mind has become firm, one subsequently visualizes everything as the nature of the Vajra Wrathful One, and it will blaze forth. This is what is being shown: having performed the yoga of Vajra Hūṃkāra and recited the essence of the body-mudrā, one should meditate on the two months as the nature of Vajra Hūṃkāra. Then, having performed the yoga of emanation and reabsorption for one month, if one meditates throughout the entire night at the conclusion of that, the siddhi of that [deity] will be accomplished.
With a mind agitated by the garland of blazing light rays from the body of Vajra Hūṃkāra, one should emanate [the deity] from one’s own body and fill the body of the one to be accomplished. If one then recites the words, "The wrathful Vajra Hūṃkāra," he will descend upon everyone. Regarding the phrase "Vajra Speech speaks excellently": the utterance of the Vajra Melody by means of Vajra Speech is the definition of Vajra Speech. To speak and recite that without error is "excellent." Regarding the phrase "Endowed with the four HŪṂs, the essence of all Buddhas": this refers to all the Tathāgatas. The meaning is that whatever is explained as the essence named Vajra Hūṃkāra is what is called Vajra Speech. This is what is being shown: having performed the yoga of Vajra Hūṃkāra as before, one should recite the essence-mantra of the mudrā with speech for three months. Having meditated throughout the night, one then emanates from one’s own four faces the four-faced, eight-armed body of Vajra Hūṃkāra, holding a hook, a noose, and so forth. If one recites the four HŪṂs and summons the one to be accomplished, they will be brought under one’s control. Regarding the phrase "By the supreme deity, the Vajra Wrathful One": knitting the brows with a changing expression and looking with the four wrathful gazes is the "supreme deity, the Vajra Wrathful One." The practitioner of the yoga of Vajra Hūṃkāra slays everyone. The meaning of this is as follows:
Visualizing oneself as Vajra Hūṃkāra and meditating on becoming one with the wisdom-being (jñānasattva) of the Blessed One Vajra Hūṃkāra, one should generate two blazing vajras in the eyes from the syllable HŪṂ. Reciting the essence mantra of the mudrā of gazing, one should meditate on two moons; then, having performed the emanation and reabsorption, one should meditate on a single moon. If one meditates thus throughout the entire night, success will be attained. Then, if one visualizes the vajra arising from one's own eyes entering the body of the one to be accomplished as Vajra Hūṃkāra, that person will be reduced to ashes. As for the mind, one should don the armor upon the mental phenomena of oneself or the bodies of others. If one asks how to don it, it is said: "By the application of the great ritual." Having donned the armor upon oneself or others, one performs the yoga of Vajra Hūṃkāra with the mantra OṂ MANO DR̥ḌHO ME and so forth. Generating the vajra armor mudrā for oneself or others is the meaning of the phrase "the phenomena of the mind." This application should also be performed as before. Then, regarding the instruction to "learn the wisdom of the mudrā that seals all sentient beings," this refers to sealing all sentient beings. The wisdom of having become Vajra Hūṃkāra is the mudrā; the visualization of that and the one to be accomplished becoming one is the mudrā, and the training in that definitive wisdom is the teaching. Regarding the phrase "having placed the vajra wrathful one in meditative equipoise," this means visualizing oneself as Vajra Hūṃkāra.
The Blessed One Vajra-Hūṃkāra, having summoned, entered, bound, and brought under control his own body, and then resolving that he has become one with it, is the "Vajra Wrathful One in Meditative Equipoise." Whichever [beings] he enters into, by generating them through the reflected image of his own deity, they will be accomplished, just as before. Regarding the phrase "by reciting 'Vajra-Hūṃ'": this refers to the recitation of the four Hūṃ syllables, such as "Oṃ Sumbhani Sumbha Hūṃ," which constitutes the mudrā; the meaning is that by means of the reflected image of Vajra-Hūṃkāra, one becomes Vajra-Hūṃkāra. As it is said: "By this vajra application and the vajra yoga mudrā, whichever sentient beings are thoroughly captivated, their afflictions are utterly destroyed." Regarding the phrase "the great sound of the conch should be uttered, having become wrathful with 'Ṭakki Hūṃ Phaṭ'": "to be uttered" means to be correctly expressed, which is to say, to be clearly articulated. If one asks how it is uttered, it is stated as "the great sound of the conch," meaning that by the speech of the wrathful one, Vajra-Hūṃkāra and the others are summoned. Regarding "summoned by the blazing vajra, the single samādhi of the Vajra Wrathful One": this means that the Blessed One, the Wrathful One of Desire, has summoned [the deity] directly. Regarding "it will be bound": this is because it has the sense of "going." This is what is being shown: having summoned [the deity] by the Blessed One, King of Desire...
The yogin shall enter into his own body and so forth; by that entry, all of that [being's] suffering will be pacified. As it is said: "When the great sound of the conch is proclaimed, and 'Ṭakki Hūṃ Phaṭ' is uttered once, whoever is entered therein will have all afflictions pacified and moved." Regarding the phrase "gazing with the vajra look": the characteristics of the vajra look have already been explained. "Gazing with that" means beholding. "By the samādhi of the vajra wrathful one" refers to the samādhi of Vajra-Hūṃkāra and so forth. "Whichever sentient being it may be" refers to the body of the one to be accomplished. "That very one shall die" means that by the yogin's gaze, having separated that sentient being from the path of wrong views, they shall die; this means "to be destroyed." This is what is being shown: having generated the body of the one to be accomplished as the reflected image of the body of Vajra-Hūṃkāra and so forth, and having summoned and entered the King of Desire (Takkirāja) into the body of the one to be accomplished, the yogin gazes with the vajra look. That very one to be accomplished, thus blessed, will achieve accomplishment. Through that, their suffering will be pacified, because the wisdom of natural purity arises. As it is said: "In the continuum of whichever sentient being, if one gazes with the vajra look, the great eye of the Vajra Yogin will cause their suffering to perish."
Thus it is said: "Having brought to mind the suffering [of the spirit], one should meditate on the vajra in the heart." This means that, having brought to mind the suffering of the spirits and so forth generated by the samādhi of that very wrathful deity oneself, one should generate the intention: "I shall kill and destroy these spirits and so forth." Then, one should meditate on a blazing, five-pronged vajra standing upright, arising from the syllable HŪṂ upon a moon maṇḍala in the heart. In whose heart? In the hearts of those who are the objects of accomplishment and who are situated in front. This is what is being shown: having sealed the body and speech with the vajra view, one should mentally place all other objects of accomplishment in front and imagine that the defects which obstruct them, such as the spirits, are reduced to vajra-ash. By meditating on the vajra as described for the purpose of protection in their hearts, all of their suffering is pacified, and they become disciples of the Tathāgata himself. As it is said:
"Having intended to kill with the mind,
One meditates on the vajra in the heart.
From the transformation of the syllable HŪṂ,
Whosoever is the nearby sentient being,
By the utterance of the mudrā,
From all their fears,
By the mudrā of Vajraṭakkirāja,
This one becomes irreversible."
Thus it is said. Regarding the line: "Whosoever, by whomsoever, is sealed with the mind," this refers to the body of the samādhi of the mudrās of body, speech, view, and mind.
This sealing by means of the mind is the yogi’s thorough meditation. These mudrās are the four mudrās as previously explained. The meaning of "thoroughly" is that they are particularly distinguished and swift. All activities are to be accomplished by means of the four mudrās as they have been taught. If one asks how these activities are to be accomplished: it is said that "each individual mudrā should be applied with the four heart-mantras of the activities." This is what is being shown: when one desires to subdue the malice of others and provide protection by means of the mental mudrā, the activity associated with that will be accomplished by meditating upon and reciting the heart-mantra as previously explained. Likewise, when one desires to accomplish the activities of the view, speech, and body mudrās, one accomplishes the activity associated with them by meditating on the mudrās as previously explained and reciting the four heart-mantras. Since one desires to perform the activities of these mudrās, the yogi should, for one month, six months, or one year, recite and meditate upon the four heart-mantras as taught through the yoga of one's own wrathful deity. Finally, if one meditates throughout the entire night, all activities will be accomplished. Then, regarding the phrase "one trains in the wisdom of the secret wrathful mudrā": the wrathful deity arising from the power of the yogi’s meditation is the "secret wrathful one." Because that very deity seals others, it is the "secret wrathful mudrā."
The training in that wisdom is the teaching. Regarding the phrase "embraced by all limbs," it means that having mentally entered into that, all parts of the limbs are filled. Regarding the phrase "to which the syllable HŪṂ is applied," it means while uttering the syllable HŪṂ. Regarding the phrase "the two organs having been joined," the two organs of the deity and the practitioner are the two organs; they have become one. "Joining the two organs" means that one should cultivate the conviction that they have become one with the wisdom-being (jñānasattva). Regarding the phrase "his life-force will be ruined," it means that having definitively destroyed the suffering of the one to be accomplished, one sees oneself as having become the goddess.
As it is said:
"By the union of the two organs,
One is completely embraced by all limbs.
Whoever applies the syllable HŪṂ,
Their suffering will be destroyed.
One should always meditate on oneself
As the extremely fierce Vajra Wrath.
Whatever is the body of that wrathful one,
I am identical to it in secret.
Whether it be a Buddha or a Bodhisattva,
By perfectly joining the body
With oneself as an equal,
It is called the union of the two organs."
Whether it be the body of a Buddha, a Bodhisattva, a Vajra Wrath deity, or the body of another sentient being, the cognition that it is equal to one's own body is what is called the "union of the two organs." Alternatively:
"By means of meditative visualization,
One embraces the limbs as previously described."
The great king Vajrasattva should firmly clasp the arms. By embracing all the limbs, the awakening of a Buddha will be accomplished. One should not constantly engage in the desire of the two organs. Meditating in a manner similar to this, the organs themselves are the equality. Thus it is said.
Regarding the phrase "endowed with the syllable HŪṂ, joining the lips and holding the lips with the teeth": this means that with a mind desiring to summon a sentient being, one should hold the lips with one's own teeth and join the lips. If one asks by what application, it says, "endowed with the syllable HŪṂ." This refers to the union of the two organs in the application of a wrathful deity. Through that, the union of the two organs is to be accomplished by the application of Hūṃkāra; one should meditate on and perform the recitation while joining the lips and holding the lips with the teeth. The meaning is that the practitioner's face is directed toward that [being], for the purpose of approaching them.
This is what is being shown: having performed the yoga of a wrathful deity such as the glorious Vajra-Hūṃkāra, one should mentally visualize a yakṣiṇī or other sentient being standing before oneself. By the application of mentally embracing that being and joining the lips, and by holding the lips with the teeth, one attains supreme mental bliss and joy. Having summoned them, if one issues a command, that yoginī will come under one's control.
Regarding the phrase, "The application of the syllable HŪṂ is that which experiences bliss": this means...
Having entered into meditative equipoise with any wrathful deity whatsoever, one should apply the mantra hūṃ and, by means of the syllable hoḥ, incite the experience of bliss. Through this union of the two organs, the object to be accomplished is brought under control; if that object is separated from the practitioner, it will experience suffering.
Having performed the application of the wrathful king Takkirāja, one should meditate on becoming one with the Blessed One, the wrathful king Takkirāja, in the form described as having four faces and eight arms. By reciting the mantra hūṃ hoḥ, one should enter via the previously explained application of entry. By contemplating that one has become one with the object to be accomplished, the practitioner will experience [bliss] in the body of the object to be accomplished, and the object to be accomplished will attain supreme bliss and mental happiness. If the practitioner abandons [the object] for even a single moment, that object will experience suffering.
Regarding the phrase "applying the syllable hūṃ": one should press all the limbs with the syllable hūṃ. The yogi should make the body of the object to be accomplished and his own deity one and the same. "Having joined the two organs" is as explained before. The meaning is that the body of that object to be accomplished will be protected from all fears in every respect. This is what is being shown: having performed the yoga of any wrathful deity such as Vajra Hūṃkāra and so forth, one should mentally imagine entering through the secret place of the body of a woman or a man.
Having entered into their bodies and emanated them equally, and having meditated for three months as before, that practitioner of the secret wrathful wisdom will perform the activities. Regarding the siddhi of the great maṇḍala of Victory over the Three Worlds: one should generate and accomplish the yoga of one’s own deity exactly as explained in the maṇḍala of Victory over the Three Worlds. In order to inspire the practitioners with enthusiasm for the result, and to demonstrate the training in the wisdom of the samaya-mudrā of the reality of the great maṇḍala of Victory over the Three Worlds, the word "Then" is spoken; this means immediately following the demonstration of the training in the wisdom of siddhi. Because he is victorious, he is a Victor (Jina); because he is victorious over the three worlds, he is the Victor. The great maṇḍala of that Victory over the Three Worlds is the "great maṇḍala of Victory over the Three Worlds." Its samayas are the great mudrā, the samaya-mudrā, the dharma-mudrā, and the karma-mudrās. Because it is unerring in its nature as the conventional truth, it is "suchness" (tattva). Because it seals the realm of sentient beings, it is the "mudrā of suchness." One should train in the wisdom that is certain therein. Regarding the phrase, "By means of the manner of the Vajra Expanse, if one recollects the Buddha": this refers to the mantra beginning with oṃ cittaprativedhaṃ karomi.
Having recited from "Oṃ yathā sarvatathāgatas tathāhaṃ" up to that point, one should meditate on Vairocana by means of the yoga of the Vajradhātu and by practicing the recollection of the Buddha. Any yogi who performs this meditation for the benefit of sentient beings will thereby attain buddhahood.
With the words "Maheśvara and Umā as well," and so forth, the great mudrā of the Blessed One Vajra-Hūṃkāra is shown. "Drawn upon the ground and thus suppressed" means that an image made of cloth, a wooden board, a wall, or a figure cast from wood or other materials is placed upon the ground. Then, having bound the mudrā of Trailokyavijaya and the syllable HŪṂ of the Blessed One Vajra-Hūṃkāra, one summons [the deity] with the wrathful King of Desire, heals with the mudrā of bestowing life, and draws [the deity] in with the wrathful foot-dragging while reciting "Oṃ vajrāṅkuśa hoḥ." One suppresses with "Oṃ vajrāveśa hūṃ na va traṃ traṭ," and pacifies the suffering of the descent with "Oṃ buddhamaitrī vajra rakṣa haṃ." Then, binding with the wrathful Tiriṇṭiṇi using the mantra "Oṃ vajrasamaya gṛhṇa bandha samaya," one enters into the samaya.
"This vajra is the great vajra, blessed by all the Buddhas. If one transgresses this vajra, the families will be swiftly reduced to ashes."
With "Oṃ hana samaya hūṃ phaṭ," the second samaya mudrā is shown.
One should summon the gods and so forth, and apply the activity together with one’s consort using the mudrā of Vajra Heruka; likewise, the mantra should also be recited. Regarding the phrase "according to the sequence as drawn," this is the meaning of the word "likewise."
"Of a brilliant, deep blue color like a large utpala flower, absorbed into the Vajra Hūṃ; with a face showing slightly protruding fangs, smiling with wrath; standing in the posture with the left leg extended, a mass of light swirling with garlands of flames; with the sole of the left foot, Mahādeva is trampled, and with the right foot, it stands upon the breast of Umā."
Having meditated on oneself as Vajra Hūṃkara according to these characteristics taught in the ritual for drawing [the image], and having sealed sentient beings, one should accomplish the great mudrā of Vajra Hūṃkara and perfect oneself in that nature. If one asks what the siddhi of that will be, the result is shown by the statement: "He is victorious over the three worlds."
"Residing in the center, surrounded by flames, just as the painted image," means that one should meditate in accordance with the ritual for drawing the wrathful deities from Vajrasattva up to Vajrāveśa as previously taught. In that context, the Vajra Body is the characteristic as explained; the Vajra Speech is the wrathful speech and the recitation of one’s own mantra; and the Vajra Mind is the visualization of a blazing vajra upon the moon at one’s heart.
Having bound the vajra of body, speech, and mind, one should form the great mudrā of the sattvas, such as the great mudrā of the wrathful Vajrasattva and others. Thus, the ritual for drawing the great maṇḍala of the Vajra Family, characterized by the great mudrās, has been taught as the "Victory over the Three Worlds."
Regarding the statement, "By accomplishing the recollection of the Buddha, one swiftly attains buddhahood itself": this means that when one has bound the great mudrā of Vairocana and meditated upon the nature of Vairocana, at that time accomplishment is attained. Such is accomplishment through the recollection of the Buddha. "Swiftly" means that one attains manifest, complete enlightenment in that very body as unsurpassed, perfect, and complete awakening.
Regarding the phrase, "Having bound the Victory over the Three Worlds": this means that having bound the great mudrā of the glorious Trailokyavijaya and meditated upon it, if one accomplishes the siddhi through the mantra and mudrā, the meditation on Trailokyavijaya will be accomplished. Furthermore, it says, "Vajra Life and All-Pervading." "Vajra Life" refers to the Vajra Life, which is the Blessed One Vajra Hūṃkāra. It is not only his enlightened activity that is equal to that, but his lifespan is also like it. "All-Pervading" means that his miraculous powers are also like that. "One becomes the King of Vajra Power."
"By this, through the accomplishment of the great mudrā of Ratna-Hūṃkāra, the state of a king is accomplished. 'Through possessing the excellent Dharma, one becomes the Lord of the World' means that through the accomplishment of the great mudrā of Dharma-Hūṃkāra, one becomes the Lord of the World. 'The great wrathful Karma-Vajra will perform vajra activities' means that through the accomplishment of the great mudrā of Karma-Hūṃkāra and the application of the great wrathful Karma-Vajra, one will perform those activities that are as indivisible as a vajra. 'The wrathful sattva is fully revealed' means that through the accomplishment of the great mudrā of the wrathful Vajrasattva and the mantra of the wrathful sattva, one will become the great, most stable fruit. 'Through the great mudrā of the wrathful Vajrarāja, one truly summons with the hook' is the statement. 'Through the great mudrā of the wrathful Vajrarāga, one causes passion through vajra passion.' 'Through the great mudrā of the wrathful Vajrasādhu, one bestows excellent joy.' 'Through the great mudrā of the wrathful Vajraratna, having destroyed the attachment and so forth belonging to the continuums of oneself and others by means of that frown, one summons and places the substances belonging to the three realms with a blazing gaze, thereby subduing them.' 'The wrathful Vajrasūrya bestows the splendor of the wrathful one, equal to the sun, through the great mudrā.'"
Through the great mudrā of the wrathful Vajraśrī and the glorious wrathful deity, the powers, fearlessnesses, and other such qualities belonging to the three realms are summoned. Through the great mudrā of the wrathful Vajrahāsa and the laughter of "ha ha," the māras of the afflictions belonging to one's own continuum and those that are malevolent are overcome. Through the great mudrā of the wrathful Vajradharma and the nature of the wrathful Dharma, the great dharmas characterized by the samādhi of complete purity are gathered and accomplished; one should then meditate on the application of the binding. Through the great mudrā of the wrathful Vajratīkṣṇa and the vajra sword, attachment and so forth, as well as external enemies, are severed. Through the great mudrā of the wrathful Vajrahetu and the wrathful deity of the cause, oneself and others enter the maṇḍala and suffering is removed. Through the great mudrā of the wrathful Vajrarakṣa and the speech of the wrathful deity, the conceptualizations belonging to the dharmas of elaboration are removed. Through the great mudrā of the wrathful Vajrakarma and the mantra of the wrathful deity of action, excellent activities are performed. Through the great mudrā of the wrathful Vajrarakṣa and the mantra of the wrathful protector, protection is provided. Through the great mudrā of the wrathful Vajrayakṣa and the wrathful Vajrayakṣa, attachment and so forth, as well as external enemies, are consumed. Through the great mudrā of the wrathful Vajramuṣṭi and...
The wrathful Fist bestows all siddhis. As for Vajrasattvī and the others, they are also the very results of the great mudrās of the wrathful Vajrasattva, Bhṛkuṭī, Dharmā, and Karmā. From Vajralāsyā up to Vajrāveśā, they are the very results taught in the Great Maṇḍala of the Vajra Expanse.
Having thus taught the great mudrās, the definition of the samaya mudrās is now stated, beginning with the words "Then..." and so forth. The "vajra" refers to the samaya-holding mudrās of Vajra Hūṃkāra and the others; these are the samaya mudrās. The "binding" of these is the explanation of their binding characteristics.
Regarding the verse: "That which arises from two vajras is renowned as the supreme samaya," the "two vajras" are the two vajra fists. "Arisen from those" means produced from them. "Supreme samaya" refers to the samaya mudrā. "Renowned" means explained. This is the explanation of binding those supreme samayas.
If one asks what the distinction is, it says "the binding of the wrathful." Binding while in a state of wrath is the "binding of the wrathful"; because they are bound by the wrathful ones, they are the "bindings of the wrathful." "Unsurpassed" means that which is supreme in every respect.
Regarding the line: "Having made the forearms into vajras," this means having bound the two vajra fists, one holds the left vajra fist at the right side of the heart, pointing it downward.
Placing the right vajra-fist upon the left wrist and pointing it downward, then positioning it at the heart to the left, this is the "vajra forearm." With that very same vajra forearm, it is said: "One should bind the little fingers as hooks." This means that the two little fingers are made into hooks and linked to one another like a chain; this is the binding of the little fingers as hooks, which becomes the mudrā of Trailokyavijaya. If one asks, "Is it only that?" it is not so. It continues: "When threatening with the two index fingers." This means that when the two index fingers are raised and used to threaten, it should be understood as the "Victory over the Three Worlds." This is what is being shown: placing the left vajra-fist, pointing downward, upon the wrist of the right vajra-fist, also pointing downward, at the heart; then linking the two little fingers like a chain and raising the index fingers to form the threatening gesture (tarjanī)—this is the samaya-mudrā of Vairocana, Vajra-hūṃkāra, Ratna, Dharma, and Karma-hūṃkāra, known as "Victory over the Three Worlds," which will also be explained later. Likewise, "joining the sides of the index fingers" means that with that same Trailokyavijaya mudrā, joining the two index fingers back-to-back becomes the mudrā of Vajrasattvī in the position of Vajrasattvī. "Drawing them in like a jewel" means—
The phrase "by that very [means]" is to be connected with the act of exercising mastery. By making those two index fingers resemble a jewel, one becomes Vajraratnī in the position of Vajraratnī. "The middle fingers, raised and equal, form a lotus" means that from the mudrā of Trailokyavijaya, having raised the index and middle fingers and joined the nails on the back sides, one makes them resemble lotus petals; thus, in the position of Vajradharmā, one becomes Vajradharmā. "The middle and both index fingers are threatening" refers to the mudrā of Trailokyavijaya. Having raised and joined the left index and middle fingers as previously described, the right index and middle fingers are also to be joined; this becomes the samaya-mudrā of Vajrakarmā in the position of Vajrakarmā. "Both index fingers are to be made into a vajra" means that in the very mudrā of Trailokyavijaya, the two index fingers are joined and made like a needle; this is for the wrathful Vajrasattva. "The right [hand] is to be drawn in as a hook" means that in the very mudrā of Trailokyavijaya, the right index finger is bent and made like a hook; this is for the wrathful Vajrarāja. "That very [hook] is bowed with the syllable HŪṂ" means that from the mudrā of the wrathful Vajrarāja, the hook of the right index finger draws in the hook of the left; this is for the wrathful Vajrarāga. "In the same way as the 'Excellent' [mudrā]" means:
Regarding the phrase "with the mudrā of Trailokyavijaya," snapping the fingers with the index and thumb is the mudrā of the wrathful Vajrasādhu. Regarding the phrase "place the two index fingers near the forehead," placing the tips of the two index fingers of the Trailokyavijaya mudrā at the ūrṇā-kośa is the mudrā of the wrathful Bhṛkuṭī. Regarding the phrase "circle the sun with the index fingers at the heart," placing the Trailokyavijaya mudrā at the region of the heart and circling it like a solar maṇḍala is the mudrā of the wrathful Vajrasūrya. Regarding the phrase "extend the forearms and place them on the crown," extending both forearms from the Trailokyavijaya mudrā itself and placing them on the crown is the mudrā of the wrathful Vajraśrī. Regarding the phrase "place the index fingers in the mouth as if laughing," from the Trailokyavijaya mudrā itself, making the gesture of placing the tips of the two index fingers in the mouth is the mudrā of the wrathful Vajrahāsa. Regarding the phrase "join the nails of the index fingers," from the Trailokyavijaya mudrā itself, joining the nails of the two index fingers is the mudrā of the wrathful Vajradharma. Regarding the phrase "grasp a sword with the right," from the Trailokyavijaya mudrā itself, making the gesture of grasping a sword from the application of the right index finger in a vajra-fist is the mudrā of the wrathful Vajratīkṣṇa. Regarding the phrase "the middle and index fingers raised together as a wheel," from the Trailokyavijaya mudrā itself, raising the middle and index fingers together—
Binding the middle fingers in the manner of the vajra-palms is the mudrā of the wrathful Vajrakāra. "To be emitted from within the mouth" refers to the mudrā of Trailokyavijaya; drawing it upward toward the mouth in the manner of uttering words is the mudrā of the wrathful Vajrabhāṣa. "The index and middle fingers should be made into a vajra" refers to the mudrā of Trailokyavijaya; joining the right middle and index fingers and extending them, while making the left index and middle fingers like a needle, is the mudrā of the wrathful Vajrakarma. "The two index fingers should circle the neck" refers to the mudrā of Trailokyavijaya itself; holding the two index fingers in the manner of grasping a parched throat is the mudrā of the wrathful Vajrarakṣa. "The two index fingers are great fangs" refers to the mudrā of Trailokyavijaya itself; extending the two index fingers and holding them to the mouth in the manner of fangs is the mudrā of the wrathful Vajrayakṣa. "The bent index fingers are the vajra-binding" refers to the mudrā of Trailokyavijaya; joining the right index finger to the back of one's own thumb, and doing the same for the left index finger, is the samaya-mudrā of the wrathful Vajramuṣṭi. "The mudrās of the female bodhisattvas, such as Vajralāsyā and the rest, are likewise HŪṂ."
Regarding the phrase "thus it is said": the very same samaya mudrās taught for the Lāsyā and others in the Great Maṇḍala of the Vajra Expanse (Vajradhātumahāmaṇḍala) also serve as the samaya mudrās in the Great Maṇḍala of the Victory over the Three Realms (Trailokyavijayamahāmaṇḍala) through the application of binding the two index fingers in the threatening gesture (tarjanī). Having bound that very Vajra-binding (vajrabandha), then:
"Place the thumbs level at the heart;
The fully extended [fingers] are the garland.
Joining the palms, release them from the mouth;
From the dance, join the palms and place them on the crown.
The vajra-binding is cast downward;
One's own joined palms are scattered upward.
The vajra is leveled and firmly bound;
Fully extended, it is released.
Bending one index finger together,
The two thumbs are knotted,
The thumb and index finger are bound like a bracelet,
And the vajra-binding is tightened at the index finger."
This is the dharma mudrā, which is accompanied by the syllable HŪṂ. Regarding the phrase "thus it is said": the very dharma mudrās taught for Lāsyā and others in the Great Maṇḍala of the Vajra Expanse itself also become the mudrās of Lāsyā and others here, together with the syllable HŪṂ. Therefore, those are: MAHĀRĀTI HŪṂ, RŪPAŚOBHE HŪṂ, ŚROTRASAUKHYA HŪṂ, SARVAPŪJA HŪṂ, PRAHARADANI HŪṂ, PHALAGAMI HŪṂ, SUTEJAGRI HŪṂ, SUGANDHIKI HŪṂ, AYAHII JAḤ HŪṂ, AHI HŪṂ HŪṂ HŪṂ, HE SPHOṬA VAṂ HŪṂ, and GHAṆṬA AḤ ĀḤ HŪṂ. Furthermore, for Vajrasattvī and the others, one should view them as HŪṂ TRĀṂ HRĪḤ AḤ.
This is the samaya of the vajras; it becomes the action mudrā of that great maṇḍala of the Victory over the Three Realms. Regarding the phrase, "The action mudrā of the great vajra family, summarized," this is the summary of the commitments. "Explained as the two wrathful fists" means that the samaya mudrā of the Blessed One, the wrathful Vajramuṣṭi, becomes those two vajra fists; then, one should apply them in the manner of the vajra haughtiness and so forth.
The meaning of this is as follows: the Blessed One Vajrasattva assumes the manner of vajra haughtiness, and this is taught as the action mudrā from the great Vajradhātu maṇḍala. The mention of "and so forth" refers to the manner of abiding while holding the vajra hook and so on, which is the manner of vajra haughtiness and so forth. "Manner" refers to the application of the action mudrās of Vajragarvā and so forth, through the manner of vajra haughtiness and so forth. "Explained" means taught.
If one asks how it is explained, it is said:
"Whichever mudrās of whichever [deities],
In whichever direction of the action,
Having transformed them into those respective [positions],
One should apply the mudrā there."
In whichever locations the action mudrās of whichever deities such as Vajrasattva and so forth are explained, one should perform those action mudrās in those respective directions. If one asks how this occurs, the word "action" is mentioned.
The meaning is that the generation of the mind of awakening (bodhicitta) and so forth are the causes for generating the activities. Regarding the phrase "having transformed into this and that," it means that one should perform the dance application in each of those respective instances. This is what is being shown: all the action seals (karmamudrā) arise from the two vajra fists. From the description of the binding characteristics in the Great Maṇḍala of the Vajra Expanse (Vajradhātumaṇḍala), there is this distinction: they arise from the dance performed while standing.
In that regard, the seals taught in the Vajra Expanse are as follows:
The left vajra index finger
Should be raised within the right.
This is the great seal of supreme awakening,
Which bestows the awakening of the Buddhas.
With both [hands] in a majestic brandishing,
Abiding like holding a hook,
In the manner of shooting an arrow,
And placing the "well done" at the heart.
For the empowerment, the two vajras
Should be firmly placed at the heart like the sun.
The left elbow should be set
And likewise turned toward the face.
With the right, the left is opened;
At the heart, the left is knotted like a sword.
With the circling of a firebrand,
Both vajras are drawn from the mouth.
With the vajra dance, the circling and releasing,
The palms are spread and placed upon the crown.
For the armor, the little fingers and fangs,
The two fists are pressed down.
With the manner of the vajra pride,
One should bow with a shifting intention.
The vajra binding and drawing from the mouth,
Is the circling of the vajra dance.
With the manner of the vajra fists...
"Offer incense and so forth in the same way. To perform the offering of the mudrās of all the Buddhas: the binding of the hook with the index fingers, starting from the little fingers, is the great hook. Tie the wrists and strike with the two index fingers; press the two backs together as well." Regarding this, the distinction should be understood as follows: for Vajra-Hūṃkāra, the wrathful Vajrasattva, and Vajrasattvī, the two hands are held in the manner of raising [the vajra] in the Vajragarvā mudrā. For Ratna-Hūṃkāra, the wrathful Vajrabhṛkuṭī, and Vajraratnī, the two vajras are held in the manner of conferring empowerment. For Dharma-Hūṃkāra, the wrathful Vajradharma, and Vajradharmī, the right hand is held in the manner of opening the left. For Karma-Hūṃkāra, the wrathful Vajrakarma, and Vajrakarmī, the two palms are joined and rotated in a vajra dance, then placed at the crown of the head; this becomes the karma-mudrā.
Regarding this, others say that the karma-mudrās of Akṣobhya and the others also serve as the karma-mudrās for Vajra-Hūṃkāra and the rest, because they reside in the positions of Akṣobhya and the others. That is incorrect; for although they reside in the positions of Akṣobhya and the others, because they are wheel-turning kings (cakravartins), they are not of the nature of Akṣobhya and the others. This is because that very [mudrā] is the karma-mudrā of the Vajra-Cakravartin.
They are not established as the action mudrās of the tathāgatas. Just as Vajrapāṇi, who tames beings and accomplishes all aims, is of the nature of a universal monarch while residing in the abode of Akṣobhya, and is therefore the mudrā of a universal monarch, so it is here. In the Śrīparamādya and other tantras, the action mudrās of Vajrasattva and others are taught as the mudrās of Vajra-Hūṃkāra and so forth; therefore, one should not entertain doubt.
Having thus taught the mudrās for accomplishing the siddhis as taught in the great maṇḍala of the Trailokyavijaya, the text now states: "Then, here, the binding of the general mudrās of the great maṇḍala of the Trailokyavijaya and so forth is explained." This is said in order to demonstrate the meaning: that when performing the recitation of all the wrathful deities, from Vajrasattva up to the wrathful Vajrāveśa, one should act as the glorious Vajra-Hūṃkāra and accomplish the activities. "General" means common to all the wrathful deities.
"The mudrā of the Victor of the Three Worlds" has the characteristics as previously explained. "The samaya of the vajra index finger" refers to the samaya of the vajra index finger of those four Vajra-Hūṃkāras. To explain that very point, it says: "By the mantra 'Vajra-Hūṃ'." This indicates that one should use the mantra of Vajra-Hūṃkāra.
By means of whichever mudrā of the Victory over the Three Realms, and through the application of reciting any appropriate mantra, the practitioner accomplishes all desired activities. Regarding the phrase "the little finger and index finger joined as a hook": one should form the left vajra-fist with the palm facing downward in front, place the right hand palm-upward on top of it, join the two little fingers like a chain, and bind the two index fingers as threatening gestures; this becomes the mudrā of the wrathful King of Desire. With the mantra HŪṂ TĀKṢI JAḤ, all worldly retinues such as Mahādeva and others are to be summoned. One should understand that while binding the mudrā of the Victory over the Three Realms, one should generate oneself as Vajra Hūṃkāra.
Regarding the statement, "It is explained as the victory over the three worlds of all supreme vidyās": "all supreme vidyās" refers to Vairocana, Vajra Hūṃkāra, Ratna Hūṃkāra, Dharma Hūṃkāra, and Karma Hūṃkāra. The meaning is that among these, the mudrā of the Victory over the Three Realms is explained as the most excellent. Others think that the Victory over the Three Realms is explained as the cause for generating all the mudrās of the supreme vidyās, but that is also incorrect. Others say that this very [mudrā] is explained as the primary one, based on the passage beginning, "Likewise, the index fingers should be firmly joined."
Regarding the phrase "it suppresses them all": this refers to Mahādeva and the rest. This is what is being shown:
Having summoned the three realms with the King of Desire, one should bind the Trailokyavijaya [mudrā] and suppress [the object] with the syllable HŪṂ. "In that way, one performs all activities" means that just as one suppresses [the object] with the Trailokyavijaya, one should likewise perform all activities. As it is said in the Lokottaralokavajra-tantra: "Having bound the mudrā of Trailokyavijaya, one should accomplish one hundred and eight activities. Namely: one suppresses those to be subdued by suppression, rouses those to be subdued by rousing, releases those to be subdued by releasing, and summons those to be subdued by summoning," and so forth.
"Having properly placed the two vajra index fingers in perfect equipoise" means that one raises and extends the two index fingers of the two vajra fists, joins their tips, points them downward, and lifts them; this is the vajra-raising mudrā.
"Having also properly [placed] the two vajra index fingers, bound them with the vajra-binding" means that one links the two index fingers of the two fists like an iron chain, rotates them, and places them at the crown of the head; this is the dhvaja-mudrā (victory banner mudrā).
"Having firmly made the vajra-binding, place the thumbs together and insert them within" means that one binds the vajra-clasp (vajra-bandha), places the thumbs together and inserts them within; in the manner of the samaya-vajra-muṣṭi, one presses the two index fingers against the backs of one's own thumbs, draws them in with the left hand, and—
Turning the right side toward the object to be summoned, with the intention of summoning, is the mudrā of summoning beneath the feet of the wrathful deity. Regarding the phrase, "Having bound the Trailokyavijaya, with the left foot upon the form of whomever," this means that having bound the Trailokyavijaya as previously explained and having stepped upon the effigy of the object to be accomplished—such as Maheśvara and so forth—one should perform the recitation of whichever wrathful deity is desired with the mantra oṃ vajra akrama hoḥ. If one performs the practice for half a month, success will be achieved.
Regarding the phrase, "Having bound the two vajra mudrās," this means that one should visualize the two vajra fists as two trees and imagine striking the object to be accomplished. Once those two vajra fists are bound together, one should say oṃ vajra āveśaya patraṃ taṭa, whereby Maheśvara and all other sentient beings are to be brought down. Then, they will naturally descend into oneself.
Regarding the phrase, "Having bound the two vajra mudrās," this means that having bound the two vajra fists, one should perform the gesture of binding armor with the two index fingers. By saying oṃ buddhamaitrī vajra rakṣa haṃ, the suffering of sentient beings such as Maheśvara and others is to be dispelled; protecting oneself or others with this is the result.
Regarding the phrase, "Having bound them in the palms of the vajra," this means that having bound the vajra in the palms of the hands, one should angrily cover [the object] with the two thumbs; by that very act, the great families of the vajra lineage will be accomplished.
By binding this, at the time of the activity of upholding the samaya of the entire wheel of the three worlds without exception, or at the time of meditating on the supreme king of the maṇḍala with the mantra oṃ vajrasamaya gṛhṇa bandha samayam, this should be inserted. The master should then cause the master and the disciples to enter the great maṇḍala of the Victory over the Three Realms.
Regarding the phrase "having bound the Vajrasattva samaya": this refers to binding the Vajrasattvī mudrā as taught in the great Vajradhātu maṇḍala. Having displayed it, one raises the two little fingers like needles, raises the two thumbs, and presses them down upon the two index fingers. This is the second mudrā for upholding the samaya of all those in the three realms, to be used at the time of meditating on the supreme king of the maṇḍala or at the time of the activity. Its mantra is:
"This vajra is the great vajra,
Blessed by all the Buddhas.
If one transgresses this samaya,
The families will be swiftly reduced to ashes.
Oṃ hana samaya hūṃ phaṭ."
Regarding the phrase "having bound the two vajra mudrās": this means binding the two vajra fists, linking the two index fingers like an iron chain, twisting forcefully to the right, and then twisting back to the left. This is the mudrā for summoning the deities at the time of the activity or at the time of the supreme king of the maṇḍala. Its mantra is:
Oṃ balinta oḍ balin vajra ākarṣaya jaḥ.
Regarding the phrase "having firmly bound the vajra binding": this refers to firmly binding the vajra binding and so forth.
Raising the two index fingers, then bending them and placing the two thumbs in the middle and pressing them together is the mudrā of the deities of the intermediate space. This should be applied for commanding those in the intermediate space during the time of the activity or when meditating on the Supreme King of the Maṇḍala. Its mantra is: HŪṂ VAJRA AGRA PĪTAYA HŪṂ.
Regarding the line, "From both vajra mudrās, having bound both little fingers," this means that the two vajra fists are turned upward, the index and little fingers are linked individually like iron shackles, and after twisting and turning them, placing them at the crown of the head is the mudrā of those who traverse the sky. This too should be applied for commanding one's own [attendants] during the time of meditating on the Supreme King of the Maṇḍala and during the time of the activity. Its mantra is: OṂ VAJRA MĀLĀ AGRA VAṂ.
Regarding the line, "Having bound the vajra binding, one should press the vajra protection," this means that at the heart, one binds the vajra [mudrā] as taught in the Vajradhātu and presses it; this is the mudrā of those who traverse the earth. This too should be applied for commanding one's own [attendants] during the time of the activity and during the time of the Supreme King of the Maṇḍala. Its mantra is: OṂ VAJRA BANDHA HAṂ.
Regarding the line, "Having bound the two vajra mudrās," this means that the two vajra fists are bound, the left index finger is knotted with the right little finger, and after twisting and twisting again, snapping it forcefully is the mudrā of those who dwell beneath the earth.
Furthermore, if one issues a command during the time of the Supreme King of Maṇḍalas or during the time of the activity, they will not transgress it. The essence mantra of this is: OṂ VAJRAPĀTĀLA BHAÑJA BHAÑJA HŪṂ PHAṬ. Regarding the "vajra-binding connection": "The two index fingers are firmly [joined]" means that the two hands are turned downward and the two index fingers are linked like an iron chain. The middle fingers and thumbs are made like needles; placing the tips of the two thumbs at the forehead and rotating them is the Heruka Vajra Mudrā. All the mudrās of all the Mātṛkās should be applied to their respective activities during the time of the Supreme King of Maṇḍalas or the time of the activity. The essence mantra of this is: OṂ HERUKA VAJRA SAMAYA SARVA DUṢṬA SAMUPRABHAÑJA GA HŪṂ PHAṬ.
"Binding the two vajra fists, / Placing them evenly at the heart, / Squeezing with the wrathful fists / Terrifies the outer maṇḍala." This means that having bound the two vajra fists, the two backs are joined, the two index fingers are extended, and the nails are joined and bound. By squeezing the tips, this is the mudrā that terrifies bhūtas, pretas, rākṣasas, and so forth. Having summoned the maṇḍalas of the bhūtas and others with this, the mantras and mudrās are reduced to ashes. The mantra of this is: OṂ DUṢṬA VAJRA KRODHA HANA DAHA PACA VIDHVAṂSAYA VIKARA DUṢṬA SAMAYA MUDRĀ MAṆḌALAM BHAÑJA BHAÑJA MARDAYA MARDAYA KHĀDA KHĀDA PARAMANTRAM VAJRA SAMAYA HŪṂ PHAṬ.
At the heart, join the two vajra fists; extend the two index fingers and join them, then press them against one another. This is the mudrā for subduing the malevolent; it should be applied beforehand during the time of the activity or during the time of the Supreme King of Maṇḍalas.
"By grasping the left vajra index finger with the right index hook and forcefully pulling it with great wrath, even Mount Meru will be made to fall." This refers to the mudrā for subduing all malevolent beings, such as bhūtas, pretas, and rākṣasas, by binding the two vajra fists, grasping the left index finger with the hook of the right index finger, and repeatedly pulling it forcefully. Its mantra is: OṂ MAHĀVAJRA KŪRA KRODHA PĀTAYA SARVA DUṢṬA MAṆḌALAṂ VINĀŚAYA SARVA DUṢṬA SAMAYAṂ VIKARA VIDHVAṂSAYA SPHOṬAYA BHAÑJA SARVA DUṢṬA SAMAYA MUDRĀ BANDHA GṚHṆA HANA DAHA PACA DUṢṬA SAMAYASATTVA VAJRA SAMAYA HŪṂ PHAṬ.
"By drawing out the left vajra index finger with the right index hook, and bending it with great wrath, one brings all malevolent spirits under control." This refers to the mudrā for summoning the ḍākinīs, by extending the index finger of the left vajra fist and drawing it toward the hook of the right fist. Its essence mantra is: OṂ VAJRA ĀKARṢA ŚĪGHRAM SARVA DUṢṬA GHANA HANA VAJRA DHARA SATYENA HŪṂ JAḤ. It should be used for summoning during the time of the activity or during the time of the Supreme King of Maṇḍalas.
Having performed the vajra-binding, one should firmly clasp the forearms at the heart. By rubbing the vajra-index fingers in the armpits, the heart is extracted. This means that one should firmly form the vajra-binding with both forearms toward one's own heart. Making the two index fingers of the vajra-fists into hooks and rubbing them in the two armpits is the mudrā for extracting the heart. Its essence is: oṃ vajra pratigṛhṇa hṛdaya ākarṣaya adyāyaṃ sati sa sadhara dhina mriyati tasya hṛdayaṃ niṣṭhasatu samaya hūṃ jaḥ. As previously explained, this is the mudrā for summoning all ḍākinīs and yoginīs. At the time of the Supreme King of Maṇḍalas, or at the time of performing activities in a charnel ground, since they are held by all the ḍākinīs and yoginīs, one should summon them and then grant the mudrā for extracting the heart, which extracts the hearts of all sentient beings. Thereafter, they will act according to the practitioner's command.
With the tips of the two index fingers, one should press near the two thumbs with a mentally wrathful intent; this is the summoning of fevers and the like. This means that having placed the two thumbs in the two palms, pressing the two tips of the index fingers near the two thumbs while rotating them is the mudrā for summoning fevers and so forth. At the time of the Supreme King of Maṇḍalas or during the performance of activities, this causes the noble Uṣṇīṣa to summon diseases such as fevers. Its essence is:
OṂ VAJRA SAMAYA ANAYA SARVA DUṢṬA JVARĀDHI NĀŚAYA HŪṂ PHAṬ. Regarding the phrase "having firmly formed the vajra-palms and bent the two index fingers": having bent the two index fingers of the vajra-palms like hooks and pressed the two thumbs together in alignment, this is the mudrā for seizing away misdeeds. This should be applied for the purpose of exhausting diseases such as infectious fevers. Its essence mantra is: OṂ VAJRA KARMA VIŚODHAYA SARVA ĀVARAṆANE BUDDHASATTVA SAMAYA HŪṂ. Regarding the phrase "the two vajra-mudrās within" and so forth: having bound the two index fingers of the two vajra-fists like a chain and cast them upward, this is the mudrā for rousing downfalls. Its essence mantra is: OṂ SARVA APĀYA ĀKARṢAṆI VIŚODHANA VAJRA SAMAYA HŪṂ PHAṬ. Regarding the verse: "Having firmly formed the vajra-bind, having joined the two middle fingers side by side, having aligned the four fingertips, it is renowned as the destroyer of misdeeds": having firmly formed the vajra-bind, having joined the four thumbs and little fingers side by side, and having joined the tips of the two raised middle fingers and then pulled them apart, this is the mudrā for tearing away misdeeds. Its essence mantra is: OṂ VAJRAPĀṆI VISPHOṬAYA SARVA APĀYA BANDHANE TṚKUŚA SARVA APĀYEGATEBHYAḤ SARVA SATTVĀNĀṂ SARVA TATHĀGATA VAJRA SAMAYA TRAṬ. Its meaning is explained as follows:
Having performed the deity yoga according to the ritual taught in the Great Maṇḍala of the Victory over the Three Realms, and having recited one hundred thousand repetitions of the mantra of one’s own wrathful deity, if one then wishes to perform the forceful accomplishment: one should protect oneself with the Vajroṣṇīṣa and other [mantras]. Then, assuming the identity of Vajra-hūṃkāra through the mudrā and mantra of Vajra-hūṃkāra, one should place an image of the yakṣiṇī or other [target] before oneself. Having inserted the mantra or the name into the heart of the image, one summons the object of accomplishment with the wrathful king Takkirāja. Having bound the Trailokyavijaya [mudrā], one should cause [the target] to fall by means of the syllable HŪṂ. Then, having summoned [the target] by drawing it under the feet of the wrathful deity and placing it near the image, one performs the summoning, entering, binding, and subjugating with the mudrā of the wrathful Vajrāṅkuśa. Upon the image of the one to be accomplished, one binds the Trailokyavijaya mudrā. One should suppress [the target] with "OṂ VAJRA AKRAMA HOḤ" and strike and press down with "OṂ VAJRA ĀVEŚA HANA PATA TRAṬ." One should clear away the suffering of the descent with "BUDDHA MAITRI." Then, having bound the mudrā of the wrathful Tiriṇṭiṇi, one should establish [the target] in the samaya by reciting: "OṂ VAJRA SAMAYA GṚHṆA BANDHA SAMAYA MANUSMARA SARVA TATHĀGATA SAMAYA STVAṂ. DṚḌHO ME BHAVA STHITO ME BHAVA AJYO ME BHAVA APRATIHATO ME BHAVA. SARVA KARMASU CA ME CITTAṂ ŚREYAḤ KURU HŪṂ HA HA HA HA HŪṂ." Thus, one establishes [the target] in the samaya.
By teaching the samaya mudrās with the words, "This vajra is the great vajra," and so forth, one applies the vajra Heruka mudrā to one's own activity, whereby all yakṣiṇīs will become wives, daughters, and so on, in the form of women. Having summoned all the gods, from those in the form of Rudra and others down to the servants, one applies the essence and mudrās to one's own activity, and they will say, "O, what shall we do?"
Then, having bound the great mudrā, the samaya mudrā, the dharma mudrā, and the karma mudrā of one's own wrathful deity, and having combined the name of the object to be accomplished with the mantra, one performs the recitation of one's own wrathful mantra for half a month; then a sound will emerge from that image. Then the practitioner should bind the mudrā of Trailokyavijaya and apply the syllable HŪṂ. Then, standing before the image of the object to be accomplished, one receives permission, and they will say, "O, what shall we do?"
Then, reciting "This vajra is the great vajra," and so forth, one displays the samaya mudrā. Then, having summoned the gods and others and firmly applied the essence mantras and mudrās, one issues the command oneself, saying, "Do this!" Then, having lifted [the image] from beneath the feet with the mantra and mudrā for treading upon the feet, and having awakened it with the Vajra-rousing [mudrā], and having conferred empowerment with the Vajra-jewel, one leaves the object to be accomplished as it pleases. [This applies to] bhūtas, pretas, and...
If one wishes to employ the grahas such as the rākṣasas and so forth, one should recite the mantra one hundred thousand times through the yoga of Vajra-Hūṃkāra as previously explained, and perform ten thousand recitations of the approach (sevā) for each of the other wrathful deities. Then, having summoned the grahas with the wrathful Vajra-Hook, one should devour them with the mantra and mudrā of the wrathful Mahābala. Furthermore, the wrathful Mahābala, possessing a thousand heads and a thousand arms, shall devour the malevolent ones. Having summoned the grahas of the ḍākinīs and yoginīs and having pleased them, one should recite each of the two mantras one hundred thousand times. Then, the practitioner of the yoga of another wrathful deity shall summon them that night in a charnel ground or an empty temple; having drawn forth the essence and pleased them with the mudrā, they will grant the desired accomplishments. If, by any chance, they cause harm, one should subdue them with the mudrā of Vajra-Heruka. Although this also overcomes epidemics and the like, one should recite the two mantras separately one hundred thousand times through the yoga of Vajra-Hūṃkāra, or else through the yoga of another wrathful deity. Then, having bound the crown of the wrathful deity, one shall summon the diseases such as epidemics and, beginning from the crown of the person to be treated, fill the entire body; thus they will be separated from the affliction. The general ritual for the maṇḍalas of all families is taught in the passage beginning with "Then," and so forth: "Having taken the vajra mudrā, one should stretch the cord for the great maṇḍala."
Regarding the phrase "and so forth," first the master should take the five-colored thread for the maṇḍala of all families with the left vajra-fist and strike the Brahmā-lines. Thereafter, one should proceed as desired.
"Joining the tips of the index fingers of both vajra-mudrās" means that both vajra-fists are turned upward, the two index fingers are extended, and their tips are joined to one another. Having summoned all the tathāgatas with a blazing gaze, one should insert them into the pigments; this is the mudrā for blessing all the colors. The mantra for this is: OṂ VAJRA CITRA SAMAYA HŪṂ.
In that regard, the white pigment is to be entered with the form of white Vairocana; the blue with the form of blue Akṣobhya; the yellow with the form of yellow Ratnasambhava; the red with the form of red Amitābha; and the green with the form of green Amoghasiddhi.
"Having joined the tips of the index fingers, turned them upward, and bound them" refers to the previously shown mudrā for blessing the pigments. At the time of opening the gates, the two index fingers are separated; this is the mudrā for opening the gates, and this application for opening the gates should be performed with great wrath. Its mantra is: OṂ VAJRA UDGHAṬA SAMAYA PRAVEŚAYA HŪṂ.
Having attained the signs that accomplish the great mudrā, the samaya mudrā, the dharma mudrā, and the action mudrā as explained in the great maṇḍala of the Victory over the Three Realms, one then performs the great mudrā. Having bound the samaya, dharma, and action mudrās oneself, and remaining in the posture with the left leg extended, one should accomplish the practice while uttering the extremely wrathful cries of a krodha and gazing with the wrathful look. This is what is meant by the passage beginning with "Then..."
Regarding the phrase "all tathāgatas": because they are both tathāgatas and all-encompassing, they are called "all tathāgatas." The collection of sounds that clarifies the great vajra family of the vajra samaya of those [tathāgatas] is the King of Rituals (Kalparāja). Therefore, the phrase "the extensive ritual of the great maṇḍala of the Victory over the Three Realms, as explained from the great King of Rituals of the Vajra Samaya of all tathāgatas, is complete" means it is without exception. As for the remaining rituals, they should be understood as those explained in the great maṇḍala of the Vajra Expanse (Vajradhātu).
The commentary on the great maṇḍala of the Victory over the Three Realms is complete. Thus, having explained the great maṇḍala of the Victory over the Three Realms, in which the great mudrā of the great vajra family of the section on the Victory over the Three Realms is primary, now, for the sake of caring for those beings to be tamed by means of the samaya mudrā as the primary [focus]:
The maṇḍala of the dhāraṇī of Victory over the Three Worlds is taught beginning with the words, "Then..." The term "then" refers to the immediate sequence. Its meaning is: "Immediately following the initial application." In this context, the "initial application" should be understood as that which was explained in the Great Maṇḍala of Victory over the Three Worlds. The "Blessed One Vajra" is Vairocana. The word "also" is used in reference to the Great Maṇḍala of Victory over the Three Worlds. Regarding the "Vajra Dhāraṇī," from Vajra Vairocana and the others, up to the wrathful Vajrāveśa and Maitreya, these are the dhāraṇīs. The non-dual mind endowed with mindfulness and insight is the samaya of the Vajra Dhāraṇī. The mudrās of the Vajra Wrathful Ones, such as the goddesses and so forth, arise from that. Because that very vajra which has become the heart of Vajrapāṇi is the vajra arisen from the mudrā of the samaya of the Vajra Dhāraṇī, the samādhi blessed by that is the one that follows the meaning of that name; having entered into that samādhi, the sense is that he focused his mind one-pointedly on the emanation of the dhāraṇī goddesses, which arise from the power of the Sattvavajra residing in the heart of Vajrapāṇi, as the mudrās of the samaya of the Vajra Wrathful Ones.
"From the heart of Vajrapāṇi" means that it emerged from the heart of Vajrasattva. That very Vajrasattva is called the Blessed One Vajrapāṇi. The Great Vajradhara, who has become the heart of Vajrasattva and possesses the form of the Sattvavajra, is Vajrapāṇi. He is the essence of all those who resemble his own form, such as Vajra-Hūṃkāra and the wrathful Vajrasattva, and he is identical to his own entire body. Because he has become the essence identical to all, he is not only similar to the body of Vajrapāṇi alone, but is also shown to be similar to the maṇḍala of light. "Surrounded by a blazing radiance" means that because it blazes on all sides, it is "all-encompassing blazing"; "surrounded by that" means being contained within it. If one asks what that is, it says: "the goddesses of the samaya-mudrās of the Vajra-wrathful deities." The Vajra-wrathful deities range from Vajra-Hūṃkāra and the wrathful Vajrasattva up to the end of the Fortunate Aeon. Their samaya-mudrās are the mudrās of the vajra and so forth. The goddesses symbolized by these are the goddesses symbolized by the samaya of the wrathful Vajra. "Having become" means having truly become that. "Emerging" means emerging definitively from the heart of Vajrapāṇi as previously described. If one asks what they do, it says: "from all the world systems."
[This is] for the realms of sentient beings to be tamed by the goddesses of knowledge. Regarding the phrase "having accomplished the purpose of all the Tathāgatas," this refers to having mastered the dhāraṇī taught in the Trailokyavijaya. Having abandoned the lack of faith in other sentient beings, one generates and accomplishes the physical, verbal, and mental mudrās that tame them as their reflections, and then utters this inspired utterance—so it should be connected.
Why did they take the form of the Vajra Body, Speech, and Mind? It is for the sake of concealing the secret consort of the Blessed One Vajrasattva. In order to tame those to be tamed by a female form, they take the form of Vajra Hūṃkāra and the wrathful Vajrasattva. The "secret consort" is the consort associated with the Blessed One Vajrasattva; it is for the sake of concealing such a secret consort that they take the form of the mudrās of the goddesses of the Vajra of Body, Speech, and Mind, such as Vajrā and so forth. Having concealed them in the forms of Vajra Hūṃkāra, the wrathful Vajrasattva, and so on, they are the very forms of the goddesses of the Trailokyavijaya and others. For that reason, they are called "secret consorts," or because a mind endowed with mindfulness and insight is of a secret nature.
"Ema!" expresses wonder. They emanate as goddesses in the form of secret wisdom.
Because the unsurpassed is the supreme of all, what is so wonderful about this? It is said, "Because the bliss associated with the Tathāgatas is the bliss of the Tathāgatas," for the sake of generating the wisdom of form in those to be trained. Although the Tathāgatas do not possess a form that is subject to disparagement, they nevertheless become consorts; to act in such a way is truly wonderful.
The syllable hrīḥ is the essence of all dhāraṇīs that subdue the three worlds. This is what is being shown: by uttering the syllable hrīḥ, all [beings] become goddesses and go to the ten directions. Having generated the conceptualization of the dhāraṇī within the entire realm of sentient beings, it is for the sake of accomplishing the goddesses of the Vajra family. Then, by uttering the syllable hrīḥ, they are established and perfected in the form of a goddess. Having become the reflected image of the mudrā contained within that form, they abide in the manner of the great maṇḍala of the Victory over the Three Worlds, and thus utter this inspired utterance. Because it is said that the hrīḥ of the Victory over the Three Worlds is the essence that subdues the three worlds, it should not be viewed in any other sense. By that much of the text, the second meditative absorption, called the "Supreme King of the Maṇḍala of the dhāraṇī of the Victory over the Three Worlds," has been taught.
Then, one should understand that the third meditative absorption, known as the "Supreme King of Activities," is preceded by the summary of the manner taught in the Great Maṇḍala of the Vajra Expanse. This is for the purpose of demonstrating the meaning of the statement: "The accomplishments taught in the Dhāraṇī Maṇḍala are to be achieved by those who have received empowerment and obtained the samaya in the Dhāraṇī Maṇḍala of Victory over the Three Worlds." Thus, the words "Then" and so forth were spoken. The term "Then" refers to the immediate succession; it means immediately following the meditation on the three types of meditative absorption of the Dhāraṇī Maṇḍala of Victory over the Three Worlds. "Vajrapāṇi" refers to the Holder of the Vajra. The word "also" is used in reference to the Great Maṇḍala of Victory over the Three Worlds. "One's own family" refers to the Vajra family. The "samaya mudrā" is the mudrā of the dhāraṇī symbol; the teaching of its maṇḍala is the explanation. "Then" refers to that particular occasion. Because the accomplishments taught in the Dhāraṇī Maṇḍala are not achieved without entering the Dhāraṇī Maṇḍala, for that reason, from the point of "having analyzed in detail" up to "shall be explained," it is taught. The "Vajra Maṇḍala" is the maṇḍala of the symbol mudrā. It is "sublime" because its nature is the secret of the enlightened mind.
"Because it is similar to the vajra expanse" means it is similar to the emanated dhāraṇī maṇḍala. "It is explained as the secret of the wrathful ones" means that because the secret of the wrathful ones, such as Vajra Hūṃkāra and so forth, involves those goddesses concealing their actual forms and entering in the form of mudrās, this is the explanation.
"By way of the great maṇḍala, all maṇḍalas should be laid out with cord" means by the ritual procedure taught for the great maṇḍala of Trailokyavijaya. A yogin endowed with the yoga of Vajra Hūṃkāra should perform the great yoga taught therein and recite each of all the vidyā mantras of the Trailokyavijaya-dhāraṇī ten thousand times. Then, in the center of the maṇḍala site or elsewhere, he should meditate for seven days on the three samādhis taught in the Trailokyavijaya-dhāraṇī maṇḍala.
Then, having purified, seized, and blessed the site, and having performed the ritual of the preparatory consecration, at sunrise he should either lay out the lines according to the ritual for the lines of the great Trailokyavijaya maṇḍala, or, preceded by the meditation on the three types of samādhi taught in the Trailokyavijaya-dhāraṇī maṇḍala, he should engage in the vidyā-vrata of the Trailokyavijaya-dhāraṇī maṇḍala for six months or one year.
Subsequently, one should lay out the lines of the maṇḍala according to the ritual taught in the Great Maṇḍala of Victory Over the Three Worlds. Regarding the statement, "In the locations of the five maṇḍalas, one should place the secret mudrās," this is taught to show the meaning of placing the secret mudrās of the secret maṇḍala in the locations of the five wrathful maṇḍalas of Vairocana, Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra.
"In the center of the vajra maṇḍala, one should place an image of the Buddha," means that the dhāraṇī maṇḍala of the vajra symbol is the vajra maṇḍala; the meaning is the mudrā of the dhāraṇī maṇḍala of the vajra family. In its center is the center of the vajra maṇḍala. In that center of the vajra maṇḍala, one should place an image of the Buddha—the great mudrā of Vairocana as previously described—either cast or carved. Then, by means of the previously explained knowledge, one should summon the wisdom being (jñānasattva) residing in space and cause it to become one with the image of Vairocana. In the same way, one should summon all others by their respective knowledge and cause them to become one with their images.
"Also the samaya of the Buddha wrathful ones," means that in all directions of the Buddha Bhagavān, there are the vajra, jewel, lotus, and crossed vajra.
One should bind the mudrās that condense the wrathful deities. The samaya of the wrathful ones is to be drawn in the manner of the great maṇḍala of Vajra-Hūṃkāra. Regarding that, it says, "In the center, one should draw a spearhead and place a vajra upon it." This means that in the place of Vajra-Hūṃkāra, one should draw a three-pronged spearhead with its tip facing to the right, and upon that, one should draw the blazing vajra of the Blessed One Vajra-Hūṃkāra with its head facing east.
"One should draw the blazing [vajra] in the center" means that the blazing vajra of the Blessed One and the mudrās of the wrathful Vajrasattva and the others should be drawn surrounded by flames upon a moon maṇḍala. Specifically: in the place of the wrathful Vajrasattva, a five-pronged blazing vajra; in the place of the wrathful Vajrarāja, a vajra hook; in the place of the wrathful Vajrarāga, a vajra arrow; in the place of the wrathful Vajrasādhu, the mudrā of the vajra fist; in the place of Ratna-Hūṃkāra, an eight-spoked wheel with a wish-fulfilling jewel at its hub marked by a five-pronged vajra at its tip; in the place of the wrathful Bhṛkuṭī, one should draw a forehead with a frown, and in the center of the frown, draw a precious vajra; in the place of the wrathful Vajrasūrya, one should draw a sun maṇḍala with a five-pronged vajra in its center.
In the place of the wrathful Vajraśrī, one should draw the mudrā of the victory banner of the wish-fulfilling jewel upon a moon maṇḍala. In the place of the wrathful Vajrahāsa, one should draw two rows of teeth with vajras at their ends. In the place of Vajrasena, one should draw an eight-petaled lotus, and upon it, a sixteen-petaled vajra-lotus. In the place of the wrathful Vajradharma, one should draw [the mudrā] in the center of a blazing sixteen-petaled vajra-lotus. In the place of the wrathful Vajratīkṣṇa, a sword. In the place of the wrathful Vajrahetu, an eight-spoked wheel like a single-pointed vajra. In the place of the wrathful Vajrabhāṣa, a vajra-tongue. In the place of Karmahuṃkāra, one should draw a three-pointed vajra facing east, and upon it, a crossed vajra, surrounded at its edge by a subtle crossed vajra. In the place of Vajrakarma, a crossed vajra. In the place of Rakṣa, a vajra-armour. In the place of the Yakṣa, two vajra-fangs. In the place of Vajramuṣṭi, one should draw a five-pointed vajra held by the samaya-muṣṭi as taught in the Vajradhātu. The mudrās of Lāsyā and the others should also be drawn in the center of a blazing [maṇḍala] using the very symbols and mudrās explained in the Vajradhātu. Furthermore, the specific distinctions are as follows: the mudrā of Lāsyā is surrounded by four cymbals; the mudrā of Mālyā is surrounded by four small drums; the mudrā of Gītā is surrounded by four flutes.
For the mudrā of the dancer, one should draw four drums with curved handles; for the mudrā of the incense offerer, four copper horns; for the mudrā of the flower offerer, four large drums; and for the mudrā of the lamp offerer, four lattice-patterned drums should be drawn surrounding them. For the mudrā of the perfume offerer, four adāka drums should be drawn surrounding her. The mudrās of the vajra hook, the noose, the chain, and the bell should be drawn in the positions of the vajra hook and so forth. In the eastern section of the courtyard of the maṇḍala of Maitreya and the others, one should draw two hundred and forty-nine blazing five-pronged vajras; in the south, two hundred and forty-nine vajra-jewels; in the west, two hundred and forty-nine vajra-lotuses; and in the north, two hundred and forty-nine crossed vajras. The arrangement of the outer vajra families will not be explained here for the time being, as their own four maṇḍalas will be explained later. One should understand that the seats for all the mudrās and the three tiers of the courtyard are lotuses and moons. Then, the mantras for the arrangement of the deities from Vairocana up to the end of the Bhadrakalpa are as follows: OṂ SARVA VAJRINI VAJRAMATE ĀNAYA SARVA VAJRASATYE NA HŪṂ JAḤ. This is the knowledge-mantra of Vairocana. HŪṂ SATYA VAJRA JĀLAMĀLA HŪṂ PHAṬ. OṂ RATNA VAJRA JĀLAMĀLA HŪṂ TRĀṂ. OṂ DHARMA VAJRA JĀLAMĀLA HŪṂ HRĪḤ. OṂ KARMA VAJRA JĀLAMĀLA HŪṂ AḤ. These are the mantras.
[These are the mantras] of the female deities, Vajrī and so forth. The vidyā of Vajra-Hūṃkāra is jhi. Oṃ vajra-krodha-samaye jhi. Oṃ vajra-roṣa-aṅkuśa-ānaya sarvān jhi. Oṃ vajra-roṣe-karmavajriṇi vaśam me ānaya ha jhi. Oṃ vajra-duṣṭi-krodhe toṣaya sarvāñ jha. This is the vidyā from the wrathful Vajrasattva and so forth, up to Vajrasādhu. Regarding the statement "the maṇḍala called Vajradhara": the maṇḍala indicated by the syllable jhi is the Vajra-jhi maṇḍala; it is the vidyā of the mudrā of the Blessed One Vajra-Hūṃkāra. The mudrā of Ratna-Hūṃkāra is jhi. Oṃ vajra-bhṛkuṭi-krodhe hara sarvārthaṃ ja. Oṃ vajra-jvālamālā-praveśa-mahākrodhāgne jvālaya sarva-praveśaya hana ra viroṣaśe ji. Oṃ vajra-dhvajāgrakeyūra-mahākrodhe hi me sarvān ji. Oṃ vajra-aṭṭahāsinī hasa ha aṭṭāṭṭahāsena māraya jhi. This is the maṇḍala indicated by the syllable jhi, the maṇḍala called Vajra-jhi. In the place of Vajrasena, the syllable dhi is used. Oṃ vajra-śuddha-krodhe hana māraya sarva-duṣṭān ti. Oṃ vajra-tīkṣṇa-krodhe cchinda vajra-kośān sarvān di. Oṃ hetu-mahākrodhe praveśa cakraṃ praveśaya na sarvān di. Oṃ vajra-jihvāṃ mahākrodha-varavacana-pramuñca di. The maṇḍala indicated by the syllable Vajra-dhi is the maṇḍala called Vajra-dhi. In the place of Karma-Hūṃkāra, the syllable hi is used.
Oṃ vajra sarva mukhe karma vajriṇi mahā krodhe kuru sarva hṇi. Oṃ vajra kavaca krodhe kṣa mahā hṇi. Oṃ vajra caṇḍa krodhe mahā yakṣiṇi vajra daṃṣṭraka rāla viṣṭhāṇaṃ viśapaya hṇi oṃ. Oṃ vajra krodha muṣṭi bandha hṇi. The maṇḍala symbolized by the vajra-hṇi is the maṇḍala called the Vajra-hi. The secret offering symbolized by the vajra-dance is the secret vajra offering; the knowledge-essence (vidyā-hṛdaya) of those secret offerings, such as the Lāsyā goddess and so forth, is the essence of the cymbals and so forth. In that regard, "Vajra hūṃ khaṃ" is the essence of the Lāsyā goddesses striking the cymbals. "Vajra hūṃ ghuṃ" is the essence of the Mālā goddesses striking the small drums. "Vajra he" is the essence of the Gītā goddesses blowing the flutes. "Vajra hūṃ taṃ" is the essence of the Nṛtyā goddesses striking the waist-drums. Producing the sound of cymbals with great effort is the offering of music; the essence of the offering of music is the essence of the offering of music. "Vajra tā te" is the essence of the Vajradhūpā goddesses blowing the copper horns. "Vajra ṭāṃ ta" is the essence of the Vajrapuṣpā goddesses striking the great drums. "Vajra dhātu" is the essence of the Vajradīpā goddesses striking the lattice drums. "Vajra ḍau dha" is the essence of the Vajragandhā goddesses striking the ḍaka-drums.
The essence of the offerings of the gatekeepers is the heart-mantra of the gatekeepers' offerings. In that regard, vajra jaḥ jaḥ is the heart-mantra of Vajrāṅkuśī. Vajra hūṃ hūṃ is the heart-mantra of Vajrapāśī. Vajra vaṃ vaṃ is that of Vajrasphoṭā. Vajra aḥ aḥ is that of Vajrāveśā. Oṃ sarva-saṃskāra-pariśuddhe dharmate gagaṇa-samudgate svabhāva-viśuddhe mahānaya-parivāre svāhā is the knowledge-mantra of the Fortunate Aeon (Bhadrakalpa). The word "then" (tatas) indicates the occasion. "In that" (tatra) refers to the detailed explanation of the ritual procedures, such as entering the aforementioned maṇḍala. One should enter here by means of the application for entering the Great Maṇḍala of Victory over the Three Worlds (Trailokyavijaya) with the mudrā of the Wrathful Vajra-Tirīṇṭi. Whatever the detailed ritual for that is, that is the detailed ritual for entering here. The meaning is that one should perform the ritual in detail, beginning from the entry into the Vajra Family of all the Tathāgatas up to the Vajra Vow of the siddhis. Then, regarding the passage beginning with "in that," one should enter by means of the ritual for entering the Great Maṇḍala of Victory over the Three Worlds. First, the practitioner of the yoga of Vajra-Hūṃkāra should perform the great yoga according to the ritual explained for the Great Maṇḍala of Victory over the Three Worlds, and [perform] all the entries.
One should perform the rites up to the vajra-conduct of the siddhis, and then, having bestowed the self-consecration and so forth, one should gather the dhāraṇīs by means of the dhāraṇī of the goddess of dhāraṇī. Having followed all the extensive rituals of summoning, the disciples should be introduced. Then, having introduced them, one should give them a five-pronged blazing vajra four finger-widths in size. Having followed the ritual exactly as taught in the great maṇḍala of Trailokyavijaya, one should take the secret vajra possessing the characteristics just explained and perform the offering with dance; this is how it should be applied.
If one asks how it should be done, it is said: "By means of the samaya-mudrās, the response-mudrās, the near-mudrās, and the wisdom-mudrās." In that regard, the mudrās of Vajra-Hūṃkāra, Vajrarāja, Vajrarāga, and the wrathful Vajrasādhu are the samaya-mudrās. The mudrās of Vajrabhṛkuṭī, Vajrasūrya, Vajraśrī, and Vajrabhāṣa are the response-mudrās. The mudrās of the wrathful Vajradharma, Tīkṣṇa, Hetu, and the wrathful Vajravāc are called the near-mudrās. The mudrās of Vajrakarma, Rakṣa, Yakṣa, and the wrathful Vajramuṣṭi are called the wisdom-mudrās. The purpose of making offerings to Vajradhara with those mudrās is [to represent] bodhicitta, generosity, insight, and...
Regarding the offering of accomplishment characterized by the cultivation of diligence: in order to demonstrate the meaning of the statement, "One should perform the dance offering to worship the Holder of the Vajra, whose characteristic is non-dual wisdom," it says, "First of all," and so forth. Here, "first of all" means at the very beginning.
"Chanting the vajra song with the essence of the condensed Vajradhātu" means that Vajradhātu is Vairocana, and the song that condenses bodhicitta and the other [qualities] is thus called.
"Oṃ, by condensing Vajrasattva,
The unsurpassed Vajraratna,
By singing the Vajradharma song,
One will perform the supreme Vajrakarma."
This is the vajra song condensed within the Vajradhātu. By means of this song that invokes suchness, one makes an offering by praising all the Tathāgatas. Then, it says, "The Vajra Master should forcefully strike the mudrā of Vajrasattvī." This refers to forming a fist with the right hand, joining the palm of the thumb behind the middle finger, and then extending the middle finger; this is the mudrā of Vajrasattvī. One should forcefully strike with the index finger extended from the left vajra-fist, and recite "Vajrāveśaya Aḥ" up to one hundred times. Then, it says, "All those who reside [there] are perfectly brought down by the mudrās," which refers to whichever [deities] are entering.
All those who are present shall be brought down by their respective mudrās. From Vajra Hūṃkāra up to Vajra Muṣṭi, these sixteen mudrās bring them down from within. Therefore, from among those, it is said: "By the manner of the Vajra Dance, the two index fingers of the Vajra Wrathful One; the mudrā of Vajra Hūṃkāra should be firmly bound at the heart." This is what is being shown: once the master has performed the descent, some among the disciples should bind the two fingers of the Vajra Wrathful One. Then, having performed the dance with those two wrathful fingers, they should bind the mudrā of Vajra Hūṃkāra at the region of their own heart and recite siddhi vajra.
In that same way, having performed the dance, they should bind the mudrā of the Wrathful Vajra King as explained in the Great Maṇḍala of Victory over the Three Worlds and recite ānaya vajra. Likewise, by performing the dance, they should bind the mudrā of the Wrathful Vajra Passion and recite rāga vajra. Likewise, by performing the dance, they should bind the mudrā of the Wrathful Vajra Goodness and recite sādhu vajra. Then, having released the mudrā at their own place, they should recite vajra muḥ.
Then, raising the Vajra Jewel mudrā to the region of the heart, they should confer the empowerment and recite oṃ vajra ratna abhiṣiñca.
Then, having formed the mudrā of Vajraratna in two parts and positioned the tips of the two index fingers as if binding armor, one should perform the binding of the silk streamers exactly as prescribed and recite: sarvamudrā maitrīṭi kuru varakavace vaṃ. Then, with the mantra vajra tuṣya hoḥ, one should please [the deity] with the palms joined in equality. Regarding this, it is said: "Having released the mudrā according to the ritual, one should clap the palms and bind them." Having done so, what should be performed? It is said: "By this ritual of offering, one should please Vajrapāṇi." This is by way of the offering of accomplishment.
Following that, it says, "one should perform the offering of the responsive dance." This means that when the four samaya-mudrās of Vajra-hūṃkāra and the others have descended upon the disciple and they are performing the dance and offering, the master must immediately perform the offering of the responsive dance; the meaning is that one should perform the dance offering with the mudrās of the wrathful deities, such as Bhṛkuṭī and so forth. The offering of accomplishment, characterized by the bodhicitta symbolized by the four samaya-mudrās, and the offering of the responsive mudrā, are called the "four types of natural responsive mudrās" for one who actually generates the mind characterized by awakening and performs the offering of the perfection of generosity.
Regarding the phrase "likewise, the left of the dance": having performed the dance with the two fingers of the Vajra-wrathful deity, [the text continues].
With the wrathful fist of the right hand, one grasps the index finger of the wrathful fist of the left hand and rotates it; then, placing the surface of the index finger toward the forehead, one recites ahi vajra. Regarding the phrase "likewise, having performed the dance, the sun should also be summoned and perfectly invoked": having made those same two wrathful fists into a dance, one draws the index finger of the left hand with the right fist and forms the shape of a sun maṇḍala at the heart, reciting jvalaya vajra. Regarding the phrase "having raised the vajra banner, one laughs 'ha ha' with the vajra": by the very ritual just explained, one grasps the left [hand] with the right fist, extends both forearms, and places them upon the crown of the head.
This is called dehi vajra. Likewise, having performed the dance, one should grasp the left fingers with the index finger of the right fist and place it at the mouth in the manner of laughing, while reciting hasa hasa vajra. The procedures for releasing the mudrās and so forth are as before. Regarding the statement, "By this ritual of offering, all people, such as kings and others, are pleased," how are they pleased? It is said: "By empowerment, supreme majesty, generosity, and laughter." Because one has obtained empowerment, one is "empowerment" itself. Because one has become the wrathful Vajratejas, one is "supreme majesty." Because one has become the wrathful Vajraśṛṅkhalā, one is "generosity."
"Laughing" refers to pleasing [the deities] by laughing in order to realize Vajra Laughter. Then, having performed the four types of response mudrās, which are the nature of the perfection of generosity, the text says "In that same way" and so forth regarding the offering of these four types of offering mudrās. Having manifested the bodhicitta, one generates the response mudrā of the perfection of generosity, which has the characteristic of abandoning the afflictions along with their latencies and the nature of the path that discards clinging to all phenomena. Furthermore, in order to generate the perfection of wisdom, which has the characteristic of the path of liberation, the four aspects of the perfection of wisdom are then described: "Having likewise performed the dance..." and so forth.
One binds the two wrathful fists and makes the two index fingers like lotus petals. Placing them at the region of the heart, one generates a mind of devotion and respect through the movement of a particularly distinguished intention, and bowing and prostrating deeply, one recites: kamaya vajra. "With the sword of the dancing Vajra, one should cut through the obstructors." With that same wrathful fist, one dances and makes the two index fingers like lotus petals; with that mudrā, one cuts through all the Tathāgatas and recites: cchinda vajra.
"By turning a firebrand wheel, one should turn it in the manner of a maṇḍala wheel." This means that from the dance of that very [mudrā], one binds the mudrā resembling lotus petals that arises from it.
Again, turning like a whirling firebrand, one should say: vāmāyi vajra. Just as one sings a vajra song, one should make an offering to Vajrapāṇi. This means: having formed the mudrā resembling a lotus petal arising from that very dance, one should stimulate that mudrā upward from the mouth and recite buddhi vajra. Regarding the statement, "By this ritual of offering, everything becomes eternal": starting from the yoga of bodhicitta, through the power of the four types of samādhi of the perfection of wisdom, one becomes a yoga that is eternally indestructible; here too, the releasing of the mudrā and so forth should be applied as before.
Having thus explained the dance offering of the near-mudrā, the dance offering of the wisdom-mudrā (jñāna-mudrā) is as follows: "The vajra wrathful index fingers, turned upward and joined at the tips." This means: by binding the near-mudrā, which is the nature of the path of liberation, one naturally generates the wisdom-mudrā that accomplishes the activities of emanation and so forth; therefore, it is called the wisdom-mudrā. Regarding the four types of mudrās, such as the vajra activity: "From the vajra wrathful index fingers, turned upward and joined at the tips, having turned them and placed the index fingers toward the uṣṇīṣa, one should perform a dance from the left side and then a dance from the right side, placing them at the heart, and recite nṛtye vajra."
Likewise, perform a dance with the two wrathful fists and assume the manner of armor; this is called rakṣa-vajra. Likewise, perform a dance and place the wrathful fists at the mouth, making the two little fingers like fangs; this is called khada-vajra. Likewise, perform a dance and join the two wrathful fists together, pressing them against one another; having uttered bandha-vajra, one should release the mudrās individually as before.
Having thus explained in detail the ritual procedures to be performed by the master and the activities such as the entry of the disciples, now, in order to show that the master should teach the accomplishments explained in the dhāraṇī-maṇḍala to those who have obtained the samaya and empowerment, the passage beginning with "Then" was spoken. "The secret of the wrathful ones" refers to the secret of the wrathful ones; one should train in that wisdom which constitutes the mudrās of that dhāraṇī-maṇḍala.
"With both hands holding the vajra, one should strike forcefully with a wrathful mind." This means: having performed the yoga of one's own wrathful deity as explained in the great Trailokyavijaya-maṇḍala, one should recite hūṃ vajra sphoṭa one hundred thousand times. Then, on the full moon, one should recite throughout the entire night. Furthermore, at the time of the ritual activity, having performed the wrathful yoga, one should visualize a blazing vajra in both hands. Having written the name of the person to be accomplished in the center of the vajra held in the right hand,
With the syllables jaḥ hūṃ vaṃ hoḥ, one should summon, cause to enter, bind, and subjugate the object of accomplishment at the place where its name is located. Then, having physically struck and grasped [the object] with the vajra of the left hand, one should recite: hūṃ vajrasphoṭa amuko māraya tha.
Regarding the line, "Having grasped the lower lip with the teeth, whoever’s name is mentioned and oppressed," one should act as before and mentally place the object of accomplishment in front. With the intention of grasping the head of the object of accomplishment, if one bites and squeezes the lower lip with the teeth, they will act according to one's command.
Regarding the line, "With the gaze of the wrathful, great wrathful one, even the eyes are made to blink," one should recite the essence mantra and generate a vajra in the eyes, then perform the accomplishment as before. Furthermore, at the time of the ritual, one should act mentally in that way, or recite hūṃ vajranetra amuka cakṣuḥ sphoṭaya tha over the actual physical form, just as previously explained.
Regarding the line, "The vajra wrathful one in meditative equipoise," one should perform everything as before. Then, at the time of the ritual, having performed the yoga of the vajra wrathful one and bound the two vajra fists, one should visualize the two forearms as the form of the object of accomplishment. Embracing as if toward the region of one's own heart, one should recite as stated: hūṃ manasavajra amuka citta sphoṭaya tha.
Regarding the accomplishments explained in the dhāraṇī-maṇḍala of the Tri-lokya-vijaya, one should perform the deity yoga explained in the great maṇḍala of the Tri-lokya-vijaya.
Regarding the statement, "One should seal the body with the four respective mudrās of the dhāraṇī-maṇḍalas and so forth," this is what is taught by the words "Then," and so on. "Then" means immediately following that. The secret mudrā of the dhāraṇī-maṇḍala of the Great Vajra Family is the secret mudrā, which is the dhāraṇī-mudrā. One should train in that: "Having bound the little fingers as hooks, one should place the Vajra Wrathful One." This means: having bound the two vajra fists and aligned the two vajra forearms, link the little fingers as hooks. This is the great mudrā performed in the manner of the mudrā of the Blessed One Vairocana, for the dhāraṇī-maṇḍala of Trailokyavijaya. "With the left trident behind, it is explained as 'Victory over the Three Worlds.'" This means: from the aforementioned mudrā of Vairocana, form the middle, index, and ring fingers of the left hand like a three-pointed trident. By extending the index finger of the right hand and placing it behind that, it is explained as "behind the left trident" for Trailokyavijaya; this is for the position of Vajra-Hūṃkāra. "The left index finger extended straight" means: having bound the mudrā of Trailokyavijaya as described, extending the left index finger straight is for Ratna-Hūṃkāra. "Likewise, the upturned lotus" means: as it is said:
It will be explained as the fourth flower of the supreme knowledge lotus seal from the Lokacakravarti [Tantra]. Likewise, it is the "upturned lotus." This is what is being shown: from the great maṇḍala of the Trailokyavijaya, one should bind the two thumbs together like an iron chain using the samaya-vajra-muṣṭi (vajra-fist) mudrā; having also bound the two index fingers together like an iron chain, the four middle and ring fingers are joined back-to-back and placed in a circular position. This is called the "upturned lotus," and it is the station of Dharmahuṃkāra.
"Likewise, having turned it, one should place the left vajra," means that from the previously mentioned Trailokyavijaya mudrā of the Trilokavijaya, one extends the left index finger straight out and presses it down with the right index finger; this is the station of Karmahuṃkāra.
Having thus shown the binding of the great mudrās in the stations of the five lords, now, starting from the wrathful Vajrasattva and so forth, up to the wrathful Vajramuṣṭi, the characteristics of the great mudrās of the dhāraṇīs are stated as: "having bound them at the vajra-palms." This means that having bound the vajra-bandha (vajra-clasp) internally and raised the two thumbs, covering them with a wrathful expression—this is the station of the wrathful Vajrasattva.
"The index fingers themselves curved like hooks" means that in the station of Vajrarāja, the two index fingers of the internally bound vajra-bandha should be made into hooks. "The sides of the index fingers joined" means...
Regarding the phrase "thus it is said": at the station of Vajrarāga, one should form the vajra-binding and, with the two vajra-index fingers joined back-to-back, make them like a needle. "Likewise, the index fingers are well-bestowed" means: at the station of Vajrasādhu, one should form the vajra-binding and, with the two index fingers and thumbs, snap them like a crack of the fingers. "Joining the index fingers, place them at the forehead" means: at the station of Vajrabhṛkuṭī, having formed the vajra-binding, one should raise the tips of the two index fingers, rotate the tips of the two index fingers, and place the mudrā at the region of the forehead. "Displaying a sun at the heart" means: at the station of Vajrasūrya, one should form the vajra-binding and place it at the region of the heart like a sun. "Leveling the index fingers, place them at the crown" means: at the station of Vajradhvaja, one should form the vajra-binding, make the two index fingers like a needle, and place them at the crown. "Turning, one should place the laughter" means: at the station of Vajrahāsa, one should form the vajra-binding and, as if laughing, rotate it completely and place it. "Leveling the index fingers like a budding lotus" means: at the station of Vajradharma, one should form the vajra-binding and make the two index fingers like the petals of a lotus. "Both grasp a severed sword" means: at the station of Vajratīkṣṇa, one should form the vajra-binding, tuck the two thumbs inside, and place the two index fingers behind the two thumbs.
"Binding the two index fingers as a wheel" means that at the position of the Vajra Wheel, one should bind the vajra-clasp internally, make the two index fingers like needles, and make both index fingers themselves like vajras.
"Leveling the index fingers and drawing them from the mouth" means that at the position of Vajra Protection, one should place the vajra-clasp internally, make the tips of the two index fingers meet, and place the mudrā toward the mouth as if uttering words upward.
"Extending the index fingers very far" means that at the position of Vajra Activity, one should bind the vajra-clasp internally and make the two index fingers separately like needles.
"Binding the index fingers at the neck" means that at the position of Vajra Protection, one should bind the vajra-clasp internally and bind the neck with the mudrā of the two index fingers like a pair of tongs.
"Placing those two at the corners of the mouth like fangs" means that at the position of the Yakṣa, from the very mudrā of the internally bound vajra-clasp, one should extend the two index fingers and place them at the corners of the mouth in the manner of fangs.
"Binding the fists tightly" means that at the position of the Wrathful Vajra Fist, one should bind the vajra-clasp internally; binding the mudrā itself tightly becomes the Great Mudrā. These very samaya mudrās explained in the Great Maṇḍala of Victory over the Three Realms—from the four [consorts] such as Vajrasattvī and so forth, to the [goddesses] such as Lāsyā and so forth, up to the position of the Wrathful Vajra Descent—should be understood here as the Great Mudrās. "Arisen from the secret fist..."
Regarding the phrase "thus it is said": binding the fists tightly at the location of the Wrathful Vajra Fist is explained here as the mudrā of the secret fist. Regarding "place at the heart": having bound the secret fist at the location of Vajrasattva, placing it toward the heart is here the mudrā of the samaya of the dhāraṇī. Regarding "twist the ribs": at the location of the King, place the secret fist on the right rib. Regarding "drawing the arrow from the left": at the location of Passion, performing the manner of drawing an arrow from the left rib with the secret fist is "drawing the arrow from the left." Regarding "it should be drawn forth from the heart": at the location of Excellence, with the intention of granting "well done," the mudrā of the secret fist is raised upward toward the mouth from the direction of the heart. Regarding "having transformed it into a frown": at the location of the Jewel, having fully transformed the mudrā of the secret fist, it should be placed at the location of the ūrṇā-kośa. Regarding "displaying the solar maṇḍala": at the location of the Sun, the mudrā of the secret fist is placed at the direction of the heart in the manner of a solar maṇḍala. Regarding "extending the hands at the crown": at the location of Śrī, the mudrā of the secret fist is placed at the crown after extending both forearms. Regarding "having circled, place it in laughter": at the location of Laughter, having fully circled the mudrā of the secret fist in the manner of laughing, it is placed at the mouth.
"Placed in the center of the mouth" means that the secret fist should be placed in the center of the mouth at the position of Vajradharma. "The index finger is like raising a sword" means that at the position of Tīkṣṇa, one should bind the secret fist and place it in the manner of cutting through all the Tathāgatas. "Demonstrating the turning of the wheel" means that at the position of Hetu, the mudrā of the secret fist itself is shown in the manner of turning a wheel. "Emitting from the mouth" means that at the position of Guhya, the mudrā of the secret fist should be made in the manner of uttering words upward from the mouth. "Circumambulating the supreme body maṇḍala at the crown" means that at the position of Karma, the mudrā of the secret fist itself should be moved in the manner of dancing like a turning wheel, circling the entire body and then placed at the crown. "The shoulders, heart, and ribs should likewise be done as the Vajra Protection" means that at the position of Rakṣa, the mudrā of the secret fist should be applied to both shoulders, the heart, and the ribs in the manner of binding armor. "Placed at the position of the fangs" means that at the position of Yakṣa, the mudrā of the secret fist itself should be placed at the corners of the mouth in the manner of fangs. "The fist is tightly bound" means that at the position of the Wrathful Vajra Fist, the secret fist is bound and tightly clenched; this is the samaya mudrā. "The mudrās of the outer maṇḍala..."
The phrase "thus" means that one should bind [the mudrās] starting from Lāsyā and ending with Vajrāveśa. Regarding the phrase "bind the signs in their proper order," the meaning is that just as they become mudrās through the syllable HŪṂ in the Great Maṇḍala of Victory over the Three Worlds, so too should they be done here. To explain this: "From the binding of the Samaya-vajra" refers to the vajra being bound within. "Likewise, the other vajra-fists" means that by forming the two vajra-fists as explained in the Great Maṇḍala of Victory over the Three Worlds, one should bind the action mudrās (karmamudrā) starting from Lāsyā and ending with Vajrāveśa. Through the application of the samaya mudrās of Vairocana and the others, up to Karmahūṃkāra, one should understand that the great mudrās and great samaya mudrās of the Dhāraṇī Maṇḍala of Victory over the Three Worlds are explained.
Next, the meaning of the mudrās of Lāsyā and the others will be clearly stated:
Binding the vajra-clasp within,
Raise the two index fingers upward.
Separate the vajra-index fingers,
Place the thumbs together at the heart.
Fully extended, this is the Garland [mudrā].
Join the palms and draw them from the mouth.
From the dance, place the palms at the crown of the head.
The vajra-binding is poured downward.
Scatter one's own joined palms upward.
Thumbs joined and firmly bound,
Fully extended, this is the Anointing [mudrā].
"Bend the index finger alone, and release the knot of the two thumbs; bind the thumbs and index fingers in a knot; the vajra-binding is the clenched index fingers." Thus it is said. The syllable phaṭ is to be visualized on the tongue as the dhāraṇī wrathful deity Vajrasattva’s dharma-mudrā. Likewise, the phaṭ at the end is to be visualized on the tongue as the dhāraṇī wrathful deity Vajramuṣṭi. For Vairocana, Vajrasattvī, and Vajra-hūṃkāra, it is hūṃ. For the dhāraṇī Ratna-hūṃkāra and the wrathful deity Vajraratnī, it is trāṃ. For the dhāraṇī Dharma-hūṃkāra and Vajradharmī, it is hrīḥ. For Karma-hūṃkāra and Vajrakarmī, it is the syllable aḥ.
Mahārāṭi hūṃ. Rūpaśvape hūṃ. Śrotasaukhya hūṃ. Sarvapūja hūṃ. Prahaladani hūṃ. Phalagami hūṃ. Sutejagri hūṃ. Sugandhigi hūṃ. Ayahi jaḥ hūṃ. Ahi hūṃ hūṃ hūṃ. He sphoṭa vaṃ hūṃ. Ghaṇṭa aḥ āḥ hūṃ.
These are to be visualized on the tongues of the deities from the dhāraṇī Lāsyā up to the dhāraṇī Vajrāveśā. In brief, regarding the action mudrā: "Having formed two vajra fists"—this means having formed the two great mudrās of the dhāraṇī Vajramuṣṭi, one should bind the action mudrā in the manner of the great maṇḍala of the Victory over the Three Worlds.
Furthermore, having formed the two samaya mudrās of the dhāraṇī wrathful deity Vajramuṣṭi, one should bind the secret karma mudrā. This is what is taught: having formed the two vajra fists as previously explained, and having performed a dance with each, one again forms the two vajra fists; then, raising the left vajra index finger and grasping it with the right is the mudrā of Vairocana. Brandishing it with a majestic posture is the mudrā of Vajra-hūṃkāra, the wrathful deity Vajrasattva, and the dhāraṇī wrathful deity Vajrasattvī. Keeping the index fingers like hooks is the mudrā of the King [Vajrarāja] family. Making the gesture of shooting an arrow is the mudrā of the Passion [Rāga] family. Placing it at the heart in the manner of performing well is the mudrā of the Excellence [Sādhu] family. Making the gesture of conferring empowerment with two vajras is the mudrā of Ratna-hūṃkāra, the wrathful deity Bhṛkuṭī, and the dhāraṇī Vajraratnī. Showing a sun at the heart is the mudrā of the Sun [Sūrya] family. Raising the left forearm is the mudrā of the Glory [Śrī] family. Likewise, circling it toward the mouth is the mudrā of the Laughter [Hāsa] family. Opening the left with the right is the mudrā of Dharma-hūṃkāra, the wrathful deity Vajradharma, and the dhāraṇī Vajradharmī. Holding a sword at the heart is the mudrā of the Sharp [Tīkṣṇa] family. Making the gesture like spinning a firebrand is the mudrā of the Cause [Hetu] family. Holding two vajras upward while uttering words is the mudrā of the Secret [Guhyaka] family.
Releasing the vajra dance and placing it on the cheek and the crown of the head is the mudrā of the activity of Hūṃkara, Vajrakarma, and the dhāraṇī Vajrakarmā. Holding it like armor is the mudrā of the place of protection. Making the two little fingers like fangs is the mudrā of the place of Vajrayakṣa. Squeezing the two fists together is the activity mudrā of the dhāraṇī wrathful fist. Having thus shown the activity mudrās formed by the two fists of the great mudrās, one should likewise understand and observe that the mudrās of Vairocana and the others are to be bound by forming the two fists of the samaya-vajra wrathful dhāraṇī fists. Regarding Lāsyā and the others, one should bind the two vajra fists as taught in the great maṇḍala of Victory over the Three Worlds and then bind the activity mudrās arising from the dance:
With the manner of the vajra pride,
Bowing with a shifting intention,
Binding the garland and emitting from the mouth,
The vajra dance is thoroughly whirled,
Pouring downward and scattering upward,
Pressing the thumbs together and firmly binding,
Extending them and anointing—
These are the applications of the offerings.
Likewise:
Binding the index fingers as hooks,
From the little fingers, the great hooks,
Knitting the wrists and looping the two index fingers,
Pressing the two backs together and holding them down—
These, beginning from Lāsyā, are the activity mudrās of the dhāraṇī wrathful Vajrāveśā.
Furthermore, having formed the two samaya mudrās of the wrathful fists of the dhāraṇīs, from Lāsyā up to Vajrāveśā, one should observe the binding of the secret and most secret action mudrās as before. This concludes the commentary on the dhāraṇī maṇḍala of Trailokyavijaya.
Having thus explained the dhāraṇī maṇḍala of Trailokyavijaya, in which the samaya mudrās are primary, the dhāraṇī maṇḍala of Trailokyavijaya in which the dharma mudrās are primary is taught in order to care for those sentient beings to be tamed. The words "Then" (tataḥ) are spoken; the term "then" refers to the immediate succession, meaning immediately following the samādhi of the initial application (ādiyoga). Here, the samādhi of the initial application should be understood as beginning from the initial application explained in the Great Maṇḍala of Trailokyavijaya and ending with the emanation of the Vajra, Ratna, Dharma, and Karma Hūṃkārās.
The word "again" (punar) is used because it refers back to the dhāraṇī maṇḍala of Trailokyavijaya. "All Tathāgatas" refers to Vairocana and the others.
The wisdom of the meditative absorption of the Vajra family is explained as "wisdom of meditative absorption" because it is born from the wisdom of the meditative absorption of the Blessed One Vairocana’s Dharma maṇḍala in the section on the Victory over the Three Realms, and because it is the cause born from the wisdom of meditative absorption. Having thus generated its image, it is called a "seal" (mudrā) because it seals the realm of sentient beings. Because it is the meditative absorption that displays emanations through being blessed by that [seal], the Blessed One Vairocana entered into that state and focused his mind one-pointedly on displaying the emanation of his own Dharma maṇḍala of the Victory over the Three Realms. Likewise, Vajra, Ratna, Dharma, and Karma Hūṃkārās focused their minds one-pointedly on displaying the emanation of their respective maṇḍalas. Having done so, they spoke the mantras, which demonstrate the generation of the five maṇḍalas; this is Vairocana. The word "then" (tatas) indicates immediate succession. Immediately after the emanation of the Dharma maṇḍala, the Blessed One Vajrapāṇi, together with the mantras and meditative absorptions that generate the Dharma maṇḍala of the Victory over the Three Worlds of his own family, completed the Great Vajradhātu maṇḍala in the form of its shape.
In the cardinal and intermediate directions of the Blessed One Vairocana, upon moon maṇḍalas, [the deities] such as Vajra-Hūṃkāra abide in the manner of the great maṇḍala of the Vajra Expanse, by means of the great mudrā of meditative absorption. Regarding the phrase "spoke this": it refers to the detailed explanation just mentioned. Having spoken the essence mantras up to the Vajra Wrathful Fist, the remaining ones should be understood as the very essence mantras spoken in the great maṇḍala of Victory over the Three Worlds. This is what is shown: having emanated the maṇḍala, one should place the respective essence mantras, from Vairocana down to Vajrāveśa, in their own locations within the Blessed One Vajra-Hūṃkāra’s own abode. Then, from the words "Then..." up to the placement of all the deities in their own locations, the second meditative absorption called the "Supreme King of the Maṇḍala of Dharma" is taught. Thereafter, beginning from the gathering and the consecration, one should know that this is the third meditative absorption called the "Supreme King of the Activity of the Dharma Maṇḍala." In order to show that the accomplishments (siddhis) spoken of in the Dharma maṇḍala of Victory over the Three Worlds are to be achieved by obtaining the samaya and empowerment in the Dharma maṇḍala of Victory over the Three Worlds, the passage beginning with "Then..." and so forth sets forth the extensive ritual procedure for the master.
The extensive ritual for the entry of disciples was taught. The word "then" (tatas) means immediately following. The word "also" (api) refers to the dhāraṇī maṇḍala. The subtle wisdom of the Vajra family is the "subtle vajra" (sūkṣmavajra); that which has become its samaya maṇḍala is the dharma maṇḍala. Because the yogins of the Vajra family who enter this maṇḍala must meditate on the subtle vajra, the maṇḍala arising from the samaya that demonstrates this was taught. The word "then" means immediately after; the meaning is "immediately following the vidyā-vow." The word "then" also means "for that reason." For that reason—that the yogin of the Vajra family must enter the dharma maṇḍala of the Vajra family and meditate on the subtle vajra, and not otherwise—it was taught. This is what is shown: having performed the yoga of Vajra Hūṃkāra according to the ritual taught in the Great Maṇḍala of Victory over the Three Worlds, and having subsequently meditated on the great mudrā of the Blessed One Vajra Hūṃkāra as taught in the dharma maṇḍala, one should perform one hundred thousand recitations for each of the mantras of the dharma maṇḍala; thereby, one will achieve the vidyā-vow of paralyzing the gods. Then, the maṇḍala should be drawn, or...
One should meditate using the ritual of the maṇḍala of the four seals (mudrā) to be explained below until the signs of the maṇḍala are attained at the tip of the nose; or, preceded by the three samādhis, one should perform the conduct of awareness (vidyāvrata) for as long as it takes to attain the signs. Following that, the maṇḍala should be drawn. Regarding the phrase, "Because it is similar to the Vajradhātu," it means it is similar to the emanated dharma-maṇḍala. If one asks what its name is, it is stated: "It is also explained as the Wisdom of the Wrathful One." Regarding the phrase, "In the manner of the great maṇḍala, all maṇḍalas should be laid out with the cord," it means that in this dharma-maṇḍala, all [lines] should be struck with the cord just as in the great maṇḍala of Victory over the Three Worlds. Regarding the phrase, "In its center, one should draw the Buddha, contained within the center of the Wisdom Vajra," it means that in the place of Vairocana, upon a lion throne, one should draw a blazing five-pronged vajra lying on its side; and upon that, one should draw the Blessed One Vairocana, absorbed in meditative equipoise, holding a subtle vajra toward the outer direction of the heart. Regarding the phrase, "In all directions of the Buddha, draw all those very seals," it means that as explained in the great maṇḍala of Victory over the Three Worlds, one should draw the seals of the Vajra, Jewel, Dharma, and Action Vajras. "Victory over the Three Worlds and so forth, should be arranged in their proper order."
Regarding the phrase "thus it is said," one should draw [the deity] seated in the cross-legged posture, holding the hand-symbols with both hands in the vajra-binding gesture at his own heart. In all directions surrounding Vajra-Hūṃkāra, Ratna, Dharma, and Karma-Hūṃkāra, one should draw the wrathful deities such as Vajrasattva and the rest. If one asks how they are to be drawn, the text says "according to the ritual." This means that all of them, such as the Buddha Vajradhara and the others, abide in the meditative absorption of union, holding their own mudrās at the heart with both hands in the vajra-binding gesture. Just as [the deities] are contained within the center of the Wisdom Vajra, so too should they be done here; therefore, it says "according to the ritual." Furthermore, the "maṇḍala of the subtle wisdom of the Vajra family" mentioned here is the Dharma maṇḍala. The phrase "the sequence of the ritual is explained in detail" refers to the detailed explanation of the master’s ritual activities and the detailed explanation of the ritual for the entry of the disciples. In that regard, having performed the yoga and the great yoga of Vajra-Hūṃkāra as described in the manner taught for the Great Maṇḍala of Victory over the Three Worlds, and having followed the rituals such as opening the gates and inserting the vases, the master should enter after first performing the taking of the vows preceded by prostrations and so forth. Then, having followed the rituals from the appropriate subtle vajra initiation up to the vajra conduct of the siddhi, [the disciples enter].
Furthermore, having performed the self-consecration and so forth, one should accomplish the activities of the maṇḍala by reciting one's own name. Then, having performed the dissolution and followed all the ritual procedures, the disciples should be introduced. Once they have been introduced, one should speak as follows. If one asks what is to be said: "Today, Vajrapāṇi shall confer upon you the empowerment of the vajra wrathful deity of all the tathāgatas," it is said. The vajra wrathful deity of all the tathāgatas is Hūṃkāra. The vajra wrathful deity who has become of that nature is his vajra wrathful deity. "He shall confer empowerment upon you" means that one should generate the entry into the maṇḍala and the secret empowerment. "Practice this well and with diligence" means: because you have been empowered by the Blessed One Vajrapāṇi and the vajra wrathful deity Vajra-Hūṃkāra, you should hold this well and accomplish it with diligence, until all sentient beings without exception attain the results as they have been described. "Without exception" refers to the exhaustion of the entire realm of sentient beings. "Completely" means from all sides. "To protect" is for the purpose of clearing away the sufferings of the lower realms and so forth. "The benefit of all the tathāgatas" refers to being born in the future in the pure lands, such as Sukhāvatī, which are connected to all the tathāgatas.
"Bliss" refers to the bliss and mental joy obtained through supreme delight in this very life. "Accomplishing the sublime" means attaining and finding the state of Buddhahood, Vajradhara, and so forth; it is for the sake of that result. "Vajra Wrath" refers to the reason for thoroughly engaging all sentient beings for as long as they live through the application of the hūṃ-maker (hūṃkāra) via the samādhi of Vajra Wrath. "Acting as a māra" has already been explained. By the word "intermediate," worldly benefit and happiness are also included. The remaining ritual procedures should be understood as having been explained in the Great Maṇḍala of Victory over the Three Worlds. "Bestow the vajra into the two hands just as it is" refers to a subtle vajra the size of a grain of barley.
Having thus extensively taught the ritual procedures for the master and the ritual procedures for the entry of the disciples, now, in order to show the siddhis taught in the Dharma Maṇḍala to those who have obtained the samaya and empowerment, the passage beginning with "Then" is spoken. "Vajra Wrath" refers to Vajra Hūṃkāra and the others. "Subtle wisdom" is the wisdom preceded by the stabilization of the subtle vajra. Regarding the phrase "Having stabilized that subtle vajra": after the yoga of one's own deity as taught in the Maṇḍala of Victory over the Three Worlds, one should bind the Great Seal (mahāmudrā) of one's own wrathful deity as taught in the Dharma Maṇḍala.
Regarding the ritual taught in the Vajradhātudharmamaṇḍala: if one meditates on the subtle vajra for three months and finally practices throughout the entire night, the subtle vajra will be stabilized. Once it is stabilized, it is said: "By means of the vajra yoga of oneself." This means that the practitioner of the yoga of whichever wrathful deity they desire should apply themselves to the recitation of the syllable HŪṂ. "Whichever" refers to the object to be accomplished. "Its life-force will be destroyed" means that the object will be rendered unconscious. This is what is being shown: by the application of the syllable HŪṂ at the tip of the nose, a blazing vajra falls upon the object to be accomplished, whereby that object becomes mindless.
"Having stabilized the subtle vajra" is as explained previously. "Spreading according to the ritual" means that once the subtle vajra has been stabilized at the tip of the nose, one emanates a subtle vajra wind-maṇḍala from that vajra. Having summoned everything with that, one should visualize the object to be accomplished being carried away like chaff in a whirlwind and transported to whatever desired location. "Applying the manner of the subtle vajra" means that, as before, one should meditate on the subtle vajra and then emanate it outward. "Endowed with wrath" means that the subtle vajra, accompanied by one's own wrathful deity, should be stationed at the tip of the nose. "As long as it spreads" means extensively, in the manner of emanating like a continuous stream of snow or rain. This is what is being shown:
Possessing the pride of the wrathful deity, one should pervade the object to be accomplished. Then, one should visualize the object to be accomplished as fainting and falling. Regarding the phrase, "Likewise, that is also the withdrawal": having destroyed the malevolent ones through any of the three types of applications such as these, when one is able to destroy the sin, then at that time, through the power of the application meditated upon here, one should perform the activity of pacification. In that way, having applied this yoga of the subtle vajra through that application, one should withdraw it to the tip of one's nose, and then place it at one's heart and make it stable. Regarding the phrase, "Whichever sentient being, toward an enemy, becomes exceedingly stable through co-emergence": through the yoga of meditating on sentient beings together with their enemies, they will become exceedingly stable. Regarding the phrase, "By way of the expansion of loving-kindness": just as loving-kindness is explained as being radiated gradually, likewise one should visualize the object to be accomplished being eaten by the classes of lions, tigers, crows, vultures, and rākṣasas. Regarding the phrase, "The enemy should be destroyed by radiating": just as the enemy is destroyed by the sequence of radiating, likewise one should visualize the malevolent ones as being afflicted with piercing pain. This is what is being shown: when one sees a sentient being who has become a sinner by harming the Three Jewels, one should generate compassion and kill them through the application of afflicting them. Regarding the phrase, "Whether it be dharma or non-dharma": "dharma" refers to the ten virtues.
Non-dharma consists of the ten non-virtuous actions. Regarding the statement that all phenomena are by nature luminous, this refers to the joy of direct realization. Having contemplated the object to be accomplished as a mere appearance, one should destroy that mere appearance with the vajra of the meditation on the syllable HŪṂ. The phrase "those sentient beings who are difficult to subdue" indicates that they are to be overwhelmed by the equanimity of mental formation. Furthermore, those four applications should be thoroughly applied after stabilizing the subtle vajra. As for the phrase "having also drawn the vajra shape," the fact that it is to be meditated upon in the direction of space is easy to understand. Regarding the phrase "likewise, by the ritual of the subtle, having meditated on the vajra essence," the meaning is that one should perform this after meditating on the subtle vajra. One should meditate on Vajrasattva at the heart in the direction of space and so forth; the remainder is easy to understand. In that way, by meditating on Vajrapāṇi, one will cause a downfall; by meditating on a Buddha, one will also cause a downfall. Regarding the phrase "thoroughly applying the subtle vajra," the meaning is that after meditating on the subtle vajra, one should subsequently meditate on oneself as a moon maṇḍala and cause a downfall upon the object to be accomplished. Having visualized oneself as the vajra of the moon, one will cause a downfall upon whatever it falls upon. Having meditated on oneself as Vajrapāṇi, one will cause a downfall upon whatever it falls upon. Having meditated on oneself in the form of a Buddha, one will cause a downfall upon whatever it falls upon.
Then, the wisdom of the secret mudrā of the Dharma-maṇḍala of the Vajra family is to be taught. Regarding the phrase "By entering into the vajra wrathful one": it means abiding in the meditative equipoise of one's own wrathful deity. One should mentally enter the body of the one to be accomplished and completely merge with it. By uttering "Vajra Hūṃ" while grasping the name of the one to be accomplished and embracing them with one's own body, whoever is mentioned by name will die.
Regarding the phrase "In the meditative equipoise of the subtle vajra": it means that the yogi of Humkara and so forth should stabilize the subtle vajra at the tip of the nose. Regarding the phrase "Not for a moment from the nose": "subtle" refers to the subtle vajra; "from the nose" means at the tip of its nose; "not for a moment" means repeatedly. By the manner of exhaling "Hūṃ": by exhaling and in the manner of the syllable Hūṃ, even the three worlds will be brought down. This is what is being shown: having stabilized the subtle vajra at the tip of the nose, by the manner of "Hūṃ," one causes whoever is above it to fall. Regarding the phrase "Applying the manner of the subtle vajra": it means having performed the meditation on the subtle vajra. Regarding the phrase "With a wrathful vajra gaze": whichever sentient being is looked upon with the vajra gaze of one who has assumed the attire of a wrathful deity, that person will become blind. This is what is being shown: from the state of the wrathful yoga...
One should meditate on the two eyes in the manner of the wrathful gaze. Whatever is to be accomplished, by looking at it in that manner, one should imagine that the eyes of the object of accomplishment are destroyed and the object is reduced to ashes by the wrathful gaze. Regarding the phrase "having entered through the apertures," having performed the yoga of one's own wrathful deity, one should mentally enter the body of the object of accomplishment from the direction previously described. Then, having drawn out the lotus of that person's heart and merged it with one's own heart, that person will be brought under one's control, or else they will die. In all these cases, one should meditate on the subtle vajra and perform the activity through the yoga of one's own wrathful deity.
Regarding the accomplishments taught in the Dharmatā-maṇḍala of Victory over the Three Worlds: having performed the yoga of one's own deity as taught in the Great Maṇḍala of Victory over the Three Worlds and having sealed it with the four seals, one should subsequently bind the great seals and so forth of the Dharma-maṇḍala and so on. In order to demonstrate that one should accomplish the deity to be accomplished by sealing it with the four types of seals taught in the Dharma-maṇḍala in one's presence, it is said: "Then, one should train in the wisdom of the Dharma-seal of the Vajra family." The wisdom of the Dharma of the Vajra family is the Dharma-maṇḍala. The seals are the Dharma-seals of the wisdom of the Vajra family, namely: the great seal (mahāmudrā), the commitment seal (samayamudrā), the Dharma seal (dharmamudrā), and the action seal (karmamudrā).
"By the application of vajra wisdom" means by the application of the dharma-maṇḍala as taught in the Vajradhātu. "Light of dense, blazing garlands" means one should meditate on Vajra-Hūṃkāra and the others. This is what is being shown: upon the moon-maṇḍalas on the lion-thrones and so forth, one should place a five-pronged vajra resting in water. Above that, with both hands forming the vajra-binding mudrā, one should meditate on Vajra-Hūṃkāra and the others, up to Vajrāveśa, abiding in meditative absorption with their own mudrās at the heart, possessing light of dense, blazing garlands. Vairocana should be meditated upon according to the method taught in the Vajradhātu dharma-maṇḍala. Then, regarding the phrase "one should train in the wisdom of the samaya-mudrās of the dharma of the vajra family," the samaya-mudrās of the dharma of the vajra family are the samaya-mudrās of the dharma of the vajra family; one should train in the wisdom of those. Regarding "from the samaya-wisdom of meditative absorption," the samaya-mudrās are the samaya-mudrās as explained in that Vajradhātu dharma-maṇḍala, which arise from the vajra-binding. "Endowed with two HŪṂs" means that having raised the two threatening fingers of that very [mudrā] and made them like needles, one should perform the threatening gesture while reciting the mantra of whichever deity, such as Vajra-Hūṃkāra, is appropriate.
"Having placed them in their respective positions" means: sitting in the cross-legged posture, supine, twisted to the right, and likewise twisted back; these four are the positions at the heart, which are the maṇḍalas of Vajrasattva and the others. Placing them at the forehead, the nape of the neck, the shoulders, and the smile; placing them in the mouth and at the heart, and the sword; placing them at the heart and emitting them from the mouth; placing them at the crown, the chest, and the mouth; and likewise the two index fingers bent forward—these are the samaya-mudrās in their proper sequence, beginning with the wrathful Vajrasattva and ending with the wrathful Vajramuṣṭi. The remainder are the very samaya-mudrās taught in the Great Maṇḍala of Victory over the Three Worlds.
Then, regarding "the training in the wisdom of the dharma-mudrā, which is the dharma-samaya of the Vajra family": the dharma-samaya of the Vajra family is the dharma-mudrā; it is the training in and the teaching of its wisdom. The syllable phaṭ is to be placed upon the tongue of the wrathful Vajrasattva. Śaṭ is for the King. Maṭ is for the Passionate One. Saṭ is for the Auspicious One. Raṭ is for the Jewel One. Taṭ is for the Sun. Dhaṭ is for the Glorious One. Haṭ is for the Laughing One. Dheṭ is for the Dharma One. Haṭ is for the Sharp One. Phaṭ is for the Cause. Dhaṭ is for the Spoken One. Dhaṭ is for the Action One. Bhaṭ is for the Protector.
Gṛṭ refers to the yakṣa. Riṭ refers to the fist. The remainder should be understood as that which was taught in the Great Maṇḍala of Victory over the Three Worlds. Then follows the training in the wisdom of the action mudrā of the samaya of the Vajra Family Dharma.
"Forming the two Dharma fists" refers to the samaya mudrā of the Vajra Fist, the wrathful action mudrā of the Dharma Maṇḍala; this is also explained in that very context. Having formed those two, all action mudrās should be bound. The application is as follows:
"The left vajra index finger should be raised into the right"—this is for Vairocana.
"With both [hands] in a majestic brandishing gesture" is for Vajra Hūṃkāra, the wrathful Vajrasattva, and the wrathful Vajrasattvī.
"Remaining in the manner of holding a hook" is for Vajrarāja.
"In the manner of shooting an arrow" is for Vajrarāga.
"Placing the gesture of granting 'Excellent' at the heart" is for Vajrasādhu.
"The empowerment is the two vajras" is for Ratna Hūṃkāra, the wrathful Bhṛkuṭī, and the wrathful Vajraratnī.
"Displaying a sun at the heart" is for the wrathful Sūrya.
"Placing the elbow on the left" is for the wrathful Śrī.
"Likewise, turning the face around" is for the wrathful Hāsa.
"Opening with the left hand of the right" is for Dharma Hūṃkāra and the wrathful Vajradharma.
This is the mudrā of the wrathful Vajradharmā. At the heart, the left hand holds a sword in a bowing gesture; this is the mudrā of the wrathful Tīkṣṇa. Whirling a circle of firebrands; this is the mudrā of the wrathful Hetu. Bringing two vajras forth from the mouth; this is the mudrā of the wrathful Bhāṣita. Performing the vajra dance and placing the palms spread out upon the crown of the head; this is the mudrā of Karmahuṃkāra, the wrathful Vajrakarma, and the wrathful Vajrakarmā. The armor gesture is the mudrā of the wrathful Rakṣa. The two little fingers are like fangs; this is the mudrā of the wrathful Yakṣa. Pressing the two fists together; this is the mudrā of Vajramuṣṭi. In the manner of the vajra pride, one should bow with a shifting intention; this is the mudrā of Lāsyā. Binding a garland is the mudrā of Mālā. Bringing forth from the mouth is the mudrā of Gītā. Performing the vajra dance is the mudrā of Nṛtyā. With the vajra fists, offering incense downward in that same manner is the mudrā of Dhūpā. Scattering one’s own fists upward is the mudrā of Puṣpā. Joining the thumbs and binding them tightly is the mudrā of Dīpā. Extending them fully to anoint is the mudrā of Gandhā. Binding the index fingers like a hook and extending the little fingers as a great hook is the mudrā of Aṅkuśa. Knotting the wrists is the mudrā of Pāśa. Knotting the two index fingers is the mudrā of Śṛṅkhalā. Pressing the two backs together is the mudrā of Vajrāveśa. Since all of these arise from the dance, they are the action mudrās. This concludes the commentary on the Dharma Maṇḍala of Victory over the Three Worlds.
Having thus taught the Dharma maṇḍala of Victory over the Three Worlds, in which the Dharma mudrā is primary, the compiler now intends to explain the Action maṇḍala of Victory over the Three Worlds, in which the Action mudrā is primary, in order to care for those beings to be tamed. To this end, he says "Then," and so forth. The word "then" indicates immediate succession; it means "immediately following the initial application." Here, the "initial application samādhi" should be understood as that which was taught in the Dharma maṇḍala of Victory over the Three Worlds. "The Blessed One" refers to Vairocana. "The vajra-action samaya of all the Tathāgatas" refers to the Action maṇḍala of the Vajra family of the Blessed One Vairocana. "That which arises from the Sattva-vajra at the heart" means that which originates from the Sattva-vajra; it is that which emerges from it. "Blessed by that" refers to the samādhi that generates and stabilizes the Action maṇḍala. Having entered into and actualized that state, he spoke and uttered this supreme vidyā of his own. This is what is being shown: in order to generate the Action maṇḍala of his own Vajra family yoga as the Blessed One Vairocana, and in order to stabilize the Sattva-vajra residing at the heart of Vajrasattva, [he entered that samādhi].
They focused their minds one-pointedly. Likewise, Vajrapāṇi, Vajragarbha, Vajralocanā, and Vajraviśva, in order to generate the activity maṇḍalas of the bodhisattvas of their respective vajra families and to stabilize Vajrasattva residing in their hearts, focused their minds one-pointedly and spoke these respective vidyās. Then, regarding the bodhisattva mahāsattva named Vajrapāṇi: the word "then" (tatas) means immediately following, specifically after the five types of vidyās were spoken. One should connect this to the statement that the goddesses are generated from their own hearts and placed upon moon maṇḍalas. Here, Vajrapāṇi is Vajra-hūṃkāra. The word "also" (api) is used because it refers back to the dharma maṇḍala of the vajra family. Their own family is the vajra family. "Offering" refers to the great offering. It is characterized by empowerment, dharma, and activity. The extensive ritual for this involves generating the goddesses who perform the essential activity of generating the awakening mind through the ritual of Victory over the Three Worlds, taming migratory beings, and completely fulfilling the intentions of all sentient beings; these are the goddesses who perform the extensive ritual of offering. "Generated from their own hearts" means emanated. If one asks what they do, it says "in all world systems."
All the Tathāgatas residing in all the world systems of the ten directions are invited, brought under control, and pleased. For the purpose of accomplishing all activities, the Blessed One performs the buddha-miracles and emanations of all the Tathāgatas, such as the "perfect union" and so forth. "Inviting" is the act of summoning. "Bringing under control" is the application of one's own samaya-mudrā to one's own awareness. "Passionate attachment" is the actualization of that nature by meditating on it as one's own identity. "Accomplishing all activities" is the accomplishment of bodhicitta and so forth. Because one perfectly applies oneself to performing the very purpose of those results as they have been explained, it is "for the sake of those very results." In that context, "perfect union" is the act of establishing. Having performed such various miracles and emanations of all the Tathāgatas, [the text says]: "In the manner of the great maṇḍala of the Vajra Expanse." This means that just as in the great maṇḍala of the Vajra Expanse the Blessed One Vairocana, Vajrasattva, and others reside, completely surrounded in the cardinal and intermediate directions, so too here the Blessed One Vajrapāṇi, in the form of Hūṃkāra and others, resides upon the moon maṇḍala. Then, from the words "the Blessed One" and so forth...
The passage ending with "abiding and seated upon the moon maṇḍala" teaches the second meditative stabilization, known as the "Supreme King of Maṇḍalas" of the activity maṇḍala of the Vajra family. Then, beginning from the sections on the withdrawal and the consecration, one should understand that this is the third meditative stabilization, known as the "Supreme King of Activity" of the activity maṇḍala of the Vajra family, according to the method explained in the Vajradhātu. In order to show that the siddhis taught in the activity maṇḍala of the Vajra family are to be accomplished by obtaining the samaya and empowerment of the activity maṇḍala of the Vajra family, the passage beginning with "Then Vajrapāṇi" and so forth teaches the extensive ritual procedures for the master and the entry of the disciples. The word "then" (tatas) indicates the sequence of the context; it means that one now commences the extensive ritual procedures for the master and the entry of the disciples. The word "this" (idam) refers to what is present in the mind. The "samaya of Vajra activity" refers to the rituals for summoning all the tathāgatas and so forth. "Extensive" means manifold, in the sense of the distinct divisions of the maṇḍalas of Vairocana, Vajra-hūṃkāra, Ratna, Dharma, and Karma-hūṃkāra. The "explanation" is the teaching of that activity maṇḍala. The word "then" (tatas) indicates immediate succession; it means immediately following the preliminary service (sevā).
This is what is being shown: having performed the yoga of the glorious Vajra Hūṃkāra according to the ritual explained in the Great Maṇḍala of Victory over the Three Worlds, and having performed the mahāyoga accomplishment taught therein, one should then emanate the activity maṇḍala in one’s own heart through mere words. Having established the deities through one’s own awareness and performed the meditation, one should recite one’s own awareness-mantra ten thousand times for each deity. Alternatively, preceded by the meditation on the three samādhis taught in the activity maṇḍala, one should engage in the awareness-vow and meditate until the activity maṇḍala becomes manifest. Then, that maṇḍala should be drawn. The word "then" (de nas) has the sense of "for that reason." Because the accomplishments taught in the activity maṇḍala will not be achieved if one does not enter the activity maṇḍala, the activity maṇḍala for achieving those accomplishments shall be explained. The phrase "the supreme activity maṇḍala" is easy to understand. If one asks what it is like, it says, "because it is similar to the Vajra Expanse," which means it is similar to the emanation maṇḍala. If one asks what its name is, it says, "it is explained as the Vajra of Activity." "In the manner of the great maṇḍala, all maṇḍalas should be laid out with the cord."
Regarding the phrase "thus it is said," all these maṇḍalas should be laid out with the lines just like the great maṇḍala of Victory over the Three Worlds. As for the line, "In the center of the central maṇḍala, one should place the image of the Buddha," this means one should place the image of the Blessed One Vairocana. Regarding the line, "In all directions of the Buddha," this means that in the four directions of the Blessed One Vairocana, the four mudrās such as Vajrasattvī and so forth should be drawn according to the manner of the great maṇḍala of Victory over the Three Worlds. Regarding the line, "In the four maṇḍalas as well, the four such as Vajra and so forth," this means that Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra should be placed according to the manner of the great mudrās explained in the great maṇḍala of Victory over the Three Worlds. Regarding the line, "In all directions of those, the great offerings are arranged," this means they should be drawn with the vidyā-mantras of the wrathful Vajrasattva. Likewise, it continues up to the point: "The one who assumes the form of the wrathful Vajrāveśa should be drawn with the vidyā-mantra of Vajrāveśa." Those who assume the forms of Maitreya and so forth should be drawn with the vidyā-mantras of Maitreya and so forth. Regarding the phrase, "The mudrās of Vajrakarma are explained," this refers to the vidyās of the goddesses residing from the wrathful Vajrasattvī up to the wrathful Vajramuṣṭī.
At the time of manifesting as the five lords, such as Vairocana and the others, that very vidyā (knowledge) explained [previously] will perform all activities. The remainder should be understood as the vidyā taught in the great maṇḍala of the dhāraṇī of Victory Over the Three Worlds. Then, having drawn the maṇḍala, the master enters by means of the ritual for entering the great maṇḍala of Victory Over the Three Worlds. Then, having taken up the crossed vajra and performed the extensive ritual, he admits the disciples and bestows the empowerment of the crossed vajra. He then gives the samaya (vow): "You must make the offering every day of the sixteen offerings of the samaya of all the tathāgatas to all the tathāgatas." The remaining ritual for admitting the disciples should be performed according to what is taught in the great maṇḍala* of Victory Over the Three Worlds.
Having thus extensively taught the ritual of the master's activities and the ritual for admitting the disciples, now the wisdom of the accomplishments (siddhi) taught in the activity maṇḍala of the master who has obtained the samaya and empowerment in the activity maṇḍala of Victory Over the Three Worlds will be shown. It is said: "Having generated the wisdoms of the activities of the vajra family." The meaning is that one should generate and demonstrate the definitive nature of the activities of the wisdoms of the activity maṇḍala of the vajra family, such as the wisdom of pacifying and so forth.
Regarding that, the statement "first of all, one should train in the wisdom of pacification and so forth" means that it is called "pacification" because it pacifies illnesses and the like. The mudrā for the purpose of the activity of pacification is the mudrā of pacification and so forth, which is the mudrā of supreme enlightenment. The wisdom of that is what is to be trained in.
Regarding the line, "The fire of sweet sacrificial wood, well-kindled, of the Vajra Wrathful One," this means that one should perform the yoga of Vajra Hūṃkāra as taught in the Great Maṇḍala of Victory over the Three Worlds. Having performed one hundred thousand recitations of his mantra, and having also recited one hundred thousand recitations of the mantras for the activities of pacification and so forth, one should then perform the fire offering (homa). Having prepared the maṇḍala or performed the preliminary rites, one should perform the fire offering for pacification and so forth. As it is said: "Having performed the preliminaries, one should perform the activities of the fire offering."
In the ritual of pacification, one should kindle a fire using sweet fuel wood such as the plakṣa tree, which is mixed with milk. Remaining in a state of profound meditative equipoise, one should observe the ascetic discipline for a long time. Without distraction, remaining in equipoise, and through the yoga of Vajra Hūṃkāra or whichever other deity is appropriate, one should enter the meditative absorption of the Vajra Wrathful One and burn sesame seeds. One should place the deity in the center of the hearth according to the ritual and offer [the substances] into the hand [of the deity].
If one asks, "What does this do?" it is stated: "It burns away misdeeds." This refers to the forms of misdeeds, fevers, malevolent spirits, and so forth. The phrase "by those very sacrificial woods" means that the extensive ritual of pacification just explained should be performed.
By burning branches of dūrvā grass together with butter for the rite of pacification, one’s lifespan will increase. Regarding the phrase "by those very same sacrificial woods": if one kindles the fire according to the pacification ritual and performs oblations of kuśa grass with sesame oil according to the pacification ritual, one will be constantly protected. Regarding the phrase "first with pungent sacrificial woods": having kindled the fire with fuel from trees such as nimba, one performs an invocation homa according to the invocation ritual, using oblations of thorny se ba wood to perform the invocation. Regarding the phrase "by those very same sacrificial woods": this refers to what is taught in the ritual for invocation. If one performs oblations of red flowers or even fruits according to the ritual for the vaśīkaraṇa (subjugation) homa, people will become attached. Regarding the phrase "having kindled the fire with those sacrificial woods": if one performs a homa with iron filings according to the ritual for wrathful activity (abhicāra) using bitter fuel from trees such as nimba, the target to be accomplished will be bound. Regarding the phrase "by those very same sacrificial woods": having kindled the fire with the aforementioned fuel, if one performs a homa with the bitter fruits of nimba and so forth according to the ritual for wrathful activity, the target will die. Regarding the phrase "the wise one with sour sacrificial woods": having kindled the fire with sour sacrificial wood, if one performs a homa with sour flowers and fruits according to the ritual for subjugation, the one to be subjugated will become a supreme and excellent [devotee]. Regarding the phrase "by those very same sacrificial woods": having kindled the fire with the fuel just described, [one proceeds].
If one performs a fire offering of the desired fruit through the rite of pacification, one will take on whatever form is desired. In that context, the "desired fruit" refers to the fruit of the aśoka tree; some say it is the mātulunga. With such sacrificial fuel (samidh)—meaning, having kindled the fire with the aforementioned fuel—one should use sacrificial fuel from the tips of thorny branches according to the rite of pacification. Regarding "with the invisible flowers": if one performs a fire offering with udumbara, aśvattha, nyagrodha, and so forth, one will become invisible if so desired. Regarding "with those very sacrificial fuels": having kindled the fire with the aforementioned fuel, if one performs a fire offering according to the rite of pacification with the flowers of the "sky-vine" (gaganalatā), one will travel through the sky. In that context, the "sky-vine" is a vine that grows upon the trunk of a tree without a root. Regarding "the sacrificial fuel for the wrathful in meditative equipoise": having kindled the fire with fuel from the nimba tree, one performs a fire offering of vajra-flowers according to the rite of magnetizing; one should perform the fire offering with the flowers of that four-cornered vajra-tree. Regarding "with those very sacrificial fuels": having kindled the fire with the aforementioned fuel, if one performs a fire offering with a garland offered to the Blessed Vajrasattva and others according to the rite of magnetizing, they will act according to one's command. Regarding "having kindled the fire with that sacrificial fuel": having kindled the fire with the aforementioned fuel, according to the rite of magnetizing, [one offers to] the Blessed Vajra-Hūṃkāra and...
One should perform the fire offering with a rosary offered to Vajrapāṇi. Regarding the phrase "with those very fuel sticks," this means that after the fire has been kindled as just explained, one should perform the dharma fire offering according to the ritual for subjugation. This is what is being shown: having performed the yoga of Śrī Vajra-hūṃkāra and so forth, one should construct a maṇḍala in the manner described, or otherwise construct a hearth for pacification and the other rites.
In that regard, for pacification, one should dig a circular pit in ground of white color, one cubit in width and twelve finger-widths in depth. It should be surrounded on all sides by a rim four finger-widths wide and four finger-widths in height, set back four finger-widths from the inner edge. At the four corners of the rim, one should place three-pronged vajras. Furthermore, in the center of the hearth, one should place a five-pronged vajra eight finger-widths in size upon the central lotus of the maṇḍala. One should smear the hearth with white earth and smear the entire exterior with cow dung. Again, one should smear the ground of the hearth with white sandalwood and scatter fragrant white flowers.
For enrichment, the hearth is square. One should dig a pit in yellow ground, two cubits in width and one cubit in depth. Leaving a space of eight finger-widths from the inside, one should construct a rim surrounding it that is eight finger-widths in height and width. In the center of the hearth, one should place a jewel-vajra six finger-widths in size at the hub of an eight-spoked wheel. One should smear the hearth with yellow earth, smear the entire ground of the hearth with yellow-scented substances, and scatter yellow flowers.
For wrathful rites, it is rough and...
In a location that is salty, cracked, uneven, or the color of the sky, one should dig a triangular hearth. It should be twenty finger-widths in width and ten finger-widths in depth, with its opening facing north. Leaving a space of three finger-widths from the inside, it should be surrounded on all sides by a rim three finger-widths in both height and width. In the center of the hearth, upon a trident, one should fashion a five-pronged wrathful vajra measuring eight finger-widths. The hearth should be constructed with black earth, and its floor should be smeared with black earth. One should then scatter the dung of donkeys and camels, the ashes of cremated corpses, or foul-smelling flowers, or else fragrant flowers.
It is said: "With blue and red grains, or else with oily substances."
For the rite of summoning, one should dig a hearth on red ground in the shape of a single-pronged vajra, measuring one cubit in width and twelve finger-widths in depth. Leaving a space of four finger-widths from the inside, it should be surrounded on all sides by a rim four finger-widths in height and width, shaped like a single-pronged vajra. In the center of the hearth, one should place an iron hook measuring eight finger-widths. Regarding the anointing and scattering in the hearth for the rite of subjugation, one should follow the procedures as they will be explained later. For the rite of subjugation, one should dig a bow-shaped hearth on red ground, measuring one cubit in width and twelve finger-widths in depth. Leaving a space of four finger-widths from the inside...
In the center of a hearth that is four finger-widths in height and breadth and is completely surrounded by a rim in the shape of a bow, one should draw a vajra and a sixteen-petaled lotus. Then, having smeared the hearth with red earth, one should further smear the hearth with red fragrant substances and scatter red flowers.
Then, for the rites of pacifying, enriching, and magnetizing, the vessel of all-purpose water over which the mantra of Vajrayakṣa has been recited, and the vessel of the offering water over which the mantra of one’s own deity has been recited, should be placed on the left side. For the all-purpose rite, they should be placed on the right side according to the specific application. For the rites of summoning and binding, the two vessels should be placed on the right side, and all the ritual implements should be placed on the left side.
Then, one should perform self-protection. For pacifying and magnetizing, one should protect oneself with the Vajroṣṇīṣa. For enriching, one should protect oneself with the Vajrūrṇā and a tilaka of ash. For the rites of summoning, killing, binding, and wrathful activities, one should protect oneself with the mantras and mudrās of Vajroṣṇīṣa and the others.
In that regard, one should place the Vajroṣṇīṣa at the crown of the head; the mantra is: OṂ HŪṂ BANDHA HAṂ. At the brow, the Vajrūrṇā: OṂ SARVA-ADHIPATI STVAṂ ABHIṢIÑCĀMI BHURBHUVAḤ SVAḤ. At the mouth, the Vidyottama: OṂ DHARMA. At the heart, the Takkirāja: TAKKI HŪṂ JAḤ.
At the region of the navel is Yamāntaka: aho vajra hi. At the region of the waist is the Vajra Girdle: kane dune hūṃ phaṭ. On the right shoulder is the Vajra Hook: oṃ vajra ākarṣaya hūṃ jaḥ. On the left shoulder is the Vajra Noose: oṃ mahāvajra pāśa hrīḥ. On the right forearm is Vajrakīlika: oṃ vajrakīlika ho tvam. On the left forearm is Vajragarva: he vajragarbha siddhi siddhya taṭa. On the right hand is Vajrabandha: oṃ vajradṛḍhasamaya stvaṃ. On the left hand is Vajramuṣṭi: oṃ vajramuṣṭi rudra rudra maṭa hūṃ phaṭ. On the right thigh is Vajrasena: oṃ hrīḥ padmadhara avalokaya maṃ. On the left thigh is Vajrakrodhacūḍa: hūṃ vajravainayaka adhipamāraya ṭa. On the kneecap of the right knee is Vajrapraṇāma: oṃ mahāvajra praṇamyaya hūṃ. On the kneecap of the left knee is Vajrapātana: oṃ baṃ vajraprapātaya sarvagarbhaya hūṃ. On the right shin is Vajranūpura: oṃ hūṃ vajranūpuracala ve caṃ hūṃ phaṭ. On the left shin is Vajraśṛṅkhala: oṃ hūṃ vajraśaṅkala bandha pītaya kad dhe sphoṭaya baṃ phaṭ. On the right foot is Vajratīkṣṇa: hūṃ mahāvajra akrama akrama sarva hara hara vajracchinda hūṃ. On the left foot is Vajratīkṣṇa: hūṃ mahāvajra akrama akrama sarva hara hara vajracchinda hūṃ.
Place Vajravega upon the left foot; the essence mantra is as follows: Oṃ mahāvajravigaccha dhāpānaya sarvān hūṃ phaṭ. Their mudrās are as follows: having bound the two vajra-fists, link the two little fingers like an iron chain and extend the two index fingers; this is the mudrā for rousing all. Reversing that, place the tips of the two index fingers at the crown of the head; this is the mudrā of Vajroṣṇīṣa. Reversing that, place the tips of the two index fingers at the brow; this is the mudrā of Vajrabhrū. Placing that same mudrā at the mouth is the mudrā of Vajravidyottama. Drawing that same mudrā to the heart with the hooks is the mudrā of Kāmarāja. Turning that same mudrā and pointing the tips of the index fingers toward the navel is the mudrā of Yamāntaka. Placing those same fists at the level of the waist is the mudrā of the Wrathful Girdle. Placing the hooks of the two index fingers of that same mudrā on the right shoulder is the mudrā of Vajrāṅkuśa. Grasping the middle of the left threatening gesture with the hook of the right index finger and placing it on the left shoulder is the mudrā of Vajrapāśa. Binding the two vajra-index fingers in a knot at the level of the heart is the mudrā of Vajrakīlika. Placing the tips of the index fingers of that same mudrā on the left thigh is the mudrā of Vajragarva. Binding the index fingers of that same mudrā to each other like an iron chain and placing them at the heart is the mudrā of Vajrabandha.
Pressing the backs of the thumbs with the tips of the two index fingers is the mudrā of Vajramuṣṭi. Forming the two index fingers like lotus petals is the mudrā of Vajrasena. Taking the left index finger with the right index finger as if shooting an arrow, drawing it back and placing it to the left is the mudrā of Uṣṇīṣa. Placing that same mudrā facing downward is the mudrā of Vajrapraṇāma. Lowering that same mudrā to the left and swiftly snapping it open is the mudrā of Vajraprapāta. Linking the index and little fingers of that same mudrā like an anklet is the mudrā of Vajranūpura. Linking the index and thumbs of that same mudrā in a chain is the mudrā of Vajraśṛṅkhala. Moving that same mudrā forward is the mudrā of Vajratīkṣṇa. Moving that same mudrā quickly in a circle toward the mouth is the mudrā of Vajravega.
Having thus performed the self-protection, one should take water consecrated by the recitation of the Vajrayakṣa mantra with the tip of a kuśa blade and purify all the ritual implements from the right side. Kindling the fire with the mudrā and mantra of Vajrayakṣa, one should purify it three times with water consecrated by that same mantra, place it in the hearth, and ignite it with a bellows while reciting "Oṃ vajrajvāla hūṃ." Reciting the syllable "Hūṃ" seven times, one should nourish the fire with ghee.
With the practitioner in meditative equipoise, having recited the mantra over the kuśa grass and then placed it [in the hearth], all accomplishments will be thoroughly attained. First, one should place [the hearth] facing east.
The tip of the second [blade of kuśa grass] should be pointed south, the tip of the third pointed west, and the fourth pointed north. Furthermore, a large quantity of kuśa grass should be spread over the hearth with its tips pointing toward the east. One should consecrate the kuśa grass with the mantra oṃ vajrasattva āḥ and then place it.
Then, generate the hearth by means of the seed syllable of one’s own deity. In its center, from the syllable oṃ, arises a lotus seat. Upon that, from the previously explained essence mantra, arises the Vajra Fire, orange-red in color. His first left hand holds a staff, the second a water-pot; his first right hand holds a three-pronged vajra, and the second a pouring ladle. Visualize a blazing garland of uṣṇīṣas upon his head. Then, having invited him with the wrathful king Takkirāja, one should summon, enter, bind, and subjugate him with the activity mudrās of the wrathful Vajrāṅkuśa and so forth. Having thus established him in the center of the fire hearth, one should fashion the form of the Fire God (Agni).
Having expelled obstructors with Vajrayakṣa and performed the protection, one should close the door with the Vajra Fist and thoroughly protect all with the Vajra Armor. Then, with the fire’s own mantra and the knowledge-mantra oṃ pravārasatkāra pratīccha svāhā, one should offer the foot-bath and the water for the face.
The mudrā is as follows: form the right fist with all the fingers like earrings, and make the thumb and index finger like tongs. With this mudrā, one should offer the flowers and so forth. Having offered in that manner, one should extend the fingers.
Then, having bound the samaya mudrā of fire and accomplished the fire, one should recite three times: OṂ VAJRA ANALA MAHĀBHŪTA JVALĀYA SARVABHASMIṂ KURU SARVADUṢṬĀṂ HŪṂ PHAṬ | DṚŚYA JAḤ HŪṂ BAṂ HOḤ | SAMAYA STVAṂ SAMAYA STVAṂ AHAṂ | OṂ VAJRA ANALA MAHĀBHŪTA JVALĀYA SARVABHASMIṂ KURU SARVADUṢṬĀṂ HŪṂ PHAṬ.
Then, the mudrā is as follows: having formed the two outer vajra fists, making the right one like a blazing flame is the samaya mudrā of fire. Having visualized a white vajra on the tongue of the fire deity, reciting OṂ JVALA JVALA HŪṂ PHAṬ, placing it upon the tongue of the fire deity is the dharma mudrā. Having visualized a crossed vajra at one's own heart from the syllable A, reciting the mantra and binding it in the manner of the great mudrā arising from dance is its mudrā. Having visualized a blazing five-pronged vajra at one's own heart from the syllable HŪṂ, holding a staff in the left hand and a three-pronged vajra in the right hand, reciting the mantra and assuming that form is the mahāmudrā. Then, having conferred empowerment upon it with the vajra-ratna mudrā, one should abide firmly in the samaya.
OṂ VAJRA SAMAYA GṚHṆA BANDHA SAMAYA | VAJRA SATVA SAMAYA | MANUSMARA SARVA TATHĀGATA SAMAYA STVAṂ | DṚḌHO ME BHAVA | STHITO ME BHAVA | AHARYO ME BHAVA | APRATIHARYO ME BHAVA | SARVA KARMASU CA ME | CITTAṂ ŚREYAḤ KURU HŪṂ | HA HA HA HA HO HŪṂ. With this and—
One should bind the mudrā of the wrathful deity Tiriṇṭiṇi and then recite: "This vajra is the great vajra, blessed by all the buddhas. If one transgresses this samaya, the families will be swiftly reduced to ashes. OṂ HANA SAMAYA HŪṂ PHAṬ." Having said, "You must do what I have commanded," one should establish [the disciple] in the samaya through the application of the mudrā. In this regard, the mudrā is as follows: "Having formed the samaya of the Sattvavajra, press the two thumbs together; at the tips of the little fingers, one holds the sharp samaya of the vajra." With this and the mantra "OṂ VAJRA BANDHA HAṂ," one should join [the disciple] to their own samaya. Having applied the mudrā, one should say, "Be intent upon this!" In this regard, the mudrā is as follows: "Having firmly bound the Vajrarakṣa samaya, press it with the Vajrabandha; this is the samaya of protection, which protects all sentient beings."
Furthermore, the mantrin should offer the arghya water and, having performed the sprinkling three times, purify [the area] three times with the water of the recitation of Vajrayakṣa. Having perfectly protected it with the Vajrarakṣa mudrā, one should make offerings with the five types of offerings. Then, having perfectly worshipped with the four offerings of Lāsyā and so forth, one should offer three ladlefuls of ghee into the fire that accords with the activity, using one's own mantra. Then, one should examine whether or not there are obstructing spirits (vighna). In this regard, the recitation that accords with the activity is as follows:
Regarding that, if one is performing a pacifying rite: preceded by bathing three times, one should don an upper and lower garment of unblemished white cloth. With a compassionate, disciplined, and celibate mind, facing the eastern direction, one should sit upon a soft, comfortable seat or a lotus seat. Taking the offering ladle with the mudrā of supreme enlightenment, and possessing a peaceful disposition, one should visualize the fire deity in a white form and offer three ladlefuls of ghee into the fire.
For an enriching rite: one should visualize the fire deity in a yellow form, joyful and delighted, adorned with yellow ornaments. One should sit upon an excellent seat with the body held straight, wearing various or yellow garments, adorned with yellow ornaments, the face anointed with fragrant scents, and wearing a garland of flowers. Facing the northern direction, with a joyful mind, one should make perfect offerings of the five yellow-colored offerings, such as the goddess Lāsyā and so forth. Taking the offering ladle with the "jewel fist" mudrā, one should perform the fire offering.
For a rite of wrathful activity: one should visualize the fire deity as black in color, with bared fangs, terrifying, and adorned with bone ornaments, wearing a black upper and lower garment draped over the left shoulder. One should oneself wear a blue upper and lower garment, and [prepare] offering substances such as black scents and so forth.
Sitting on a firm seat facing the direction of Yama, one should manifest as the wrathful deity in person. Having made the five types of offerings blue and having properly worshipped with the Lāsyā goddess and the others, one should perform the fire offering with the wrathful fist of the left hand. For magnetizing and summoning, all should be understood as red; the distinction is as follows: for the activity of magnetizing, one should sit in the vajra posture on a comfortable seat facing west. For summoning, one should sit on a firm seat facing upward. In that regard, for magnetizing, one uses the lotus fist. For summoning, one should perform the fire offering with the right and left wrathful fists of the great mudrā of the wrathful Vajrāṅkuśa.
Thus, it is said:
Having performed the ladle-offering three times, the one skilled in characteristics should examine the blazing fire. Through the signs of accomplishment by mantra, its certainty will arise:
Like a rainbow, auspicious,
With a color like broken coral,
Whirling to the right and oily,
With a color like moist leather,
Having the shape of the pouring and ladling spoons,
With a color like vermilion or lapis lazuli,
Appearing like a trident, a vajra, a śrīvatsa,
A fish, a conch, a lotus,
A victory banner, a parasol, and a vase,
Or like a fly-whisk and a swastika.
With the deep sound of a flute or a long drum,
Fragrant and pleasing to the mind,
Golden, white, smokeless,
Clear, stainless, and like the light of the sun—
That which blazes auspiciously, whirling to the right, is the sign.
For pacifying, the color is white; for enriching, it is yellow; for magnetizing, it is red; and for wrathful activities, it is blue or black. Alternatively, a single-pointed flame is auspicious; two-pointed flames are middling; and three-pointed flames are inferior. Thus should the practitioner understand them in brief. So it is said. Likewise, the vajra hook, the arrow, and so forth are also the hand implements of all deities, and thus they become signs of accomplishment.
Smoke swirling, sparks scattering, rising with the feet, a weak blaze, quickly extinguishing, a luster lacking majesty, coarse and black in color like the flesh of a corpse, resembling a spear or a sieve, or likewise like the head of an ox, the smell of a human corpse or fish, or even the sound of a donkey, the fire being scorched by the burner, quickly subsiding, or having a form that is fierce and terrifying—such fire is possessed of obstacles. Having recognized it as being possessed of obstacles in this way, one should perform the cleansing sprinkling as before. Having purified it with the mudrā and mantra of Vajrayakṣa, one should thoroughly protect it with the guard. Reciting "OṂ VAJRAYAKṢA KRODHA KHADA KHADA HŪṂ PHAṬ," one should pour seven ladles of clarified butter. Then, pressing the tip of the right index finger with the thumb, and while reciting this mudrā and the mantra of the Fire God, one should perform the ritual rinsing three times with water over which Vajrayakṣa has been recited. Having performed the cleansing sprinkling as before, one should place the syllable HŪṂ upon the tongue.
One should perform three or seven oblations of the ladle and spoon. For the fire ritual of pacification, one should offer while the deity’s mouth is slightly open. Likewise, for the activities of magnetizing, enriching, summoning, and the wrathful activity itself, one should understand that the offerings are to be presented with the deity’s own mantra while the mouth is wide open. All substances that are to be melted should be offered into the mouth. The sacrificial wood, as well as powdered human bone and so forth, should be offered into the maṇḍala of light. Yogurt, food, and so forth should be offered into the hands. Flowers should be offered to the head. Fragrant water should be offered to the heart. Incense should be offered to the nose. Having thus performed the oblations, all the substances should be offered individually three times each. The sequence is as follows:
To the blazing fire, first the sacrificial wood;
Then the butter, and after that the sesame;
After that, the yogurt, cooked rice, and so forth.
This is the summary of the ritual.
Then, having performed the sprinkling of water and the cleansing, the Fire God—either having dissolved into the form of the blazing fire, or else remaining in his own form in the southeast corner or on the veranda—should be established. Then, in the center of the fire, which is situated in a place corresponding to the activity of pacification and so forth, one should visualize the deity’s seat. For pacification, one should generate a white lotus from the syllable OṂ, and upon it, visualize Vairocana, white in color, with the mudrā of supreme enlightenment, by reciting VAJRA DHĀTU SVĀHĀ. Then, having performed the dissolution, one should praise him externally with the hundred and eight names, and then perform the summoning, entering, binding, and subjugating, visualizing him exactly as he was drawn.
Having cleared away obstacles with the Vajra Yakṣa and so forth, and having closed the door with the Vajra Fist, one should thoroughly protect the area with the Vajra Armor. Then, having presented the offering water and sealed [the deity] with the four mudrās, one should confer empowerment and present the five offerings, such as flowers, and the eight offerings, such as the Lāsyā goddess.
Then, having performed the four mudrās, one should present the offering water, the rinsing water, and the sprinkling water to the Blessed One. Following the ritual procedures, one should visualize the syllable HŪṂ upon the deity’s tongue and offer three or seven ladles of clarified butter. For pacifying activities, one should hold the large and small ladles with the mudrā of supreme enlightenment. Then, as previously explained, all the appropriate substances should be offered three times each. Those specific substances intended to be held with the large ladle should be offered with the large ladle; the fuel sticks should be offered with the hand. Then, one should burn away misdeeds with the burnt offering of sesame seeds using the large ladle.
In this regard, the essence mantra for the pacifying burnt offering is: OṂ SARVA PĀPAṂ DAHANA VAJRAYA [Name] PĀPAṂ NIRDAHANA SVĀHĀ. At the conclusion of performing the burnt offering in that manner, one should recite the family essence mantra, OṂ SARVA TATHĀGATA MUṢṬI VAṂ, and kindle the fire with three ladles of clarified butter while reciting the syllable HŪṂ. Then, having presented the offering water, the rinsing water, and the sprinkling water, one should praise [the deity] with the hundred and eight names, present all the offerings perfectly, and [proceed].
Having prostrated and presented the offering water, if one wishes to make a request for the sake of the desired siddhi and then release the mudrā, one should recite "Vajrasattva Vajrasattva" repeatedly. Then, having made the request: "Oṃ, you have accomplished all the welfare of sentient beings; please bestow the appropriate siddhi. Even after departing for the realm of the Buddhas, please return once again," one should bind the mudrā of Vajrasattvī, release it upward, and say "Vajrasattva Muḥ." In this way, the Blessed One should be requested to depart from the maṇḍala—the abode of the Victorious Ones—or from the realm of the Buddhas, according to the practitioner's aspiration.
Furthermore, through the application of the fire deity, one should request the deity to remain in the center of the hearth with flowers accompanied by the mantra. Having performed the sprinkling and the rinsing, one should satisfy the deity with the remaining substances of the fire offering. Then, having offered the ladle and the rinsing, and having performed the sprinkling, one should present the offerings and the offering water, and receive the desired siddhi. Then, having performed the previous recitation of "Vajrasattva" and having performed the release of the mudrā and so forth, one should exhort the deity to depart as before. By saying "Vajra Hūṃ Muḥ," one should release the mudrā from the crown of the head and request the departure. Then, having made offerings to one's own deity as before and requested the departure, one should arise. In this manner, one should practice daily through the application of four sessions or three sessions.
Just as one acts for oneself and others through pacification, so too here: "With red sacrificial wood, having well-kindled the fire, and having entered into meditative equipoise as the Vajra Wrathful One, burn away misdeeds by burning sesame seeds." Thus it is said. For enrichment as well, one should meditate on the Blessed One Ratnasambhava in the center of the hearth just as Vairocana was described, and perform the fire offering of rice with the jewel-fist. "Oṃ vajra puṣṭaye [name] puṣṭiṃ kuru svāhā," thus it is said. By this sequence: "Having well-kindled the fire with those very sacrificial woods, if one constantly burns rice, the household will undoubtedly flourish." Thus it is said. When accomplishing long life, one should meditate on the Blessed One Amitābha in the same manner.
In the center of the pacifying hearth, one should likewise perform all the ritual procedures. Facing the northern direction, one should burn branches of dūrvā grass together with butter while reciting this essence mantra: Oṃ vajrāyur amuka āyurdade svāhā.
With red sacrificial wood, the wise one should kindle the fire; by burning branches of dūrvā grass together with butter, life will increase.
Then, if one wishes to protect oneself and others, one should meditate on the Blessed One Amoghasiddhi within that very pacifying hearth. Having prepared the ladle of sesame oil in the same manner, one should perform the fire offering (homa) with kuśa grass branches and sesame oil, as previously explained. The mantra is: Oṃ apratihata-vajrāya amuka rakṣa kuru svāhā.
"By means of those very fuel sticks, one should thoroughly kindle the fire; if one burns kusha branches with sesame oil, protection is certain." Thus it is said. In a hearth shaped like a single-pointed vajra, one should kindle a fire with firewood such as neem and perform all the rituals. One should then perform the fire offering while visualizing the wrathful Vajrāṅkuśa there as before. "HŪṂ VAJRA ĀKARṢAYA [Name] SVĀHĀ." Regarding this: "First, with hot fuel sticks, by means of the samādhi of the wrathful vajra, having kindled the fire, one will summon [the target] with thorny seeds." Thus it is said. Alternatively, in a hearth for subjugation, one should kindle a fire with firewood such as neem and meditate on the Blessed One Vajrarāga in the center of the maṇḍala as before. One should perform the fire offering with red flowers and red fruits using the lotus-fist mudrā. "HŪṂ VAJRA RĀGAYA [Name] SVĀHĀ." Regarding this: "With those very fuel sticks, having kindled the fire with wrath, if one performs the fire offering with flowers, sesame oil, or even fruits, people will be paralyzed." Regarding this: In a hearth for wrathful rites, one should kindle a fire with the fuel sticks of the mouth as previously explained and visualize the Blessed One Vajrasphoṭa in the center of the hearth. One should perform the fire offering with iron filings using the wrathful-fist mudrā. "HŪṂ VAJRA BANDHAYA [Name] BANDHAYA SVĀHĀ." Regarding this: "The yogi, having become wrathful, should kindle that fuel stick with fire..."
"By burning iron filings, they become the vajra-binding itself," it is said. Likewise, in the hearth for wrathful rites, one should visualize the Blessed One Vajra Hūṃkāra exactly as he is. With the wrathful fist, one should perform the fire offering with bitter fruits such as neem and the like, using the mantra: HŪṂ VAJRA MĀRAṆAYA MARI UTPĀTAYA SVĀHĀ. It is said: "With those very same fuel sticks, having kindled the fire while in meditative equipoise, if one burns bitter fruits with a wrathful mind, death will occur in an instant."
In the hearth for magnetizing rites, having kindled the fire with sour wood as appropriate, one should visualize the Blessed One Vajrarāga in the center of the hearth. With the lotus fist, one should perform the fire offering with sour fruits and flowers, using the mantra: OṂ VAJRA PĀŚAKARAYE AMUKAṂ PĀŚAṂ MĀNAYA SVĀHĀ. It is said: "The wise one, having kindled the fire with wrath using sour fuel sticks, if one burns sour fruits and leaves, this is the supreme method for magnetizing."
Regarding the fire offerings for desired results, the fire offerings of invisible flowers, and the fire offerings of the celestial creeper: in the hearth for pacifying rites, one should visualize the Blessed One Vairocana exactly as he is, and perform three oblations with the mudrā of supreme enlightenment. Furthermore, regarding the fire offerings for bringing under control the Vajra Command-Executors, the Heroes, Vajrapāṇi, and the Buddhas: in the center of the hearth for magnetizing rites, one should visualize the Blessed One Vajrarāga.
Then, one should offer four ladlefuls with the lotus-fist. Regarding the common sequence for all previously explained fire offerings, there is this specific distinction: one should recite the family essence mantra HŪṂ VAJRA, offer the drinking water with the syllable HŪṂ, and then request the wrathful deities Vajra-Hūṃkāra, Vajra-Śṛṅkhala, and Vajra-Aṅkuśa, as well as the wrathful deity Tiriṇṭiṇī, to depart with HŪṂ MUḤ.
For the application of binding with the great wrathful Vajra-Śṛṅkhala, one should use: OṂ VAJRA SPHOṬA MAHĀKRODHA BANDHA BANDHA SARVA MĀYA HŪṂ BAṂ.
For the application of slaying by the Blessed One Vajra-Hūṃkāra, one should use the mantra ending in the syllable HŪṂ: OṂ SUMBHANI SUMBHA HŪṂ GṚHṆA GṚHṆA HŪṂ GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ ĀNAYA HO BHAGAVĀN VAJRA HŪṂ PHAṬ HŪṂ.
For the application of summoning with the wrathful Vajra-Aṅkuśa, one should use the mantra ending in the syllable JAḤ: OṂ VAJRA AṄKUŚA MAHĀKRODHA ĀKARṢAYA SARVA SAMAYA HŪṂ JAḤ JAḤ.
For the application of enrichment, one should also use the mantra ending in the syllable OṂ: OṂ VAJRA DHĀTU OṂ, which is the Blessed One Ratnasambhava.
For the application of magnetizing, one should use the mantra ending in the syllable HO: OṂ VAJRA RĀGA HO, together with the syllable HO, as the application of Vajra-Rāga.
One should use milky woods for the sacrificial offering, such as plakṣa, udumbara, nyagrodha, aśoka, cūta, śamī, pālāśa, kaśmarī, and so forth.
For others, one should perform a fire offering for pacification using sacrificial wood (samidh) from the moist tips of trees, one span in length, with both ends smeared with honey, milk, and ghee, and thoroughly soaked in white sandalwood water. One should also use barley, milk, curd, parched rice, dūrvā grass, kuśa sprouts, white sandalwood, mango leaves, priyaṅgu flowers, cooked rice, fragrant white flowers, nāgakesara, incense sticks, honey, ghee, and whatever other substances are available.
Regarding the fire offering for pacification: "One should offer balls of the finest food mixed with the three sweets; honey, ghee, and curd combined; black sesame, curd, and black ghee; śatapuṣpa, bilva, śāli rice, white rice, nāgakesara, lotus, karṇikāra ghee, all types of grains, and lāṅgalī. Likewise, one should perform the fire offering with sacrificial wood. Similarly, one should perform fire offerings with many substances for enrichment and other rites. The sacrificial wood should be the thickness of a thumb and one cubit in length; having smeared it with curd, milk, and ghee, one should perform the fire offering according to the enrichment ritual. In this context, for yellow sacrificial wood, one should avoid wood from the middle part and soak it in fragrant water." Thus it is said.
For the wrathful rites: white mustard, hot sesame oil, one's own blood, salt, black mustard, neem leaves, ashes, and the earth from a footprint; the dung of donkeys and the like, excrement, hair, nails, crow feathers, or marrow; and—
Urine or thorns, shards, bone powder, and likewise "great flesh" and so forth, kupida, nimbapa, charnel ground charcoal, firebrands, thorny creepers, and khadira wood—these the wise should employ in the fire ritual for the purpose of wrathful activity (abhicāra). Likewise, all the substances for burning should be smeared with blood and used for wrathful rites. To all of them, salt should be added, and the name of the enemy should be interspersed.
The sacrificial wood (samidh) should be ten finger-widths in length, produced from the root and split; its two ends should be sharp, and it should be smeared with poison, blood, and sesame. Having fashioned an image of the enemy, one should perform the fire ritual with ashes, charcoal, chaff, and so forth, or else with the substances for burning such as kaliñjara and salt. One should repeatedly cut up one's own name or image and offer them in the fire. Having pressed [the image] upon its heart, one should commence the fire ritual activities.
The palāśa, udumbara, plakṣa, nyagrodha, khadira, and "sun-born" (arka), viḍaṅga, āmra, and kaṇṭakārya, śamī, and that which is born from apāmārga, along with the aśoka—these are explained as the twelve types of sacrificial wood. For all activities, one should perform the fire ritual with fresh wood that has a single branch. For all activities, one should perform the fire ritual with wood that is curved, straight, fresh, and single-pointed, or with wood that has two points. Having sprinkled them with fragrant water, whatever substances are for pacification (śānti) and likewise for enrichment (puṣṭi) should be used. Whatever food one eats oneself [should also be used].
One should perform fire offerings for all activities. Every day, one should always burn sacrificial wood and even one's own food. Having positioned [the vessel] up to the knees, one should correctly perform the burnt offerings. If one burns four-finger-width pieces of turuṣka wood smeared with sesame oil, it is taught that all the gods will grant secrets, clarity, and freedom from disease. It is highly praised to always perform fire offerings with guggulu smeared with butter. Fire offerings with sāla wood are praised for various mantras. Having observed the activities of fire offerings, one should perform the fire offering rituals. Thus it is said; one should consult other tantras and treatises. When performing the fire offering, one should do so in silence. In that regard, one should construct a pacifying hearth and a magnetizing hearth to the east of the maṇḍala or the deity’s temple. To the south, a prospering hearth; to the north, a wrathful hearth; and in the western section, a hearth in the shape of a vajra for the activity of summoning. As it is said: "One should perform the fire offerings for pacifying, magnetizing, and so forth in front of the Blessed One Vairocana. One should perform summoning behind the Blessed One, and to the right of the Blessed One, one should perform the activity of prospering with joy and satisfaction. To the left, facing south, one should perform the activity of wrath." This is the ritual of fire offerings. Furthermore, regarding what is taught as the secret and hidden: the mudrā of the activity maṇḍala is the activity mudrā; the secret activity mudrā of that is the secret activity mudrā.
One should train in the wisdom of that object. Regarding the phrase "together with a charming woman," the great mudrā of the desire-realm deity is the woman who is pleasing to the practitioner's mind. To be "together with her" means to be together with oneself; through the conviction of becoming one with the secret body of Vajra-Hūṃkāra and so forth, one should form the conviction of becoming one with Vajra-Hūṃkāra. Regarding the phrase "having placed añjana in the orifice and having performed the exhortation," the "orifice" is the lotus. "Añjana" is collyrium. "Placed therein" means having set it and meditated. If one applies that añjana to the eyes, one will bring under one's power one's own deities and goddesses, such as the glorious Vajra-Hūṃkāra and others.
This is what is being shown: having performed the yoga of one's own deity, such as the glorious Vajra-Hūṃkāra, by means of the four mudrās taught in the Great Maṇḍala of Victory over the Three Worlds, and subsequently having bound the great mudrā of one's own deity as taught in the Action Maṇḍala, one should then recite the essence mantra "Oṃ guhyarati vajravaśaṃkara siddhi siddhi hūṃ" one hundred thousand times and perform the practice according to the four-session yoga. Then, on the full moon, having drawn a maṇḍala or placed a cloth painting before oneself, one should fashion a lotus and a vajra from śrīparṇika wood, place the srota-añjana upon them, and having followed all the ritual procedures, one should bind the vajra-clasp and [recite] "Oṃ guhyarati vajravaśaṃkara siddhi siddhi hūṃ" and this...
If one practices throughout the entire night, success will be achieved. One should be perfectly protected by Vajrapāṇi, the yakṣas, and the wrathful bodhisattvas, and stabilized by the hundred-syllable mantra. Eye salve should be applied to the eyes. As it is said:
"Whichever deity of one's own family,
That is explained as a charming woman.
Having recited the mantra over the collection of eye salve,
It should be placed upon a lotus.
The bhaga is explained as the lotus;
'Placed' is said to mean inserted.
By means of this application of the bhaga,
One should accomplish the eye salve and so forth."
Thus it is said. Regarding the phrase "having inserted realgar into the orifice," one should understand that realgar, rocanā, saffron, and a charming woman are to be perfectly combined. "Realgar" and so forth are as explained previously. "Covering it with the vajra-bind" means that one should bind the vajra-bind as taught in the Vajradhātu Maṇḍala, hold it, and recite that very mantra throughout the night.
"By the four types of signs,
The four types of accomplishments are attained."
Regarding this, the four signs are heat, smoke, dust, and blazing. By heat, one gains power over others. By smoke, one attains swift-footedness. By dust, one becomes invisible. By blazing, one travels through the sky. Success is achieved by making eye salve, by anointing the feet, by anointing the limbs, and by applying a tilaka mark on the forehead. "Having inserted rocanā into the orifice" is as explained previously.
"By squeezing with the secret fist" refers to the secret fist of the samaya-mudrā of the wrathful Vajramuṣṭi, as taught in the maṇḍala of the Dhāraṇī of Victory over the Three Worlds. By placing gorocanā upon a lotus and reciting [the mantra] throughout the entire night, one achieves the siddhi in the manner previously explained; by applying a drop [of the substance] to the forehead, one will travel through the sky and become like Vajra-Hūṃkāra. "Having placed saffron in the orifice" is as before. Regarding "the Sattvavajra in the orifice": having placed saffron upon a lotus as before, one places the mudrā of Vajrasattvī, as taught in the Great Maṇḍala of the Vajradhātu, upon the lotus; if one recites [the mantra] throughout the entire night, one will achieve it. By applying a drop [of the substance], one will become like a Vajradhara.
Having thus taught the wisdom of the siddhis, the siddhis taught in the Action Maṇḍala are as follows: having performed the deity yoga explained in the Great Maṇḍala of Victory over the Three Worlds, and subsequently binding the mahāmudrās taught in the Action Maṇḍala, one should accomplish the deities of the Action Maṇḍala—whether they are drawn or carved—and seal them with one's own four mudrās, for thereby they become siddhis. To show that one should accomplish them after sealing them in the proper manner, it says "Then." "Then" means immediately following the training in the wisdom of the siddhis.
One should train in the wisdom of the great mudrā of the activity maṇḍala of the Vajra family. Regarding the phrase "by way of the vajra purpose," the "vajra purpose" refers to the activity maṇḍala of the Vajra Expanse; "by way of that" means by way of the vajra, which is its great mudrā. Regarding the phrase "by way of the vajra fist, the vajra wrathful one is placed in equipoise," this refers to the sequential binding. This is what is being shown: having bound the two vajra fists together with their signs, one should apply them to the heart, the ribs, and the back; likewise to the forehead and so forth; to the mouth, the ears, the back of the head, the crown, the shoulders, the mouth, and the waist. By this sequence, starting from the position of the wrathful Vajrasattva up to the position of the wrathful Vajramuṣṭi, these become the great mudrās of the goddesses explained therein. As for the remainder, one should understand that the great mudrās are exactly as explained in the maṇḍala of the Trailokyavijaya-dhāraṇī. Regarding the phrase "by way of the index finger, 'Hūṃ,' the supreme samaya is likewise here," this means that having bound those same two vajra fists, one should raise the two index fingers without their signs and extend them individually, applying them according to the sequence: "joining the heart, ribs, and back; likewise the forehead and so forth; the mouth, ears, back of the head, crown, shoulders, mouth, and waist."
The remaining [mudrās] are precisely those taught in the dhāraṇī-maṇḍala of the Tri-lokya-vijaya; these are the samaya-mudrās of this [tantra]. The dharma-mudrās are also the same here. Regarding the phrase "Oṃ, the first letter is A": this means that the other letters indicated by the letter A are also called "A." Those letters of which the letter Oṃ is the first are the letters beginning with A; this refers to the sixteen vowel letters, which are the remaining letters of A. Together with the letter Oṃ, those sixteen vowel letters should be understood in the same way as they were taught as the dharma-mudrās in the Vajradhātu-karmamaṇḍala. That is to be stated here: Oṃ Oṃ Oṃ Gra Oṃ A Yi Oṃ Ī, Sa Oṃ I Hrīḥ Oṃ I Raṃ, Oṃ U Kaṃ Oṃ, Ri Na Oṃ Ri, Khaṃ Oṃ Le Śaṃ Oṃ Lāi Hūṃ, Oṃ E Hrī Oṃ E, Śa Oṃ Oṃ, No Oṃ O, Sho Oṃ Aṃ, Saṃ Oṃ Aḥ. The remaining [mantras] are to be taken exactly as they were taught in the dhāraṇī-maṇḍala of the Tri-lokya-vijaya.
Regarding the summary of the karma-mudrās: "The karma-mudrās are made into two." This means that at the position of the krodha-vajra-muṣṭi described as being placed at the waist, one should form two vajra-muṣṭis and bind all the karma-mudrās. The sequence is as follows: "The left vajra-aṅguṣṭha (index finger) should be raised into the right; this is the mudrā of Supreme Enlightenment."
The Buddha bestows awakening. The two gestures of the haughty brandishing are for the positions of Vajra-Hūṃkāra, the wrathful Vajrasattva, and Vajrasattvī. The gesture of holding a hook is for the position of Vajrarāja. The manner of shooting an arrow is for the position of Vajrarāga. Placing the "Excellent!" gesture at the heart is for the position of Vajrasādhu. The two vajras for the empowerment are for the positions of Ratna-Hūṃkāra, the wrathful Bhṛkuṭī, and Vajraratnī. Firmly placing the sun at the heart is for the position of Vajrasūrya. Placing the left elbow is for the position of Śrī. Likewise, turning the face is for the position of Hāsa. Separating the left with the right is for the positions of Dharma-Hūṃkāra, the wrathful Vajradharma, and Vajradharmī. Tying a sword at the heart with the left is for the activity of Vajratīkṣṇa. Turning a firebrand wheel is for the position of Vajrahetu. Bringing both vajras from the mouth is for the position of Vajrabhāṣa. Performing the vajra dance, releasing the palms, and placing them at the cheeks and the crown are for the positions of Karma-Hūṃkāra, the wrathful Vajrakarma, and Karmavajrī. The armor gesture is for the position of Vajrarakṣa. The little finger as a fang is for the position of Vajrayakṣa. Pressing the two fists together is for the position of the wrathful Vajramuṣṭi.
With the manner of the vajra’s majestic stride, one should bow with a shifting intention. Binding the garland and releasing it from the mouth, one performs the vajra dance. With the manner of the vajra fists, both vajras are cast downward. Sprinkling upward, the thumbs are aligned and bound. Having fully extended them, by means of anointing, one should apply the desired object. Binding the index fingers as hooks, from the little fingers, they are great hooks. The wrists are knotted and the two index fingers are bound; the two backs are also aligned and pressed. This refers to the action mudrās of those [deities] beginning from the station of Vajralāsyā and ending with the wrathful Vajrāveśa.
"Pure, they accomplish everything through the manner of vajra activity." This means that those who desire the accomplishments as explained, from Vairocana and so forth up to Vajrāveśa, perform all accomplishments through all these action mudrās. "Pure" means having abandoned all evil paths. "Vajra activity" means that the dance arising from the application of dance belongs to them; such is the meaning. The commentary on the Action Maṇḍala of Victory over the Three Worlds is complete.
Thus, having taught the Great Maṇḍala of Victory over the Three Worlds, as well as the Dhāraṇī, Dharma, and Action Maṇḍalas, in order to care for sentient beings who delight in the extensive, now, in order to care for sentient beings who delight in the intermediate, [the text continues].
The maṇḍala of the Victory over the Three Worlds, which condenses all the siddhis taught in the section on the Victory over the Three Worlds, is the maṇḍala of the four mudrās. Regarding this, the passage beginning with "Then the Blessed One" and so forth was spoken. "Then" means immediately following; it refers to the very moment after the samādhi of the initial application. In that context, the samādhi of the initial application itself should be understood as that which was taught as the activity maṇḍala of the Victory over the Three Worlds. "The Blessed One" refers to Vairocana. The word "again" is used in reference to the activity maṇḍala of the Victory over the Three Worlds; thus, it is called "again." Because it seals the realm of sentient beings by means of that very maṇḍala of the four mudrās—the vajra samaya mudrā of all the tathāgatas, the Blessed One Vairocana, and the Victory over the Three Worlds—it is called a "mudrā." The samādhi that has become stable through its blessing is what is named as such; he entered into and actualized that state. "This" refers to the explanation of the supreme personal awareness that is present in the mind and will be explained. Having focused his mind one-pointedly to stabilize the emanation of the maṇḍala of the four mudrās of the Victory over the Three Worlds, he spoke this supreme awareness.
This means that it serves as the cause for stabilizing the generation of the maṇḍala. In the same way, one should understand that the four maṇḍalas of the four mudrās of Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra are also stabilized through emanation, just as before. This is what is being shown: after the five lords of the maṇḍalas have each uttered their respective vidyās, they become one and then generate [the maṇḍala]. Just as, in order to emanate the four-mudrā maṇḍala of the Tathāgata, one who wishes to generate the preliminary samādhi must first attain manifest enlightenment in Akaniṣṭha together with the five types of Tathāgatas—because they arrive in the multi-storied palace made of vajra peaks and precious jewels as described, rather than arriving alone—so too, in this four-mudrā maṇḍala of the Vajra family, one should meditate on Vajra-Hūṃkāra and the others who serve as the causes for generation. Therefore, in order to emanate and generate the four-mudrā [maṇḍala] of the Tathāgata, one should arrange Vajra-Hūṃkāra and the others, who are the nature of the four wisdoms: Ratna, Dharma, and Karma-Hūṃkāra. Since it is explained that all five types of four-mudrā maṇḍalas are emanated, one should view all emanations of the four-mudrā maṇḍalas of Vajra-Hūṃkāra and the others in this same way. For example, after the vidyā of Vairocana is spoken, they all become one.
Just as the maṇḍala of Vairocana was generated, so too, after the knowledge-mantra of Karmahuṃkāra was spoken, everything became one, and up to the point where it is said, "the maṇḍala of the four mudrās is generated," the five samādhis known as the "Supreme King of the Four Mudrā Maṇḍala" are taught by this much of the text. Then, beginning with the section on the withdrawal, the five samādhis known as the "Supreme King of the Ritual of the Four Mudrā Maṇḍala" are to be understood. The siddhis taught in the section on the "Victory over the Three Worlds" are to be accomplished by obtaining the samaya and empowerment in the four-mudrā maṇḍala of the Victory over the Three Worlds; therefore, the extensive ritual procedures for the master and the ritual for the entry of the disciples, beginning with "Then Vajrapāṇi," are taught. The word "then" (tatas) indicates the occasion, meaning the teaching of the four-mudrā maṇḍala. The word "also" (api) refers to the action maṇḍala. The word "then" (tatas) indicates immediate succession; immediately following the practice of the observance of meditating on the four mudrās, the four-mudrā maṇḍala is to be drawn. The word "then" (tatas) indicates the sense of "for that reason" or "because of that cause."
Because without the four-seal maṇḍala there would be no way to care for sentient beings who delight in the intermediate state, the four-seal maṇḍala is thus explained. "Because it is similar to the vajra expanse" means it is similar to the emanated four-seal maṇḍala. "It is explained as the Vajra Wrath" has already been explained. "In the manner of the great maṇḍala, all maṇḍalas are to be laid out with string" means that, just like the great maṇḍala of Victory over the Three Worlds, the lines for all these maṇḍalas should be drawn, and they should be painted like the great maṇḍala of Victory over the Three Worlds, omitting the intermediate courtyard. "In all directions of the Buddha" means that in the dhāraṇī maṇḍala of Victory over the Three Worlds, wherever there is a blazing five-pronged vajra upon a trident and so forth, those are the precious, dharma, and action Hūṃ-kāras of Victory over the Three Worlds and so forth. This is what is being shown: in the manner taught for the great maṇḍala of Victory over the Three Worlds, Vairocana should be placed in the center of the maṇḍala while reciting: oṃ sarvatathāgata-vajrasamaya hūṃ.
In the place of Vajra-Hūṃkāra, upon an elephant seat and a moon maṇḍala, atop a trident, from the syllable jhi arises the blazing five-pronged vajra of the Blessed One Vajra-Hūṃkāra. In the place of Ratnasambhava, upon a horse seat and a moon maṇḍala, atop an eight-spoked wheel, from the syllable jhi arises a precious wish-fulfilling jewel marked at its peak by a five-pronged vajra. In the place of Amitābha, upon a peacock seat and a moon maṇḍala, is an eight-petaled lotus; atop that, from the syllable dhi, arises a sixteen-petaled lotus marked by a vajra. In the place of Amoghasiddhi, upon a garuḍa seat and a moon maṇḍala, is the three-pronged vajra of Śakra; atop that, from the syllable hrīḥ, arises a crossed vajra completely surrounded by small crossed vajras. These should be drawn.
Then, having performed the ritual procedures of the master according to the application of the Great Maṇḍala of Victory over the Three Worlds, one should perform the withdrawal as prescribed. Then, having offered praise with the One Hundred and Eight Names, one should perform the extensive rituals of invitation and so forth in this maṇḍala according to the manner of the Great Maṇḍala. The word "then" (de nas) indicates immediate succession. It means that after performing all the rituals and immediately following the praise with the One Hundred and Eight Names. Just as in the Great Maṇḍala of Victory over the Three Worlds...
Just as it was explained that one should summon [the deity] with the activity mudrā of the wrathful Vajrāṅkuśa, here too one should summon [the deity]; then, with the noose, cause [them] to enter; with the iron chain, bind [them]; and having brought [them] under control with the activity mudrā of the wrathful Vajrāveśa, one should expel obstructors with the Vajrayakṣa and perform the binding of the directions and so forth. Then, having closed the gates with the wrathful Vajramuṣṭi and perfectly protected all [the boundaries] with the wrathful Vajrarakṣa, one should offer the water for the feet using the knowledge-mantra explained in the five maṇḍalas of the four mudrās.
Then, having manifested the Blessed One Vairocana and sealed [him] with the four mudrās explained in the great maṇḍala of the Victory over the Three Worlds, one should perform the sealing with the four mudrās—such as the pressing down of the trident with the Vajra mudrā—as taught in the maṇḍala of the dhāraṇī of the Victory over the Three Worlds. One should confer empowerment upon the Blessed One Vairocana with the Vajraratna mudrā explained in the Vajradhātu, and confer empowerment upon the four mudrās of the dhāraṇī of the Victory over the Three Worlds with the empowerment of the five bodies of the Tathāgatas and the garland of Vajraratna. Having perfectly worshipped [them] with all the offerings as before, one should perform the extensive ritual for the entry of the disciples according to the ritual taught in the dhāraṇī maṇḍala of the maṇḍala of the Victory over the Three Worlds.
Thus, having explained the extensive ritual of the master’s activities and the extensive ritual for the entry of the disciples:
In order to demonstrate that a master who has obtained the samaya and empowerment should accomplish the siddhis taught in the Tri-lokya-vijaya, it is said: "Having entered, [one should dwell] in the maṇḍala of the four mudrās." This teaches the training in the essential wisdom of dwelling together with a woman after having meditated on the four types of secret mudrās of the maṇḍala of the four mudrās. Regarding the phrase "having drawn one's own maṇḍala of the four mudrās and recited the purity of the nature of phenomena (dharmatā)," this refers to the mantra oṃ sarvatathāgata-viśuddha-dharmate hoḥ. Having recited this vidyā through the application of Vajra-Hūṃkāra and the others, one should meditate for one month, six months, or up to one year through the application of meditating on the maṇḍala of the four mudrās in four sessions, until that maṇḍala is seen directly. Then, on the full moon, one should draw the maṇḍala of the four mudrās oneself; it should not be drawn by another. In that way, one should draw the maṇḍala of the four mudrās of Vairocana and the others oneself. Regarding the phrase "reciting the purity of the nature of phenomena," this is the recitation of the vidyā just explained. As for the line: "Even if one dwells together with a woman, accomplishment will be attained," this means that by dwelling together with a woman while intensely visualizing oneself as the mahāmudrā of Vajra-Hūṃkāra and the others, one will attain siddhi.
Having drawn the maṇḍala of the four mudrās oneself, one should enter and meditate throughout the entire night. Then, at the time of sunrise, one will become like Vajra Hūṃkāra. Regarding the phrase "having drawn one's own maṇḍala of the four mudrās," it is as explained previously. Regarding the phrase "reciting the purity of the nature of phenomena (dharmatā)," one recites: OṂ VAJRAVIŚUDDHADṚṢṬI JAḤ. Then, "by looking at a woman with passion, accomplishment will also be attained." In this regard, "being intensely passionate toward a woman" means that by looking at and meditating upon one's own Great Seal (mahāmudrā) and practicing according to the previously explained method, one will attain the siddhi. Regarding the phrase "having drawn the maṇḍala of the four mudrās," it is as explained previously. Regarding the phrase "reciting the purity of the nature of phenomena," one recites: OṂ SVABHĀVAVIŚUDDHAMUKHĪ HŪṂ. "By meeting a beautiful woman, one succeeds." This means that through the union with the Great Seal of the Great Lord of the Three Worlds, one realizes the Perfection of Wisdom (prajñāpāramitā); the actualization of the Great Seal of the Lord of the World is the attainment of siddhi. Regarding the phrase "having drawn the maṇḍala of the four mudrās," it is as explained previously. Regarding the phrase "reciting the purity of the nature of phenomena," one recites: OṂ SVABHĀVAVIŚUDDHA KĀYAVĀKMANAKARMAVAJRI HAṂ. Having become the Blessed One Karmahūṃkāra, one embraces the Great Seal residing in front.
One should practice the application of the Perfection of Wisdom, which is naturally pure. If one asks what will result from that, it is the attainment of siddhi; the meaning is that one becomes the Karmakrodha Hūṃkāra. Regarding the word "then": it has the sense of "furthermore." It is the secret concealment of the maṇḍala of the four mudrās. "Mudrā" refers to the meditation on the five families. One should train in that meditation on the five families. Regarding the phrase "having entered this maṇḍala": it means having entered the previously explained four-mudrā maṇḍala of the Blessed One Vairocana, and subsequently, "by means of the five qualities of desire." This refers to the causes that are pleasing to the practitioner's mind. Regarding "the supreme consort of another": this refers to the mudrās of Vajrahūṃkāra and so forth, who have become beautiful supreme women. By means of that which is pleasing, one will attain supreme accomplishment. In this context, the "awarenesses" of Vairocana, Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi are the five qualities of desire. Because they are desired, they are called "desires"; the meaning is that they are intensely craved. That is virtuous because, through the mind, one has abandoned the afflictions such as attachment. "Qualities" (guṇa) has the sense of glory; the meaning is that one will become fortunate. Thus it is said: "One attains the siddhi of the supreme desire." As it is also said in the Guhyasārottama: "By accomplishing through the five secrets..."
The five qualities of desire are explained; they are the very accomplishment of the play of the Tathāgata family and so forth. Furthermore, the Akṣobhya wisdom family, the Ratna family, the Amitābha families, and likewise the Amoghasiddhi family—these are explained here as the qualities of desire. "All Buddhas possess great miraculous power and have compassion for sentient beings," thus it is explained extensively again and again. Having recited "Ho vajra karma" three times, one should meditate upon the five types of qualities of desire.
This is what is shown: according to the method taught in the Great Maṇḍala of Victory over the Three Worlds, one should perform the great yoga as described through the application of Vajra Hūṃkāra and the others. In one's own heart, upon a moon maṇḍala equal in size to the Buddha-field of the trichiliocosm, one enters through the application of equality with space. Mentally generating oneself as Vajra Hūṃkāra, one emanates the Great Maṇḍala of Victory over the Three Worlds with the syllable "Hūṃ." With "Oṃ sarvatathāgatasamaye hūṃ," one binds the Great Seal of Vairocana and emanates the Great Maṇḍala of Victory over the Three Worlds, thereby transforming oneself into Vairocana. With "Hūṃ vajra maṭa," one should bind the Great Seal of Vajra Hūṃkāra. With "Oṃ bhṛkuṭi vajra ratna," one should bind the Great Seal of Ratna Hūṃkāra.
With "HŪṂ PADMA VAJRĪ DHṚK," one should bind the great mudrā of Dharmahūṃkāra. With "HŪṂ VAJRA KARMA AKṚT," one should bind the great mudrā of Karmahūṃkāra and emanate the great maṇḍala of Victory over the Three Worlds by oneself. From "OṂ VAJRA JVALĀGNAPRADĪPTĀKARṢAYA SARVATATHĀGATAṂ MAHĀSAMAYA HŪṂ JAḤ" up to "OṂ VAJRA ABHIṢAMA HĀKRODHA SARVASAMAYA HŪṂ AḤ," one should invite all the deities of the great maṇḍala of Victory over the Three Worlds to remain by means of their heart-mantras through mere words. By reciting "OṂ VAJRĀTMAKO ’HAṂ," one should meditate on all the deities as being the nature of the vajra body, speech, and mind. By reciting "OṂ SVABHĀVA ŚUDDHO ’HAṂ," one should meditate on the natural purity and contemplate oneself as being like a reflected image. By reciting "OṂ SARVASAMO ’HAṂ," one should contemplate the maṇḍala of Victory over the Three Worlds as being of the nature of selflessness. Then, generating the divine pride, "I am the very nature of the great maṇḍala of Victory over the Three Worlds," one should recite this three times: "HO VAJRA KARMA." Then, one should mentally contemplate the mantras of the four wrathful Hūṃkāras of one's chosen deity, perform the vajra words or the wrathful recitation, and meditate on the great maṇḍala of Victory over the Three Worlds at one's own heart.
One should meditate until [the deity] is directly perceived. Then, having drawn the great maṇḍala and meditated throughout the entire night, one will become the glorious Vajra Hūṃkāra, the Victorious Over the Three Worlds.
If one wishes to accomplish the dhāraṇī maṇḍala of the Victorious Over the Three Worlds, one should bind the great mudrās of the dhāraṇīs of Vairocana, and likewise of the Victorious Over the Three Worlds, Ratna Hūṃkāra, and Karmahūṃkāra. Reciting "Oṃ sarvatathāgata-vajrasamaye hūṃ" and so forth, one should emanate the dhāraṇī maṇḍala at one's heart using the five types of mudrās as previously explained. Having arranged all the dhāraṇīs in their respective places according to the vidyā-mantras taught in the dhāraṇī maṇḍala of the Victorious Over the Three Worlds, one should perform the four types of meditation in the sequence of reciting the previously explained essence mantras. By performing ten thousand recitations for each, one will achieve accomplishment. Then, having drawn the dhāraṇī maṇḍala exactly as it is, if one meditates throughout the entire night, one will achieve accomplishment.
If one wishes to accomplish the dharma maṇḍala of the Victorious Over the Three Worlds, one should emanate the dharma maṇḍala at one's heart using the five types of mudrās as before. By merely reciting the mantras taught in the dharma maṇḍala, one should arrange [the deities] from Vairocana and so forth, up to the wrathful Vajrāveśa, in their respective places.
As before, one should meditate on the four aspects of the meaning through the sequence of reciting the essence mantra. Then, lifting the dharma-wheel located at the heart to the tip of the nose, one should mentally recite the mantra of Vajra-Hūṃkāra as taught in the dharma-maṇḍala at the tip of the nose, meditating that "I am all," and continue to meditate until it becomes manifest. Then, through the practice of emanation and reabsorption, one should meditate for one month. After that, having drawn the dharma-maṇḍala, if one meditates throughout the entire night, one will attain all samādhis.
If one wishes to accomplish the activity-maṇḍala of the Victory over the Three Worlds, one should follow all the rituals in the same manner. One should hold this essence mantra: oṃ vajrapāṇi vajrakarmakaro dbhava, and this variegated vajra mudrā. Regarding that, the mudrā is as follows: "By binding the two vajra mudrās, hold those two vajras firmly. Crossing the index fingers and the little fingers is the maṇḍala of the supreme vajra garment."
Having thus taken the variegated vajra, one should mentally enter the heart in that same way. As before, through the five types of knowledge, one emanates the deities of the activity-maṇḍala in one's own heart. One should place them in their respective positions using the knowledges explained in the activity-maṇḍala, and meditate on the four aspects of the meaning through the sequence of reciting the essence mantra as previously explained. By performing ten thousand recitations for each, the activity-maṇḍala will be accomplished in that way.
Then, having drawn the maṇḍala, if one meditates throughout the entire night, accomplishment will be attained. Every day, one should perform the great yoga once and meditate in four sessions, acting exactly as it has been explained. Just as the practice of the Vajra family has been explained, one should understand the practices of the Tathāgata family and the others in the same way. The meaning of this is explained as follows: here, one becomes the master of all empowerments, because one is authorized to perform the practices of all families. Thus, in this context: "If one pleases the supreme woman with the five sensory qualities, one will attain the most perfect accomplishment." This is because one is authorized to practice all families. In all cases, one should recite "Ho Vajrakarma" three times while meditating and performing the recitation. Then, proclaim the samaya of all mudrās: "Whichever great being binds whichever mudrā, for the sake of the essence of the recitation, one should meditate upon oneself as that. By means of this method of wisdom, just as Vajrapāṇi has taught, all the mudrās of the great beings will be accomplished through them all." Then, the secret of all mudrās should be spoken: "Having dissolved one's own sense faculties, one should grasp them with the vajra-bind. Whichever mudrā is touched by that, one will immediately gain mastery over it." Then, the dharmatā of all mudrās should be spoken: "Applying the method of the subtle vajra, one should bind the wisdom mudrā. By means of this ritual method..."
The wisdom mudrā will be brought under control. Then, the activities of all mudrās shall be explained: "If songs, dances, food, and rhythmic movements, as well as other such pleasures, are offered to the Buddhas, the action mudrā will be brought under control." Thus it is said.
Having thus explained the wisdom of the siddhis of all the vidyās, now, in order to demonstrate the meaning of the statement, "Having performed the yoga of one's own deity as taught in the Great Maṇḍala of Victory over the Three Worlds, and having sealed it with the four mudrās of one's own deity as explained therein, one should accomplish it exactly as it is," the words "Then" are spoken. "Then" means "therefore." "Exactly as it is" means "in the same manner as here."
Having performed the application of Vajra Hūṃkāra as explained in the Great Maṇḍala of Victory over the Three Worlds, and having performed the great yoga explained therein, one should draw the maṇḍala of the four mudrās exactly as it is. In that regard, having sealed the Blessed One Vairocana with the four mudrās exactly as they are explained in the Great Maṇḍala of Victory over the Three Worlds, [one should proceed].
Then, one should seal [the deities] with the four of one’s own samaya-mudrās as explained in the maṇḍala of the dhāraṇī of the Victory over the Three Worlds, which consists of the four mudrās of the trident pressed by the vajra. By the mention of the phrase "just as oneself," it is taught that the maṇḍala master should perform this. Some say that the meaning of the term "just as it is" is that one should first perform the yoga of one’s own wrathful deity as taught in the Great Maṇḍala of Victory over the Three Worlds, and subsequently bind the mudrās of the deities. Furthermore, because the Blessed One taught in the Explanatory Tantra and the Subsequent Tantra that if one fails to practice in this way, one will not attain siddhi, it is said that "therefore, one should remember everything." That which was described as the trident pressed by the vajra is the mudrā of the trident pressed by the vajra; whatever [mudrās] there are of that kind are the mudrās of the trident pressed by the vajra situated in the four directions. If one asks what those are, it says "samaya-mudrās," which means the mudrās of Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra of the maṇḍala of the dhāraṇī of Victory over the Three Worlds. This indicates the presence of the extensive ritual.
This extensive ritual explained in the Dhāraṇī-maṇḍala preceded by the act of taking an oath is here referred to as the "extensive ritual." Regarding that, its defining characteristics are as follows: having bound the two vajra-fists and leveled the two vajras of the upper arms, one should form the two little fingers into hooks. Then, the three fingers of the left fist should be made like a trident, and the right index finger should be extended and placed behind the trident. This is the mudrā of the "Vajra-pressed Trident." The mahāmudrā is the samayamudrā because it is applied in the manner of the samayamudrā. Having bound the Trailokyavijaya [mudrā], placing the left fist flat on the palm is the mahāmudrā of the Dhāraṇī-ratna-Hūṃkāra. The mahāmudrā of the samayamudrā is formed by the samayamudrā fist. Having bound the two vajra-fists and leveled the vajras of the two forearms, one should link the two little fingers and thumbs in a chain. Having rotated the mudrā, the index fingers are pointed upward; binding them to one another, the middle and ring fingers are joined back-to-back, and all four are held upright. This is the samayamudrā in the manner of the samayamudrā of the mahāmudrā of the Dhāraṇī-dharma-Hūṃkāra. Likewise, having formed the mudrā of the Trailokyavijaya, one rotates it and then places the left index finger flat.
Placing the right index finger upon the left index finger is the great action mudrā of the dhāraṇīs; by means of the samaya, it is the samaya mudrā. The syllable HŪṂ is the mudrā of Vajra-Hūṃkāra. The syllable TRĀṂ is that of Ratna-Hūṃkāra. The syllable HRĪḤ is that of Dharma-Hūṃkāra. The syllable AḤ is that of Karma-Hūṃkāra; these are the dharma mudrās of the dhāraṇīs. Binding the vajra-fists internally and placing them in front, then separating them into two, they become the two vajra-fists. Brandishing them with pride by this means is the action mudrā of Vajra-Hūṃkāra. The two vajras for the empowerment are those of Ratna-Hūṃkāra. Separating the left with the right is that of Dharma-Hūṃkāra. By circling the vajra dance and releasing it, placing the palms at the cheeks and the crown of the head is that of Karma-Hūṃkāra. These are the action mudrās of the dhāraṇīs; all should be performed arising from the dance. Thus is the training in the four samaya mudrās of the maṇḍala of the four mudrās. By this method of the four mudrās, one should strike the vajra cymbals and drums that are to be explained. Having performed the offerings in the maṇḍala of the four mudrās with the action mudrās of the eight offerings, such as Lāsyā and the rest, as explained in the maṇḍala of the Trailokyavijaya-dhāraṇī, one should recite: "By the gathering of Vajrasattva." This means: OṂ, by the gathering of Vajrasattva, the unsurpassed Vajraratna.
"By singing the vajra-dharma song, one will perform vajra activities." With this vajra song, ring the bell and perform all the praises. Then, with the wrathful fist of the master’s left hand, release the right-hand Sattvavajrī and cause the descent upon all the disciples, reciting: vajrāveśa aḥ. Then, one should cause the descent by means of the mudrās of entry. Then, one should say: "Perform the offering of the dance with the mudrā, the counter-mudrā, the near-mudrā, and the wisdom-mudrā." If one asks how all of that is to be done, it is said: "Regarding the offering of the dance," the mudrās of the dance offering that arise from the dance are formed by binding the mudrā of Victory over the Three Worlds (Trailokyavijaya) and performing the offering while reciting siddha vajra. The offering of the counter-mudrā is aha vajra. The offering of the near-mudrā is karma vajra. The offering of the wisdom-mudrā is to perform the offering while reciting nṛtya vajra. Regarding the phrase "the offering of the dance is this," it means that this is the defining characteristic of the offering of the dance. Regarding the phrase "by the application of the vajra dance" and so forth: one should bind the two vajra fists, extend the two index fingers, and while reciting siddhavajri vajra, perform the dance. Then, at one's own heart, bind the mudrā of Vajra-Hūṃkāra, and then, according to the ritual procedure taught in the Dhāraṇī Maṇḍala, or...
One should perform the release of the mudrās exactly as before, up to the point of pleasing them with the palms joined in equality. Likewise, having bound the two wrathful fists and joined them both, one should grasp the left index finger with the right wrathful fist, rotate it, and place the tip of the right index finger at the forehead while reciting this essence mantra: ahaṃ vajra. This is the mudrā of the response.
Regarding the phrase "likewise, having performed the dance," and so forth: one should perform the dance as before, form the two index fingers like lotus petals, and place them at one's own heart. "Bowing with a shifting intention" means bowing deeply. The essence mantra is: kamaya vajra.
Regarding the phrase "having leveled the index fingers of the Vajra-wrathful one, and having turned them upward and joined the thumbs," and so forth: having leveled the two index fingers of the Vajra-wrathful one, turned them upward, and joined their tips, one should rotate them and place the mudrā of the tips of the two index fingers at the crown of the head. Then, by the application of dancing to the left, one should disparage, and by the application of dancing to the right, one should praise. Placing it at the heart, one should recite: nyatya vajra. Having released the mudrā exactly as it was formed, one should please them with the palms joined in equality; this should be observed for each [mudrā] individually.
This is the commentary on the maṇḍala of the four mudrās of the Blessed One Vairocana from the section on the Victory over the Three Worlds.
Just as the Blessed One Vairocana’s four-mudrā maṇḍala is, so too shall Vajra-Hūṃkāra, Ratna, Dharma, and Karma-Hūṃkāra grant all siddhis once their respective maṇḍalas have been drawn with their own mudrās. In that regard, Vajra-Hūṃkāra should be drawn in the center. In the place of Akṣobhya, the mudrā of the sign of the dhāraṇī-wrathful Vajrasattva should be drawn; in the place of Ratnasambhava, the wrathful king; in the place of Amoghasiddhi, the wrathful Rāga; and in the place of Amitābha, the mudrā of the sign of the dhāraṇī-wrathful Sādhu should be drawn. Their mudrās are as follows: "HŪṂ VAJRI MAṬA" is for the Blessed One Vajra-Hūṃkāra. "OṂ VAJRA KRODHA SAMAYE JHĪ," "OṂ VAJRA ROṢAṆA AṄKUŚYA ĀNAYA SARVA JHĪ," "OṂ VAJRA ROṢE KAMA VAJRA NEVAŚAME AYHE JHĪ," and "OṂ VAJRA TUṢṬA KRODHE TUVAŚAYA SARVA JHĪ" are for the remaining ones. Likewise, having drawn the maṇḍala, the mudrā for drawing the Blessed One Ratna-Hūṃkāra in the center is "HŪṂ BHṚKUTI VAJRA RATNA." In the place of Akṣobhya, the dhāraṇī-wrathful Vajrabhṛkuṭī is drawn with "OṂ VAJRA BHṚKUTI KRODHA HARA SARVA ARTHĀNJĪ." In the place of Ratnasambhava, Sūrya is drawn with "OṂ VAJRA JVALAMĀLAPRABHE MAHĀKRODHA ANNE JVALARAVE ROṢA JHA."
In the place of Amoghasiddhi, one should write the armlet of the wrathful Vajradhvaja: OṂ VAJRA DHVAJA AGRA KEYŪRA KRODHE DEHA NI SARVA JI. In the place of Amitābha, one should write the mudrā of the wrathful dhāraṇī Laughter: OṂ VAJRA AṬA HASINI HASA HASA ṬṬA ṬṬA HASINI MĀRAJI. Likewise, having drawn the maṇḍala, in the center one should write the mudrā of the Blessed One Dharmahuṃkāra: HŪṂ PADMA VAJRA HRĪDHA. In the place of Akṣobhya, one should write the wrathful Vajraśuddha: OṂ VAJRA ŚUDDHA KRODHA HANA MĀRAYA SARVA DUṢṬĀṂ DI. In the place of Ratnasambhava, one should write the wrathful Vajratīkṣṇa: OṂ TĪKṢṆA KRODHE CCHINDA VAJRA KOṢEṆA SARVĀṂ DI. In the place of Amoghasiddhi, one should write the great wrathful Vajrahetu: OṂ VAJRA HETU MAHĀKRODHE PRABĪŚE CAKRAṂ PĀVIŚAYA SARVĀṂ DI. In the place of Amitābha, one should write the mudrā of the great wrathful Vajrajihva: OṂ VAJRA JIHVĀ MAHĀKRODHA VAŚA VAṂ CA MAMU JIBHI. Likewise, having drawn the maṇḍala, in the center one should write the mudrā of the Blessed One Karmahuṃkāra: HŪṂ VAJRA KARMA AGRI KRIK. In the place of Akṣobhya, one should write the All-Action: OṂ SARVA MUKHAṂ KARMA VAJRĀṆI MAHĀKRODHE KURU SARVA HŪṂ. In the place of Ratnasambhava, one should write the wrathful Vajravarman.
One should write with the mantra: Oṃ vajrakaṣa krodhera kramaṃ haṭha. In the place of Amoghasiddhi, one should write with: Oṃ vajrabandha krodhe mahāśani vajradaṃṣṭrākarālograbhiṣaṇa bhāṣapaya hṇi. In the place of Amitābha, one should write the mudrā of the dhāraṇī-wrathful Vajramuṣṭi with: Oṃ vajrakrodhe muṣṭibandha hṇi. Regarding the four forms such as Vajra-Hūṃkāra and the others, one should take the respective mantras and mudrās of the four forms as taught in the Great Maṇḍala of Victory over the Three Worlds. The remaining ones are explained in the Dhāraṇī Maṇḍala of Victory over the Three Worlds. Thus, it should be understood that by drawing [these] on cloth, walls, or in the sky, one attains all the siddhis of the maṇḍala of the four mudrās. This concludes the explanation of the maṇḍala of the four mudrās from the section on Victory over the Three Worlds.
Having thus taught the maṇḍala of the four mudrās in order to care for all sentient beings who delight in the intermediate [level], now, in order to care for sentient beings who delight in the concise, the Bodhisattva Mahāsattva Vajrapāṇi taught the maṇḍala of the single mudrā of Victory over the Three Worlds, beginning with the words: "Then again, the Bodhisattva Mahāsattva Vajrapāṇi..." The word "then" (tatas) means immediately following that.
This means immediately following the samādhi of the preliminary application. In that regard, one should perform the yoga of Vajra Hūṃkāra according to the method taught in the Great Maṇḍala of Victory over the Three Worlds, and then perform the practice of the great yoga explained therein. Then, having bound the great mudrā of Vajra Hūṃkāra and remaining in the direction of space, one should meditate on all these buddha-fields as being equal to space by mentally reciting: ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt. Then, below, from yaṃ arises a wind maṇḍala; above that, from vaṃ, water; above that, from suṃ, the golden ground; and again above that, from the syllable vaṃ, the great ocean. In its center, from hūṃ suṃ hūṃ, one should visualize the king of mountains, Sumeru, which is composed of the four precious substances, has four corners, is adorned with many jewels, and is equal in size to the buddha-field of the trichiliocosm. Reciting oṃ vajradṛḍho me bhava rakṣa sarvān svāhā, one should bless the ground into the nature of a crossed vajra by extending the vajra-binding gesture and touching the earth. Then, on the summit of the great vajra Sumeru, from the syllable hūṃ, one emanates a peaked pavilion made of vajras, jewels, and precious gems. Having perfectly protected it, one should generate two elephant seats in the center of the peaked pavilion with hūṃ ga hūṃ.
Above that, one generates two moon maṇḍalas from the syllable A. Having bound the mudrā of Victory over the Three Worlds and uttered four HŪṂs, one emanates from the hearts of all the tathāgatas as many forms of Vajra-Hūṃkāra as there are atoms in all world systems. Having blessed all the tathāgatas—together with their maṇḍalas of bodhisattva retinues, as numerous as the atoms in all world systems—into the form of the Vajra family, one summons, causes to enter, binds, and subjugates those who constitute the great maṇḍala of Victory over the Three Worlds, and establishes them in their own samaya. They then become a single body of Vajra-Hūṃkāra and enter the hearts of all the tathāgatas.
Then, from the hearts of all the tathāgatas, he stands with the left leg extended and emanates as many wrathful vajras as there are atoms in all world systems, with a radiance equal to the great fire at the end of an eon. Having gathered them back, he sits in the center of the multi-storied palace upon the previously mentioned elephant throne. This is the samādhi of the initial application. Vajrapāṇi is the Vajra-Hūṃkāra just described. The word "again" (yang) is used in reference to the maṇḍala of the four mudrās.
"Regarding the phrase 'this': it means that he spoke this Vajra Samaya Wrathful One who abides in the mind. 'Self' refers to that which is born from that [state]. The 'Samaya Wrathful One' is a wrathful deity who is not to be transgressed. One's own Vajra Samaya Wrathful One is the Blessed One Vajra Hūṃkāra, who is generated from the syllable HŪṂ. 'He spoke that' means he explained it. This is what is being shown: having sat upon the elephant throne as previously described, the Blessed One Vajra Hūṃkāra emanates a Vajra Hūṃkāra from his own heart; then, while reciting the syllable HŪṂ, he generates [the deity] in front and places him upon the elephant, facing the eastern direction. This is the second meditative stabilization called the 'Supreme King of the Maṇḍala of Vajra Hūṃkāra.'
In this case as well, the yogi should train in the meditative stabilization in that same manner, and then, having performed the withdrawal, the meditation on the 'Supreme King of Activities' should be understood as before. To show that all the accomplishments taught in the section on 'Victory over the Three Worlds' are to be achieved by obtaining the samaya and empowerment explained in the maṇḍala of the Single Mudrā of Vajra Hūṃkāra, the passage beginning with 'Then' is spoken. 'Then' refers to the present context. This is the maṇḍala of the Blessed One Vajra Hūṃkāra as the Solitary Hero, which was just explained."
"Then" means immediately following what was just explained, that is, after the preliminary service has been performed. "Then" means for that reason. Because the goal of those who delight in brevity will not be accomplished without entering the maṇḍala of a single mudrā, it shall now be explained. Regarding the phrase "the supreme secret maṇḍala": in that regard, all the siddhis taught in the section on the Victory over the Three Worlds are condensed into the single mudrā of Vajra Hūṃkāra alone; because it is secret, it is to be concealed. This is the single-mudrā maṇḍala of the Blessed One Vajra Hūṃkāra. Since it is both secret and a maṇḍala, it is the "secret maṇḍala," and this is the supreme one. The meaning of this is as follows: beginning from the meditation on the three types of samādhi of the Blessed One Vajra Hūṃkāra in the manner just explained, one should meditate on the single-mudrā maṇḍala by uttering "HŪṂ." One should meditate for one month, six months, or one year, practicing in four sessions each day, until it is seen directly. Following that, the maṇḍala should be drawn. Regarding the phrase "because it is similar to the Vajra Expanse": it is similar to the maṇḍala of the emanated Vajra Hūṃkāra. Regarding the phrase "it is called Vajra Hūṃ": this is the name "Vajra Hūṃ" assigned to it.
"In the manner of the great maṇḍala, all maṇḍalas should be drawn," means that following the manner of the great maṇḍala of Trailokyavijaya, one should omit the inner courtyard and draw the outer maṇḍala explained therein. "In its center" means in the center of the maṇḍala. If one asks what should be done there, it says "well-drawn," which refers to the vajra of Vajra-Hūṃkāra. "Upon what?" it says "upon a moon maṇḍala," which is the moon maṇḍala atop an elephant. "Of what kind?" it says:
"The great mudrā of Vajra-Hūṃ,
Holding a vajra in the hand."
This refers to the great mudrā of Vajra-Hūṃkāra, which possesses the great mudrā together with a vajra; he is Trailokyavijaya. "Holding in the hand" means grasping; because he grasps it with his hand, he is "holding in the hand." That which is the great mudrā of Vajra-Hūṃkāra, together with a vajra, held in the hand, is what is meant by that term.
"Abiding in the posture of extended and contracted legs" has already been explained. "The color and form should be made accordingly" means:
"The color of a large, radiant blue utpala,
Adorned with a garland of buddhas and so forth,
A face with slightly protruding fangs,
Smiling with a wrathful expression,
With four faces and eight arms,
The color of a dense mass of blazing garlands,
With the sole of the left foot,
One should trample upon Maheśvara.
With the right foot,
One should draw him pressing upon the breast of Umā."
Its essence is as follows: alternatively, one should draw [the deity] with one face and two arms. The word "then" refers to the appropriate occasion. The word "here" refers to the secret maṇḍala just described. The phrase "having performed all the rituals in detail" means that, according to the method explained in the Great Maṇḍala of Victory over the Three Worlds, one should perform the extensive rituals of the master's activities and the extensive rituals for the initiation of the disciples. In order to show that the accomplishment of siddhis is taught for those who have received empowerment in the maṇḍala of the single mudrā of Vajra-Hūṃkāra, it is stated: "Training in the wisdom of the secret mudrā called Vajra-Hūṃ." The secret of Vajra-Hūṃ is the maṇḍala of the single mudrā. Its mudrā is the mudrā formed by the fingers of the wrathful [deity]. "Training in its wisdom" is a term for expressing and explaining it. Regarding the phrase "having entered this maṇḍala," it means that one has entered this maṇḍala of Vajra-Hūṃkāra oneself. Regarding the phrase "having inserted the 'Victory over the Three Worlds' index finger into the aperture and accomplished [it]," this refers to the accomplishment using the threatening index finger of the left wrathful fist. If one asks how it is accomplished, it says "having inserted into the aperture"; the left wrathful index finger should be placed in the manner of the supreme enlightenment by the right wrathful fist and thus accomplished. As it is said: "If one accomplishes while abiding in knowledge..."
Thus it is said: "All activities will be thoroughly accomplished." This means that all activities, such as the Victory over the Three Worlds and so forth, will be achieved without obstruction. This is what is being shown: through the application of Vajra Hūṃkāra, one should recite the heart mantra hūṃ vajrasamaya kiṭa and meditate for one year using the four-session practice. Having performed one's own preliminary tasks, one should then draw the maṇḍala and enter it. If one recites [the mantra] throughout the night and performs the accomplishment using the "Victory over the Three Worlds" finger gesture, it will be achieved.
Having thus explained the accomplishment of the samaya-mudrā, the accomplishment of the mahāmudrā is now taught, beginning with the words "Then..." and so forth. "Then" means immediately following that. "Vajra Hūṃ" refers to the secret mudrā, which is the mahāmudrā. One should train in its wisdom. Regarding the phrase "Having properly entered the maṇḍala": one should draw and enter the maṇḍala of the Blessed One Vajra Hūṃkāra, which consists of a single mudrā as just explained. How does one enter? It is said "properly," meaning one should meditate. This is what is being shown: one should perform ten million recitations of the heart mantra hūṃ vajrasamaya hūṃ according to the previously explained method. For about one year, one should recite the heart mantra and meditate according to the previously explained method. When the signs arise, one should draw the maṇḍala and enter it. Then, reciting hūṃ vajrasamaya hūṃ,...
Having bound the great mudrā of Vajra-Hūṃkāra, one should meditate on oneself as Vajra-Hūṃkāra throughout the entire night; by this much, one abides in the supreme great mudrā. If one abides in that way, it is said: "From the so-called Vajra-Hūṃ, the practitioner shall perform all activities."
Having thus explained the methods of awareness for accomplishing the samaya mudrā and the great mudrā, now, in order to accomplish the single-mudrā maṇḍala by performing the yoga of one's own deity exactly as it is through the four great mudrās explained in the Great Maṇḍala of Victory over the Three Worlds—which explains all the siddhis taught in the section on Victory over the Three Worlds—one should perform the yoga of Vajra-Hūṃkāra as explained in the Great Maṇḍala of Victory over the Three Worlds, and the great yoga explained therein. Then, having sealed the Blessed One Vajra-Hūṃkāra with the mudrās explained therein, one should accomplish [the practice].
Then, the words "Then..." and so forth are spoken. "Then" means immediately following, which is to say, immediately after the training in wisdom. "Having trained in binding the four mudrās exactly as they are" means:
Just as in the great maṇḍala of Victory over the Three Worlds, the four mudrās, beginning with the great mudrā of the Blessed One Vajra-hūṃkāra, were taught and demonstrated after the preliminary oath-taking, so too is it the purpose here to demonstrate them. Regarding the phrase "it will likewise become an accomplishment": just as accomplishment is attained in the maṇḍalas of Victory over the Three Worlds and so forth, so too will it be attained here; this is the meaning. This is because the intention is that this maṇḍala is the collection of all accomplishments. Regarding the statement that "this accomplishment is common to all forms, whether drawn on cloth and so forth, or cast in metal and so forth, just as it is in the maṇḍala": just as everything is accomplished in a maṇḍala drawn on the ground, likewise, if a single-mudrā maṇḍala is drawn on cloth, a wall, or the like, everything will be accomplished. "Cast in metal and so forth" refers to those made of the nature of gold and other materials.
Having thus taught the maṇḍala of the great Vajra family, the Blessed One Vajrapāṇi now calls upon all the tathāgatas in order to ensure that this King of Rituals remains for a long time, and requests their blessing: "Blessed Ones, all tathāgatas, please grant your blessing to this family of mine, so that all families may be blessed."
"Even if all sentient beings act according to their own inclinations, in order that they may attain all siddhis without hardship and without the need for ascetic observances," thus did the Blessed One Vajrapāṇi make his request. Regarding the word "then": immediately following that, the Blessed One, all the Tathāgatas, gathered as one. The word "also" (yang) refers back to the summary previously explained. In order to consecrate the King of Rituals (Kalparāja) for the Victory over the Three Worlds, he spoke these words: "Vajrasattva, well done!" The Vajra of all the Tathāgatas is the blazing vajra residing in the heart of the Blessed One Vajrapāṇi. Its samaya is that which is born from all the Ratnakula families; and because the collection of samayas that reveals it is the supreme distinction of the Vajra Samaya of all the Tathāgatas, it is the King of Rituals. Therefore, the phrase "the extensive and complete Great King of Rituals of the Great Vajra Family" means that the "Great Vajra" refers to the aforementioned blazing vajra, and those born from its family. Its "ritual procedure" (kalpa-vidhi) is the collection of words that reveal the great maṇḍala and so forth. The "extensive meaning" is the completion of the extensive practice taught in the great maṇḍala; the phrase "is complete" marks the ultimate nature of the sūtra of the Root Tantra.
The nature of the samaya that follows the wisdom of all the tathāgatas, which is the identity of the four mudrās, is also called the samaya-mudrā. All of these were taught by the wrathful one of the great vajra family in order to subdue wrath.
"To subdue the fierce and the wicked,
The emanations of wrath are well-renowned;
The wise Vajrasattva
Spoke this king of tantras."
"Through whatever merit I have gathered
From explaining this pure illumination of suchness,
May the entire world without exception
Become the Great Joy of the omniscient Buddhas,
The inconceivable Great Essence, the Sovereign,
And may the Great Vajra Holder be victorious!"
The Illumination of Suchness, the explanation of the section on the Victory over the Three Worlds of the Great Vajra Family, is complete.
Thus, having taught the Vajra Family so that wrathful ones might abandon wrath, [the Buddha] now taught the Great Maṇḍala of the Three Worlds for the benefit of those sentient beings who are devoted to the external Vajra Family—those who, having first realized the Joyous Stage through Viṣṇu and others, were established in the state of non-retrogression and directly accomplished [the path]. Then, the words "Then again, the Blessed One..." and so forth were spoken. The word "then" (tatas) refers to the immediate sequence; it occurs right after the initial application.
In this regard, having perfected the first application of meditative concentration (samādhi) as taught in the Great Maṇḍala of Victory over the Three Worlds, one emanates Vajra-Hūṃkāra, Ratna-Hūṃkāra, Dharma-Hūṃkāra, and Karma-Hūṃkāra. Then, having summoned the entire worldly retinue with the King of Desire (Takkirāja), one must firmly engage them in receiving one’s commands exactly as they are. This much constitutes the first application of meditative concentration. Furthermore, all the Tathāgatas—Vairocana, Akṣobhya, and the rest—equal in number to the atoms of all world systems, once again gather into one. The word "again" (yang) is used because they gather in order to bless the Great Vajra Family.
Regarding the phrase "knowing [this]": in order to demonstrate that by our command the body of Maheśvara must be shown [subdued] beneath the feet, the Blessed One spoke these words to the Great Bodhisattva Vajrapāṇi. What did he command? Then the Blessed One said, "Listen to the command of all the Tathāgatas: release this body of Maheśvara from beneath your feet!"
Then the Blessed One Vajrapāṇi addressed all the Tathāgatas: "Since the Blessed One has empowered me as the wrathful one who subdues all the wicked, and I have already slain him, how could I release him?" Thus he spoke.
One might wonder: for what reason did all the tathāgatas issue this command? This is what is being shown: "Since I have killed him by the command of all the tathāgatas, if the tathāgatas restore him to life exactly as he was, then he shall be released hereafter." Then, having heard these words of Vajrapāṇi, all the tathāgatas extracted from their hearts this essence-mantra for summoning the consciousness of the deceased. In this context, "the deceased" refers to one who has passed away in every respect. As for "summoning his consciousness": in the world-system called Ashes-Covered, the consciousness was summoned by the secret hook of the tathāgata known as Ashes-Power-Sound and placed within Mahādeva. This was not merely to rouse Mahādeva from his faint, but rather, in order to completely purify his state of being utterly fainted, he was raised from the faint by the command, vajra-words, and mudrās of the Blessed One Vairocana. By the power of the touch of the soles of the feet of the Blessed One Vajra-Hūṃkāra, inconceivable qualities such as the doors of dhāraṇīs and samādhis were born within him. Through the power of samādhi, he completely cast off his former body and, having become Mahādeva himself in the body of a bodhisattva in his final existence within the Ashes-Covered world-system, he attained manifest, perfect buddhahood.
Then, it is said that the entire body of Mahādeva became completely devoid of consciousness and so forth. If some explain that through such and such a fainting spell one sees oneself appearing as if awakened as a buddha, this explanation is not the meaning of the text. Regarding the phrase "having bound the secret hook": this refers to the vajra-binding held internally, with the two index fingers extended and slightly bent to form a hook; this is the secret hook, which was already taught in the position of the Vajrarāja of the maṇḍala of the dhāraṇī of the Victory over the Three Worlds. Having stabilized those, "finally extending the two together" means extending the two little fingers like needles. "If placed upon the head of the dead, the life-force will be regained once more"—this explains the common nature of this [practice]. "Ema!" expresses wonder; it is the unsurpassed buddha-wisdom of all the buddhas. If one asks what is so wonderful here, it is stated that even this dead body has become a realm of life, meaning it becomes possessed of consciousness. "The vajra wrathful index-finger" means the two index fingers of the vajra wrathful one are turned upward, joined at the tips, and their points are turned; this is the mudrā of extracting from below. Thus, by the mudrā of extracting from beneath the feet, one is extracted from beneath one's own feet.
It should be understood that [the deity] is to be roused by the mudrā of the vajra-rising. Regarding the phrase "by that Tathāgata," it means that by the melody of the Lord of Ashes (Bhasmeśvara), he was blessed and his emanation body, together with its consciousness, was made stable. Regarding the phrase "he was appointed as his own regent," this refers to the Blessed One Vajra-Hūṃkāra, the lord of the world-system of afflictions, being appointed as the regent of the Great Deity, the king of the Sahā world-system. That the Great Deity known as the Melody of the Lord of Ashes was appointed as his own regent means that he was established in that position. Where? In this very Sahā world-system. For what purpose? For the sake of sentient beings. Regarding the phrase "in order to subdue all the wicked," this means he was established in the form of a terrifying being to subdue all malicious sentient beings. The word "then" (tatas) indicates immediate succession; it refers to the period immediately following the appointment of the body of Maheśvara as the regent. "Then" (tatas) also means "for that reason," because the Blessed One Vajrapāṇi pressed Maheśvara down with the sole of his foot. The term "sole of the foot" is used with the intention of the mind. Regarding the phrase "by the moon-foot," the awareness that possesses the illumination of the mass of light rays from the feet of that bodhicitta in the form of the moon of Samantabhadra is called the "moon-foot." This very point is shown by the statement: "The mudrā of the bodhicitta of all the Tathāgatas is..."
It is the great bodhicitta of all the tathāgatas, Samantabhadra; it is the mudrā that brings about the definitive emergence of that [bodhicitta]. Regarding the phrase "having firmly formed the vajra-bind": one should bind the vajra-bind as taught in the Vajradhātu [mandala], and then, having properly extended the thumbs and little fingers, place them upon the left ear of the head of Maheśvara; this is the mudrā of the moon-image. Regarding the phrase "the tathāgata, the guru of the moon": the guru who is the great bodhicitta in the form of the moon is the tathāgata, the great bodhicitta Vairocana, because he is distinguished from others. By being trampled by the feet of Vajrapāṇi, the empowerment of the half-moon is conferred. By placing his feet upon the left ear of the head of Maheśvara, Maheśvara realizes the great bodhicitta, and his mind becomes stainless. Then, in order to demonstrate that he himself was born as the tathāgata known as Bhasmeśvaraghoṣa, it is taught that for the duration of a great eon, the Blessed One Vajra-hūṃkāra trampled, placed his feet upon, and brought him under his power. Furthermore, by the touch of the feet of the Blessed One Vajra-hūṃkāra, Maheśvara attained unsurpassed bliss and mental joy, and was made to realize the unsurpassed dhāraṇīs, the doors of liberation, and the perfections.
Then, having passed away beneath his feet, he became a bodhisattva in his final existence in the world-system known as Ashes-Covered, and there he attained manifest buddhahood. If some should think that being born there is merely a mental appearance, that too is unreasonable, because it has not been so taught. If it were explained in that way, it would contradict the great power of the Tathāgata. Furthermore, it would contradict the logic that even those of us who lack the fortune to see the Tathāgata will, through devotion to the Tathāgata’s mantra, attain buddhahood in this very life and achieve the state of a Vajradhara, whereas [if it were otherwise], one would not attain it even by becoming the regent of Maheśvara.
The word "then" refers to the period immediately following the empowerment. Regarding the phrase "having placed a vajra-spear in his hand": into the left hand of Maheśvara, all the Tathāgatas placed a vajra-spear with their right hands and bestowed the name-empowerment known as "Supreme Vajra Knowledge." "Ema!" expresses wonder. If one asks what is so wonderful, it is said: "Whosoever is touched by the supreme feet attains the accomplishment of buddhahood itself." This means: "I am truly amazed!" The point being shown is this: those who are trampled and subdued usually give rise to anger and resentment and thus go to the lower realms; however, in this case, because I was touched by the supreme feet of the Blessed One Vajrapāṇi, it became the cause for realizing awakening, and thus it was not a subjugation.
It is marvelous that those to be trained see me, who have attained the state of a buddha, being trampled and subdued by their feet. Therefore, the phrase "arising from that samādhi of the Vajra Wrathful One" means that having emerged from the samādhi of Vajra Hūṃkāra, he abides in the form of Vajrasattva. This is because Vajrasattva himself has here become Vajra Hūṃkāra, the Universal Monarch of the Tathāgata mandala, and is not the Lord of the Ten Grounds who dwells in Alakāvatī. Why does he arise from that samādhi? It is because he has the intention to demonstrate that, through a meditative equipoise not under the power of other afflictions, he knows what is possible and what is impossible and enters into the state of things as they are; thus, he arises. The phrase "those [beings]" and so forth refers to making such a request for the sake of receiving permission and for the sake of determining the location. With this essence mantra, Oṃ sattva uṣṇīṣa phaṭ, the Blessed One Vairocana addresses him and provides protection. The meaning of this is shown as follows: those who wish to engage in the conduct of the gateway of Secret Mantra should protect themselves in order to abandon the afflictions and secondary afflictions, and then issue commands to all the worldly mandalas. If it were not so, those worldly mandalas would cause harm.
Then, immediately upon this being explained, from the uṣṇīṣas of the Tathāgatas, such as Vairocana and the rest, who are equal in number to the atoms of all world systems, the Blessed One Vajrapāṇi himself—the great Vajradhara who dwells in the hearts of all Tathāgatas—became rays of light of many colors. Having become rays of light of blue, yellow, red, green, and white, they emerged from the uṣṇīṣas of all the Tathāgatas as previously described, illuminated all world systems, and then remained in the form of the mark of a great man (mahāpuruṣalakṣaṇa) upon the crown of the Blessed One Vajrapāṇi.
Then, from that mass of splendor—this refers to the uṣṇīṣa of the Blessed One Vajrasattva—it emerged from the uṣṇīṣas of all the Tathāgatas; this means it was definitively brought forth. Furthermore, this is what is being shown: having protected oneself with the uṣṇīṣa of the Sattva, one should again accomplish and place the uṣṇīṣa-mass of splendor with the hand-gesture of the blazing wheel, and subsequently issue commands to the worldly wheel. Thus, having protected oneself with the mudrās and mantras of the uṣṇīṣa and the mass of splendor of Vajrasattva, now the Great Bodhisattva Vajrapāṇi spoke this supreme awareness (vidyā) of his own, and so forth.
Oṃ vajrasamaya-karma-sādhaya kṛta. Up to this point, the emanation of the deities of the great maṇḍala of the worldly wheel has been explained. Then, from the words "the Blessed One, the Tathāgata of all..." up to "sada kṛta," the second meditative absorption called the "Supreme King of the Great Maṇḍala of the Wheel of the Three Worlds" is taught. Then, beginning with the gathering and the consecration, the third meditative absorption called the "Supreme Activity of the Great Wheel of the Three Worlds" should be understood here in the same manner as explained for the great maṇḍala of the Vajra Expanse. This is in order to show that by obtaining the samaya and empowerment in the great maṇḍala of the worldly wheel, one should accomplish the siddhis explained therein. Then, with the words "the Blessed One, Vajrapāṇi..." and so forth, the extensive ritual for the master’s activities and the ritual for the entry of the disciples are taught. The word "then" indicates the sequence of the context; "all the vajra families" refers to those that are both worldly and transcendent. Their maṇḍala is this which is taught, having the Great Seal of the Wheel of the Three Worlds as its principal deity. The word "then" means immediately following; it refers to the very moment after obtaining the signs of meditating on the great maṇḍala of the three worlds. The word "then" has the meaning of "for that reason."
Because without entering the great maṇḍala of the wheel of the three worlds, the realms of sentient beings to be tamed by it would not attain the siddhis explained therein, it shall be thoroughly explained. "The supreme great maṇḍala, resembling the wheel of Dharma, is the maṇḍala in which all threads are stretched"—this refers to it being circular. "In the center of the maṇḍala, having driven in a khaṇḍaroha kīla," and so forth, refers to the wise practitioner. "Oṃ vajra kīli kīlaya sarvavighnān bandha baṃ hūṃ phaṭ"—with this mantra, one should recite it one hundred and eight times over a khaṇḍaroha kīla that is like a five-pronged vajra at the top and a single-pronged vajra at the bottom, and then drive it into the center of the maṇḍala. Having doubled a thread of five colors and tied it to the kīla, the threads for the entire maṇḍala should be stretched. "Possessing four threads"—this means that once the wheel is made, the lines for the cardinal and intermediate directions should be struck. "Having emerged from its exterior"—this means that for the outer tier, the thread should be doubled. For the third maṇḍala, the lines should be struck with a thread tripled in length. "In the manner of the spokes of the wheel of the cardinal and intermediate directions, stretch the threads for the patterns of the corners"—this means that in the intermediate directions, four patterns like single-pronged vajras should be made. This is what is being shown: a thread of five colors, exceeding the measure of the double maṇḍala, is tied to a khaṇḍaroha kīla.
If all the maṇḍalas are twelve cubits in measure, one should strike the central lines using a cord of that same measurement. For the second, the measure is four cubits, and for the third, the measure is six cubits. In this way, for the three successive tiers of the equal maṇḍala, one should strike the lines so that each tier has four gates. Then, with the wrathful gaze, one should open the gates as before. Regarding the instruction to fill the area where the cord was laid out with pure pigments: one should strike the lines in the great maṇḍala of the Victory over the Three Worlds according to the ritual just explained. Reciting the mantra oṃ vajrarāga samaya hūṃ together with the pigment mudrā explained for the great maṇḍala of the Victory over the Three Worlds, one should recite the mantra seven times for each color, such as white and so forth, and then fill [the area] with the five colors.
If one asks how to begin:
"With the left vajra-fist,
One should hold [the pigment] according to the ritual."
Regarding "having first drawn": first, one should take the pigment with the left vajra-fist and draw. Regarding "afterwards as is convenient": this refers to when performing the work of the pigments.
Then, "the Vajra Master,
Remaining in meditative equipoise, sits in the center."
Regarding "then": after filling [the area] with the five colors, one should draw the maṇḍala in each section. One should draw [the deities] in the locations from Vairocana and so forth, up to Vajrāveśa.
As before, one should enter with the mudrā of the wrathful deity Tiriṇṭiṇi and open all the gates of the maṇḍala by reciting: oṃ vajrodghāṭa samaya praveśa śīghraṃ smara vajra samaya hūṃ phaṭ. By reciting this, one should open the gates of the maṇḍala with the previously explained mudrā.
Having thus shown the illustrative words, the explanation of how Vairocana and the others are to be drawn accordingly is as follows: "Whether with gold or else with silver," and so forth. In that regard, one should recite the four hūṃs and extract the kīla situated in the center of the maṇḍala. The cavity should be filled with the five colors along with fragrant scents. Then, the Blessed One Vairocana should be placed in the center of the maṇḍala with the body color and shape described in the Great Maṇḍala of Victory over the Three Worlds, while reciting oṃ sarvavid.
Vajra-hūṃkāra and the others should also be drawn in the east and other directions of the Blessed One, according to the method explained in the Great Maṇḍala of Victory over the Three Worlds. The heart mantras are: oṃ sumbhani sumbha hūṃ, gr̥hṇa gr̥hṇa hūṃ, gr̥hṇāpaya gr̥hṇāpaya hūṃ, ānaya ho bhagavān vajra hūṃ phaṭ, and so forth. At the feet of the Blessed One Vajra-hūṃkāra, Maheśvara and Umā should also be drawn as before.
Regarding the phrase "when entering or emerging," and so forth: one should perform this while mentally visualizing oneself passing beneath the cord.
Regarding the phrase, "When entering or emerging," this explains the Vajravega. As for the phrase, "Likewise in the second maṇḍala," in relation to the central heart maṇḍala, this refers to the second-tier maṇḍala. On the eastern tier of that, one should draw Māyāvajra, Vajraghaṇṭā, Munivajra, and Vajrāyudha according to the characteristics previously explained. In the south are the wrathful Vajrāvarta, Vajraprabha, Vajradaṇḍa, and Vajrapāṇḍara. At the eastern gate of this maṇḍala is Gaṇapati Vajragaja; at the southern gate, Vajramālā; at the western gate, Vajreśvara; and at the northern gate, Vajrajaya. Furthermore, on the western side of this maṇḍala, one should draw the messengers Vajramusala, Vajravāyu, Vajrāgni, and Vajrabhairava according to the previously explained characteristics. In the north, one should draw the servants Vajradaṃṣṭra, Vajrakāla, Vajramukhya, and the nāgas, the Vajras.
Regarding the verse: "Having crossed by means of Vajravega, the outer maṇḍala should be established; all the mātṛs should be drawn in their respective upper and lower tiers," this means that in relation to the central heart maṇḍala, the third maṇḍala is the outermost of all. One should draw all the mātṛs residing there, such as the goddess Caṇḍākṣī and others. In that regard, on the eastern tier are Caṇḍākṣī and Vajrahema.
One should draw Vajrakumārī, Vajralāsyā, Vajraśāntī, and the one named Vajramuṣṭī. In the southern direction, one should draw Bhīmā, Vajrāmṛtā, Vajravarṇā, Vajragambhīrā, Vajravarā, and Vajramadhyabandhā. In the western direction, one should draw Śūrā, Vajradūtī, Vajravegā, Vajravasanā, Vajrajvālā, and Vajralolā. In the northern direction, one should draw Sarasvatī, Vajramukhī, Vajrakālī, Vajreśvarī, Vajrapūtikā, and Vajramakārī. Since the characteristics of all those mundane deities have already been explained in the Great Maṇḍala of Victory over the Three Worlds, they shall not be explained again here. The Mātṛkās should be drawn according to the knowledge taught in the Action Maṇḍala of the mundane wheel. At the outer and inner gates, one should draw the gatekeepers, such as the wrathful Vajrāṅkuśa and the others, for it is said: "At all the vajra gates, the gatekeepers are likewise that very same [deity]." Then, regarding the statement: "Next, I shall explain the extensive ritual exactly as it is," this means that immediately after the drawing is complete, one should perform offerings with the vases and so forth, bathe well, recite the mantra of Vajrayakṣa, put on the upper and lower garments and the crown, adorn oneself with all ornaments, and perform the yoga of Vajra-hūṃkāra and the Great Yoga.
Then, having entered the great maṇḍala of the worldly wheel by means of the mudrā of the dhāraṇī of the vajra as it is, one should perform all the activities; this is the extensive ritual as it is. Regarding the word "then," it refers to immediately following that. Having performed all one's own rituals, having accomplished the maṇḍala with the vajra, and having performed the withdrawal, one meditates on Vajra Hūṃkāra. Following the praise with the one hundred and eight names as before, one should perform the activities such as summoning. Regarding that, the activity of summoning is as follows: by means of the essence mantra of the worldly wheel as explained for the activity mudrā of the wrathful Vajrāṅkuśa, one summons the deities and establishes them facing their respective gates. With the remaining [mudrās] such as the pāśa, one causes them to enter, binds them, and brings them under control. Having performed the expulsion of obstructors and so forth with the samaya mudrā of Vajrayakṣa, one closes the gates with the vajra-fist and perfectly protects the guardians with the vajra armor. Having offered the arghya water to the deities of the maṇḍala with Vajra Hūṃkāra, one performs all the rituals such as sealing with the four mudrās; this is the meaning of the word "and so forth" here. Whatever activities such as summoning are performed, that is the performance of summoning and so forth. The passage beginning with "the Vajra Master himself binds the mudrā of the wrathful Tiriṇṭiṇī" is easy to understand. The wisdom of the vajra samaya.
Regarding the phrase "Vairocana, Vajra-Hūṃkāra, and so forth, up to the Mamos": the maṇḍala mudrās and so on are the wisdom of the vajra samaya. As for the instruction "you should generate that": it means, "Therefore, do not speak of this to anyone." Because speaking of this to those who do not know the samaya leads to falling into the hell realms and untimely death, it says, "Do not speak of the samaya to anyone who does not know it." The remainder is easy to understand.
Regarding the lines: "Joining the little fingers and thumbs, / The two hands placed one above the other": the left hand is turned downward and extended straight in front. Upon it, the right hand is likewise extended and turned upward. The left little finger is linked with the right thumb, and the right thumb is linked with the left little finger, like a chain. Furthermore, the right little finger is linked with the left thumb, and the left thumb is linked with the right little finger, like a chain. The remaining three fingers are formed like the three prongs of a vajra; this is the mudrā of Vajradhara.
Regarding the word "Then": it means immediately after the maṇḍala has been shown. At this stage, it is impossible to confer the empowerment; therefore, whatever outer vase empowerment is to be conferred must be preceded by the mudrā of the Vajra Holder, and not performed afterwards. Consequently, one enters [the maṇḍala] immediately after the face veil has been bound.
In that regard, first of all, when the disciple is about to enter the maṇḍala, they should address the preceptor in this way:
"O Great Joy, you are my teacher; O Preceptor, please attend to me! I seek the Great Protector who reveals the way of great awakening. Grant me the samayas and grant me the vows. Grant me the Three Refuges—the Buddha, the Dharma, and the Saṅgha. O Protector, please lead me into the supreme city of great liberation."
Having had them recite this, immediately thereafter, grant them the generation of the mind of awakening and the taking of refuge in the Three Jewels. Then, having tied the blindfold, they are led in. They enter with this essence mantra: oṃ praveśaya vajra praveśaya, and so forth. Then, regarding the scattering of flowers with this essence mantra: oṃ pratīccha adhiṣṭha vajra hoḥ. Then, having tied the garland, [one recites]: oṃ pratigṛhṇa imaṃ sattva mahābala. Then, having removed the blindfold exactly as it was tied, the maṇḍala is shown in successive order, beginning with Vajrāṅkuśa and ending with Vairocana. Regarding the statement, "One should not show which deity it is to them": if one asks what the nature of the deities is, the suchness (tathatā) of the deities should not be shown. Beginning with Vajrāṅkuśa and ending with Vairocana, only the mere images should be shown.
As for the phrase "Why is that?", it means: "For what reason do you show only a mere reflection and not the suchness of the deities?" In response, it says, "There are also sentient beings with wrong views," and so forth. The phrase "because they also exist" means that they truly exist. What kind of sentient beings are they? They are those with wrong views.
For those who lack faith, the Blessed One Vajra-Hūṃkāra utters: Oṃ sumbha ni sumbha hūṃ | gṛhṇa gṛhṇa hūṃ | gṛhṇāpaya gṛhṇāpaya hūṃ | ānaya ho bhagavān vajra hūṃ phaṭ. By this, [the deities] emerge from the hearts of all the Tathāgatas and, having blessed and summoned as many Tathāgatas as there are in the infinite oceans of world-systems along with their circles of Bodhisattva retinues, they are made to enter the great maṇḍala of the Wheel of Victory over the Three Worlds, bound by the samaya, and firmly joined to their own wisdom. It is because of this that worldly beings who would otherwise reject [the teachings] are prevented from teaching the suchness of the deities, such as Vajra-Hūṃkāra and the rest. Now, those who would reject [the teachings] shall be shown here.
Regarding the phrase "the wisdom of the Buddha Bhagavāns is unfailing," and so forth: if one asks, "What is it that they reject after having made such an admission?" [the answer is:] it would not be the unfailing wisdom of the Buddha Bhagavāns, because it would be under the control of another.
If one asks how this is so, it is because it is stated that Vajrapāṇi was empowered into the family of the Tathāgatas. This is because it was said that just as the Blessed One Vajra-Hūṃkāra, having been blessed by the Tathāgata, was introduced into and empowered within the great maṇḍala of the Wheel of the Three Worlds. Furthermore, it is because the Tathāgatas arise from the wisdom of the Buddha Blessed Ones, which is unchanging and the wisdom of certainty. Therefore, it is stated "the Tathāgata himself," meaning that the wisdom of the Tathāgata himself is the uncommon samaya of the Tathāgatas. For that reason, lest one think that Vajrapāṇi would not be empowered or would abandon [the teaching], the suchness of the deities should not be shown [to the unqualified]. The phrase "otherwise" has the meaning of abandoning [the teaching]. Regarding the phrase "those who have faith in the deities," this refers to those who have faith in the deities from the Blessed One Vajra-Hūṃkāra and so forth, up to the end of the Mātṛ maṇḍala; to them, having given the essence of the oath, the suchness of the glorious Vajra-Hūṃkāra and so forth should be shown. This is what is being taught: those Sautrāntikas who are inclined toward the vehicles of the Śrāvakas and Pratyekabuddhas, or those inclined toward the Mahāyāna, but who do not know the great majesty of the nature of the Great Vajradhara, should not be introduced into the maṇḍala or shown [the teachings].
Those who are inclined to enter should be initiated, and the suchness of the deities should also be taught. Regarding the phrase "having conferred the empowerment with a garland marked by a precious vajra": according to the ritual explained in the Great Maṇḍala of Victory over the Three Worlds, one should release the mudrā of the Vajradhara wrathful deity Tiriṇṭiṇī at the disciple’s heart with the mantra tiṣṭha vajra and so forth, and then confer the water empowerment. One should then confer the empowerment of the Vajraratna as explained in the Vajradhātu, followed by the three-pronged vajra empowerment, and then the name empowerment. If one asks how this is to be done, it is stated: "It should be performed just as in the Great Maṇḍala of the Vajra Samaya," which means it should be performed exactly as in the Great Maṇḍala of Victory over the Three Worlds.
This is what is being shown: according to the ritual taught in the Great Maṇḍala of Victory over the Three Worlds, one should perform the application of Vajra Hūṃkāra. Having meditated on the great yoga and the three samādhis of that Wheel of the Three Worlds as taught therein, one should perform the withdrawal, seal everything with the four mudrās of the Wheel of the Three Worlds, confer the empowerments accordingly, and make perfect offerings. Then, having practiced the meditation and recitation of Vajra Hūṃkāra for one month, six months, or one year, one should then draw the maṇḍala.
Having conferred the empowerment upon oneself, one should then admit the disciples. First, the disciples should be prepared through the preliminary consecration (adhivāsana) exactly as prescribed. Then, have them perform the four mudrās of Vajra-Hūṃkāra and the others as they are. Next, confer the empowerment with the water from the vase situated outside, which has been blessed by Vajra-Hūṃkāra, and bless the disciple as Vajra-Hūṃkāra. Then, bind oneself with the action mudrā of Vajradhara, and bind the disciple as well with this essence mantra:
OṂ SARVA-TATHĀGATA-VAJRA-DHARA GṚHṆA GṚHṆA BANDHA SAMAYA HŪṂ.
Then, taking this mudrā and a garland of flowers, enter the great maṇḍala through the eastern gate. With this essence mantra:
OṂ PRAVEŚAYA VAJRA PRAVEŚAYA VAJRA ĀVEŚAYA VAJRA ADHIṢṬHA HŪṂ.
And with the action mudrā of the wrathful Vajrāṅkuśa as explained in the great maṇḍala of the worldly wheel, perform the summoning. Then, having entered through the southern gate in the same manner as before, cause them to enter with the action mudrā of Vajrapāśa. Then, having entered through the western gate, bind them with Vajrasphoṭa. Then, having entered through the northern gate, bring them under control with the action mudrā of the wrathful Vajrāveśa. Then, having entered again through the eastern gate, address them as follows: "Today you have entered the family of the Tathāgatas."
"I shall bestow upon you the wisdom by which you will attain even the accomplishment of the Vajra family of all the Tathāgatas; what need is there to mention other siddhis? Generate such vajra-wisdom, and do not speak of it to those who have not seen the great maṇḍala, lest your samaya be impaired."
Then the Vajra Master himself, having bound the mudrā of the wrathful Tiriṇṭiṇi, should say: "I shall generate the wisdom of the vajra samaya for you. Do not speak of it to anyone. If you do not abandon this [secrecy], you will die and fall into hell." Having thus instructed him, he should give him this essence of the oath: "Display the mudrā of the wrathful Vajra Tiriṇṭiṇi as well. This vajra is the great vajra; by burning the lineage of the light of samaya, if it is transgressed, it will destroy the body starting from the brain."
Then the Vajra Master, having bound the mudrā of Vajradhara pointing downward and upward, places it upon the crown of the disciple's head and says: "This is your vajra samaya. If you speak of it to anyone, your brain will split."
Then, having consecrated that very samaya mudrā once with the essence of the oath-water, he should make the disciple drink it. The essence of the oath is as follows: "Vajrasattva has truly entered your heart. If you speak of this method..."
Immediately after, [the curtain] is torn and [the deity] departs. Recite: Oṃ vajrodaka thaḥ. Then, speak these words to the disciple: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not abandon your misconduct, you will die and fall into hell." Then, instruct them to say: "May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!"
Then, using this samaya mudrā of the Vajra Descent and this essence mantra, Oṃ vajrāveśa a, cause the descent and generate [the deity]. Then, using this essence mantra, Oṃ pratīccha adhiṣṭha vajra hoḥ, the disciple should cast the flower. Then, using Oṃ pratigṛhṇa tvaṃ imaṃ sattva mahābala, the disciple should take the garland and bind it upon their head.
Then, with these words:
"O Vajrasattva, today you shall strive
To open the eyes of this disciple.
May the unsurpassed Vajra Eye
Be opened this very day!"
The blindfold thus bound should be removed. Then, with He vajra paśya, the maṇḍala is shown, beginning from Vajrāṅkuśa and ending with Vairocana. The disciple should release [the deity] at the heart with the Vajra Holder mudrā and this essence mantra, Tiṣṭha vajra, and so forth. Then, taking water from the Victory Vase with the Vajra Fist, [the disciple should be sprinkled].
One should confer the empowerment with the mantra: oṃ abhiṣiñca vajradharate samayāgra gra. Then, the conferral of the mudrā empowerment, the sign empowerment, and the name empowerment should be performed exactly as in the ritual for the disciples of the Great Maṇḍala of Victory over the Three Worlds.
Having thus extensively taught the ritual procedures for the master of the Great Maṇḍala of the Mundane Wheel and the ritual procedures for the entry of the disciples, in order to show that when one who has obtained the samaya and empowerment of the Great Maṇḍala of the Wheel of the Three Worlds wishes to accomplish the siddhis as they desire, the master should bestow the mudrās and heart-mantras, it is said: "Then, one should learn the binding of the Mahāmudrā." Here, the intention is that when binding the Mahāmudrā, it is indeed the Samayamudrā itself. Furthermore, the binding of the Mahāmudrā should be understood as following the explanations given in the Great Maṇḍala of Victory over the Three Worlds, from Vairocana and Vajra-Hūṃkāra up to the end of the Mātṛs.
Regarding the phrase "Having bound the vajra-fist," and so forth: having demonstrated the binding of the vajra-fist as explained in the Vajradhātu, one then bends the two thumbs inward and bends the two index fingers inward, using them to cover the backs of both thumbs; this is the mudrā of Sattvōṣṇīṣa. oṃ vajrasattvoṣṇīṣa hūṃ phaṭ.
With this essence mantra, the yogi should cause the wisdom beings to enter all the deities and perform the consecration. Then, for the sake of self-protection, one should join the uṣṇīṣa (crown protuberance) mudrā. Having formed the vajra-binding, as for the "thumb and middle finger," one should bind the vajra-clasp as taught in the Vajradhātu. Then, by raising the thumb, middle finger, and little finger individually, this is the mudrā of Tejorāśi (The Mass of Splendor). Reciting the mantra: Oṃ namaḥ sarvatathāgatoṣṇīṣatejāvalokite mūrdha hūṃ jvaladhaka vidhara cchinda bindha hūṃ phaṭ, one should place this hand of Tejorāśi’s wheel upon the crown of the head. The practitioner should meditate on the accomplishment of the great siddhi and perform this practice.
When one applies oneself to the accomplishment of Vajrasattva’s uṣṇīṣa, one should meditate on oneself in the posture of the left leg extended, blue in color, making the threatening gesture (tarjanī) at the heart with the left wrathful fist. With the other, the right vajra-fist, one holds a five-pronged vajra, brandishing it toward the crown of the head. One should also visualize Tejorāśi, red in color, with an eight-spoked vajra-wheel rotating on the middle finger of the right hand. The left hand rests upon the seat as he sits in the manner of a great king, with the right leg extended and the left leg in the half-lotus posture (ardhaparyaṅka) upon the seat. One should contemplate him in this way.
The empowerment of the vajra jewel crown should also be understood here. Regarding the phrase, "Binding the two vajra mudrās, joining the thumbs and little fingers," this means: firmly binding the two vajra fists and aligning the two vajra forearms, one should bind the two little fingers and the two thumbs in the shape of hooks. This is the essence mantra of the Blessed One Vajra Hūṃkāra: Oṃ niṣumbha vajra hūṃ phaṭ.
Regarding the phrase, "The supreme great vidyā," and so forth: having bound the mudrā just explained for the Blessed One Vajra Hūṃkāra, pressing with the two sides of the thumbs is the mudrā of Rāgarāja. The essence mantra is: Oṃ ṭakki jaḥ. With this essence mantra and the application of Vajra Hūṃkāra, one should place Rāgarāja at the heart.
Regarding the phrase, "From that very [mudrā], by firmly binding the middle and ring fingers," and so forth: having bound the samaya mudrā of the supreme vidyā, one should bend the backs of the two ring fingers and the two middle fingers, form them in the shape of two jewels, and by turning them, place the two jewels at the position of the brow; this is the mudrā of Ratna Hūṃkāra. Its essence mantra is: Oṃ vajra ratna uttama jvala hūṃ phaṭ.
Regarding the phrase, "From that very [mudrā]": it refers to that very mudrā of the supreme vidyā. Regarding the phrase, "Having generated, one should place": it means one should place it face up. If one asks, "Where should it be placed?" it says: "Furthermore, it should be turned at the heart."
Turning [the hands] toward one’s own heart and circling them completely, join the thumbs and little fingers together like an iron chain and place them; this is the mudrā of the Lotus Knowledge-Being, the Holy Dharma Hūṃkāra. Its essence mantra is: svabhāvaśuddhe vajrapadma śodhaya sarvapāpaṃ vityā uttama hūṃ phaṭ. As for the instruction, "Starting from the crown of the head, one should circle the maṇḍala of the body": this refers to the mudrā of the Great Knowledge-Being’s Holy Samaya. By the application of placing that very mudrā starting from the crown of the head and circling it in the manner of displaying the entire body, and then placing it again at the crown, this is the mudrā of the Variegated Vajra. Its essence mantra is: oṃ vajrakarma uttama vajradhara samaya anusmara sambhāni sambha ākarṣaya praveśaya bandhaya samaya ghaṭaya sarvakarmāṇi me kuru mahāsattva hūṃ phaṭ. Regarding the phrase, "Having formed the Vajra-Sattvī Samaya": this refers to the firm binding of the Vajra-Sattvī as taught in the Vajradhātu. Raising the two little fingers is the mudrā of the Blessed One Vairocana. Its essence mantra is: oṃ sarvavid. Regarding the phrase, "Having bound the thumbs and little fingers, the three middle fingers of the left": from among the mudrās of the Great Knowledge-Being’s Holy [Family], making the tips of the three middle fingers of the left hand like the points of a trident is the mudrā of the Great Vajra Trident of the Vajra Knowledge-Being, the Holy Maheśvara.
"Having firmly formed the vajra-binding, one should press the left vajra," means that one should firmly form the vajra-binding explained in the Vajradhātu, and having formed the left vajra-binding, by making the two vajra-bindings just described, they become the two vajra-fists. In that regard, the binding of the right fist and the left fist just described is the external mudrā of the vajra-fist; it serves as the cause for generating the mudrās of Viṣṇu and the others. Thus it is explained as the "vajra-fist."
"This is for all the vajra families," it is said; one should understand that this is the domain of all one's own vajra families, from the illusory vajra up to the moon in water. Whatever the characteristics of the vajra-fist just described, by making two vajras, they become the two worldly vajra-fists. "By that, all the signs are established," means that the mudrās are the placement of signs such as the wheel in the form of the wheel and so forth. If one asks, "Of whom?" it says, "The mudrās also arise for all the vajra families." The word "also" (kyaṅ) is used to emphasize that the mudrās also arise. This is what is being shown:
The arrangement of the symbols such as the wheel and so forth constitutes the vajra mudrās of all the vajra families. Therefore, they should be arranged in the manner of their respective mudrās, such as the wheel and so forth. Regarding the phrase "extending the front and placing it above": extending the index finger of the left fist and placing it upon the back of the right fist is the samaya mudrā of Vajramāyā. Regarding the phrase "joining the tips of the index and thumb": joining the thumb and index finger of the left fist face-to-face, forming a circle and pointing it downward as if holding a bell, is the mudrā of Vajraghaṇṭā. Regarding the phrase "placing 'Oṃ' upon the crown": placing the left fist upon the thumb of the right hand is the mudrā of Munivajra. Regarding the phrase "placing it upon the vajra": placing the right fist upon the left fist is the mudrā of the Vajra-Weapon Fist. Regarding the phrase "extending fully and resting in the hand": extending the left hand over the extended right hand and placing it facing downward is the mudrā of Vajrāvarta. Regarding the phrase "likewise behind the hand": extending the left hand behind the extended right hand and placing it face down is the mudrā of Vajraprabha. Regarding the phrase "binding the fists and contracting the forearms": [the text continues with the description of the mudrā].
Regarding the phrase "with the left fist," this refers to the gesture of holding a staff at the level of the shoulder with the left fist clenched; this is the mudrā of Vajra-Daṇḍa.
Regarding the phrase "one should circle it toward the mouth," this refers to circling the left fist toward the mouth; this is the mudrā of Vajra-Piṅgala.
Regarding the phrase "place it upon the left thumb," this refers to placing the right fist upon the left thumb; this is the mudrā of Vajra-Gajasaṃmukha.
Regarding the phrase "applied in the manner of binding a garland," this refers to making the gesture of binding a garland on one's own head with the left fist; this is the mudrā of Vajra-Mālā.
Regarding the phrase "the right hand is for bestowing wealth," this refers to repeatedly making the gesture of bestowing wealth with the right fist; this is the mudrā of Vajra-Īśvara.
Regarding the phrase "the supreme fist is the sword mudrā," this refers to making the gesture of holding a sword with the right fist; this is Vajra-Vijaya.
Regarding the phrase "holding a long pestle in front of the right," this refers to making the gesture of holding a long pestle in front with the right fist; this is the mudrā of Vajra-Dīrghamuṣala.
Regarding the phrase "likewise, the right arm is extended," this refers to raising and extending both forearms, making the gesture of holding a silk banner carried by the wind; this is the mudrā of Vajra-Vāyu.
Regarding the phrase "the right hand displays blazing light," this refers to extending the right fist and making the gesture of blazing fire; this is the mudrā of Vajra-Agni.
Regarding the phrase "the vajra fist is moved," this refers to...
Moving the left fist and placing it in front is the mudrā of Vajrabhairava. Regarding the phrase "with a haughty air, the index finger at the mouth": placing the index finger of the left fist at the mouth in the manner of a fang, like a hook, while the right fist is placed at the waist, is the mudrā of Vajrāṅkuśa. Regarding the phrase "striking with a staff and pressing down": placing the left fist at the crown of the head and making the gesture of striking is the mudrā of Vajrakāla. Regarding the phrase "bending the arm and hanging it down": bending the left forearm and making the gesture of hanging it down is the mudrā of Vajramahāpātāla. Regarding the phrase "the right is drawn by the left": making the gesture of drawing the noose of the left forearm with the right fist is the samaya-mudrā of the Nāga Vajrasamaya. The samaya-mudrās of the mātṛs such as Umā and others will be explained in the dhāraṇī-maṇḍala of the Trailokyacakravartin. The samaya-mudrās of the wrathful deities such as Vajrāṅkuśa and others have already been explained in the great maṇḍala of Trailokyavijaya. The dharma-mudrās of Vairocana and others have already been explained in the great maṇḍala of Trailokyavijaya. The dharma-mudrās of all the worldly deities, culminating in the Nāga Vajra, are the mantras taught in their respective dharma-maṇḍalas.
The action mudrā of Vairocana has already been explained in the Great Maṇḍala of Victory over the Three Worlds. The action mudrās of the worldly deities, from Śrī Vajra-hūṃkāra and so forth up to Vajrāveśa, and ending with the assembly of the Mātṛs, are to be understood as they were taught in the Action Maṇḍala of the Worldly Cycle. Regarding the phrase, "The examination of the entire maṇḍala is performed by holding the vajra with the left hand," this means that at the time of laying the foundation lines and applying the colors, one should first form the vajra-fist with the left hand, and thereafter act as is convenient.
Then, regarding the passage beginning with "Next, the explanation is..." and so forth: having thus trained in the wisdom of the mudrās, the ritual for accomplishing the mudrās is to be explained. In that regard, the phrase "Which mudrā belongs to which being?" means that when meditating on the mudrās—such as the Great Mudrā and others—of the beings from Vairocana and so forth up to the Mātṛs, one should meditate on oneself as having become the form of that mudrā.
The phrase "The accomplishment of the mudrā becomes supreme" teaches this: one should accomplish [the deities] from Vairocana and Vajra-hūṃkāra and so forth up to Vajrāveśa, just as explained in the Great Maṇḍala of Victory over the Three Worlds. Furthermore, for the external Vajra families, one should bind the Vajra-palms and the Vajra-bind, then release the Vajra-bind at the heart, and perform the descent upon oneself.
One should form the samaya-vajra-muṣṭi mudrā. Then, having mentally inscribed the vajra within the heart by reciting "Oṃ sumbhani sumbhani rājā vidyottama hūṃ phaṭ" and so forth, and having meditated on all phenomena as selfless while mentally reciting that very mantra, one should visualize the form of a moon maṇḍala. Upon that, a second moon maṇḍala and from those together with the mantra, a blazing five-pronged vajra. From that, one should contemplate the essence within a three-pronged vajra and so forth. Meditating that "whatever is the mudrā is the deity, and whatever is the deity is I," one should then transform that form of the mudrā into the nature of Vajrasattva by reciting "Vajrasattva hūṃ." Furthermore, brandishing the vajra with pride, one should say "Vajrasattvo 'ham," thereby becoming Vajrasattva. Then, by reciting "Sumbhani sumbhani vajra-vidyottama hūṃ phaṭ" and so forth, one should ascertain the nature of the forms of Vajra-vidyottama and the rest, and say "Mahāsamayasattvo 'ham." Then, having bound the samaya-mudrā of that deity, one says "Samayo 'ham." Furthermore, one should consecrate the heart, forehead, throat, and crown with that very samaya-mudrā, saying "Samayas tvaṃ tiṣṭha svam." Then, having taken up the three-pronged vajra and so forth, one should recite the essence mantra.
Within the expanse of Vajravidyottama and the others, they are blessed as their great seals (mahāmudrā). Then, having brought down the vajra-spear and so forth in front, one generates the divine pride with "Vajraśūlamudra haṃ." By reciting "Vajravidyātmako ’ham" and so forth, one should meditate on one’s own seal in the form of Vajravidyottama and the others.
Then, with the action seals (karmamudrā) of the wrathful deities such as Vajrāṅkuśa and so forth, one summons, causes to enter, binds, and subjugates Vajravidyottama and the others. With the samaya seals of the three-pronged vajra and so forth, one recites "Oṃ sumbhani sumbha vajravidyottama hūṃ phaṭ dṛśya" and looks upon Vajravidyottama and the others. By means of their respective samaya seals and the syllables "jaḥ hūṃ vaṃ hoḥ," they are absorbed into one’s own body. By reciting "samayas tvaṃ," one generates a moon maṇḍala. By reciting "samayas tvaṃ ahaṃ," one becomes one with the form of Vajravidyottama and the others, and should meditate on oneself as Vajravidyottama and the rest.
Then, one should seal oneself with one’s own dharma, action, and great seals. With the seal of the Victory over the Three Worlds, [one seals] the heart, the ūrṇā-hair-treasure, and the throat.
Having blessed oneself at the crown of the head, one should be empowered with the empowerment of the precious crown using the samaya-mudrā of Vajraratna as taught in the Vajradhātu. Then, the yogin of the supreme Vajra-knowledge should again empower oneself with the lunar crescent. Next, one should perfectly worship oneself with the four secret offerings, such as the Lāsyā goddess, and worship with the activity-mudrās of gold and so forth, as explained in the maṇḍala of the Wheel of Activity of the Three Worlds. Then, having performed the four prostrations, one should meditate upon or recite one’s own mahāmudrā, samaya-mudrā, or karmamudrā. When weary from meditation and recitation, one should again perform offerings and prostrations, dedicate the roots of virtue for the sake of the siddhi of one’s desired aim, and, wishing to release the mudrās, recite "Vajrasattva" repeatedly. Then, having made the supplication: "Oṃ! You have accomplished all the aims of sentient beings; please bestow the corresponding siddhis. Even after departing for the realm of the Buddhas, please return once more," one should release the mudrā of Vajradhara upward and say "Hūṃ Muḥ." In this way, one’s own deity is requested to depart. Then, having protected oneself with the Vajra-protection, the Yakṣa, and the Fist mudrās, one should rise while reciting the hundred-syllable mantra and "Vajrasattva." Having practiced in this manner every day, one should continue until signs are seen or the number of recitations is fully completed.
Then, if one performs meditation and recitation throughout the entire night, the siddhis such as the Supreme Vajra Knowledge (Vajravidyottama) and so forth will be accomplished. Having thus taught the extensive practice, the activities of the mudrās will now be explained.
Regarding the phrase "The Great Uṣṇīṣa, the Great Protection": the Great Uṣṇīṣa is the uṣṇīṣa of Vajrasattva. "The Great Protection" refers to the supreme protection. "Bestows the accomplishment of the mass of splendor" means it grants excellent siddhis. "The Vajra Hūṃ, the All-Doer" means that because it performs all activities, it is the "All-Doer." The meaning is that by teaching the one hundred and eight mudrās of Vajrahūṃkāra, all activities are accomplished.
"By placing it at the heart, all are summoned" means that by the mudrā of the wrathful king Takkirāja, all are summoned. "By all-knowledge, all are accomplished" means that by the mudrā of the Blessed One Vairocana, all his siddhis are bestowed. "The Supreme Vajra Knowledge" refers to the mantra and mudrā: Oṃ sumbhani sumbha vajravidyottama hūṃ phaṭ. Because this pervades all external vajras, it is the "Supreme Knowledge." Through the Supreme Vajra Knowledge, the supreme siddhi is bestowed. "By the great mudrā of the Vajra Spear, great accomplishment is granted."
With "Oṃ hūṃ vajraśūla," the mudrā of the wrathful Vajra-Vidyārāja, who assumes the form of the great deity Bhairava, bestows the supreme siddhi of all external vajra families. "The illusory vajra is perfectly accomplished" means that this illusory vajra bestows virtuous and excellent siddhis. "With the bell, one truly descends" means that whichever mudrā is accompanied by the vajra and bell performs the activity of descending. The mudrā of Brahmā with the wooden staff bestows nirvāṇa. The vajra that is the vajra weapon slays those who are malicious and wicked. The supreme blazing one, the mudrā of Vajrāvarta, subdues those who are malicious and wicked. The supreme peaceful one, the mudrā of Vajraprabha, slays all. The supreme staff, the mudrā of Vajrahastin, strikes down all. The terrifying eye, the mudrā of Vajrapāṇḍara, causes fear and terror. The intoxicating vajra, the mudrā of Vajrahastin, performs the activity of intense intoxication. The garland, the mudrā of Vajramālā, performs activities such as magnetizing and binding. The vajra of power that brings about desire pacifies wrath and generates joy.
"Killing is the Victorious Vajra; by whichever mudrā it is, it kills all." "The hammer destroys the malevolent" means that by the mudrā of the long vajra pestle, the malevolent ones are destroyed. "The vajra wind mudrā bestows siddhi through the silk of cotton cloth." "The supreme blazing is the vajra fire mudrā; by it, the malevolent ones are incinerated." "The vajra fang is the devourer" means that by the mudrā of the vajra hook, all are devoured. "Killing is the vajra time mudrā; by it, all are killed." "The excellent obstacle-maker is the vajra chief of obstacles; by whichever mudrā it is, it generates obstacles for all." "The plunderer is the vajra nāga; by whichever mudrā it is, it plunders all." "The vajra samaya of all the tathāgatas" refers to that which is the vajra samaya of all the tathāgatas. Since it is both a kalpa and a great king, it is therefore the "Great King of Rituals" (Kalparāja). "The King of Rituals of the Great Maṇḍala of the Three Worlds is complete" marks the conclusion. "The commentary on the Great Maṇḍala of the Three Worlds is complete." Thus, having taught this in order to care for those beings to be tamed by the Great Maṇḍala of the Wheel of the Three Worlds, which is primarily characterized by the Great Mudrās.
Now, in order to care for those sentient beings to be tamed by the maṇḍala of the dhāraṇī of the Three Worlds, which is primarily characterized by the samaya-mudrās, the Blessed One and so forth spoke. The word "then" (atha) refers to the immediate sequence; it means "immediately following the initial application." Here, the "initial application samādhi" should be understood as that which was explained in the great maṇḍala of the Wheel of the Three Worlds. "The Blessed One" is Vairocana. "Then again" is stated in reference to the great maṇḍala of the Wheel of the Three Worlds. "All Tathāgatas" refers to the Blessed One Vairocana. His "vajra-dhāraṇī" is the mind endowed with mindfulness and insight. His "samaya" is the meditation on the maṇḍala of Vairocana. That which "arises from that" is the mind-vajra residing in the heart of Vairocana; having entered into the meditative absorption (samādhi) blessed by that and named accordingly, he spoke this supreme awareness of his own. The passage beginning with "Then again, the great bodhisattva Vajrapāṇi" and so forth is easy to understand. From the words "Then" up to "the mudrās of the vajra-servants," this much of the text—
This is the second meditative absorption, called the Supreme King of the Maṇḍala of the Dhāraṇī of the Wheel of the Three Worlds. Then, one should understand that the section beginning with the gathering and the consecration is the third meditative absorption, called the Supreme King of Activities. In order to show that the siddhis taught in the maṇḍala of the Dhāraṇī of the Wheel of the Three Worlds are to be accomplished by those who have received the samaya and empowerment in the maṇḍala of the Dhāraṇī of the Wheel of the Three Worlds, the ritual procedures for the master and the ritual for the entry of the disciples are then taught in detail, beginning with the words "Then, Vajrapāṇi..." and so forth.
The word "then" refers to the sequence of the context. "Vajrapāṇi" refers to Vajra-Hūṃkāra. The word "again" refers to the great maṇḍala of the Wheel of the Three Worlds. "All the Vajra families" refers to the mundane and supramundane families. "Its Vajra maṇḍala" refers to the maṇḍala of the symbolic mudrās that was taught and explained. The word "then" refers to the immediate succession: having performed the yoga of Vajra-Hūṃkāra as explained in the great maṇḍala of the Wheel of the Three Worlds, and having performed the great yoga explained therein, one should then perform ten thousand recitations for each of the forms of the Wheel of the Three Worlds. Or...
One should meditate until the maṇḍala of the dhāraṇī of the Three Worlds, preceded by the cultivation of the three samādhis, is directly perceived. Following that, the maṇḍala should be drawn. The word "then" (tatas) indicates the reason: because by entering the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds, sentient beings to be tamed are subdued, and for the sake of the desired siddhis. Therefore, it is said: "Then I shall thoroughly explain the supreme vajra maṇḍala." In this context, it is "supreme" because it is the most excellent of all worldly maṇḍalas.
"Square, with a northern gate; the outer maṇḍala is marked with lines; within that, moreover," means: within the outer maṇḍala, the inner one is likewise. "The gate is directed toward the east" refers to the inner one. The use of the word "likewise" means that just as the outer maṇḍala is square with a single gate directed toward the north, so too the central maṇḍala has its gate directed toward the east. "In its center" means in the center of the inner maṇḍala just described. "As is appropriate" refers to the method: "Then, having laid out the lines, one should fill it with pure colors," and thus, "the image of the Buddha should be placed." "Trailokyavijaya and so forth" means:
The mudrā of the trident pressed down by a vajra is the Victory over the Three Worlds; that which is performed first is the mudrā of Victory over the Three Worlds. This is the definitive explanation of the drawing, stating that it consists of the four types of drawing mudrās and so forth as explained in the dhāraṇī maṇḍalas of Ratna-hūṃkara and the Dharma and Karma-hūṃkaras. The Blessed One Vairocana is to be placed in all four of those directions. This is what is being shown: within the outer maṇḍala drawn according to its proper proportions, it is divided into six parts, and four of those parts are to be drawn as the second maṇḍala. That second maṇḍala is also square, measuring half the size of the former. In its center, at the places for Vairocana and the others, one should draw lion, elephant, horse, peacock, and garuḍa seats, each accompanied by a moon maṇḍala. Then, on the lion seat as previously described, Vairocana is to be placed in the manner taught in the Great Maṇḍala of Victory over the Three Worlds. To his east, on an elephant seat, is the mudrā of the trident-pressed vajra. To its right, upon a horse seat, is a vajra-jewel in the hub of a wheel. To the west, upon a peacock seat, is an eight-petaled lotus marked above by a sixteen-petaled vajra. To the north, upon a garuḍa seat, is a trident atop an Indra-vajra.
Upon that, one should draw a crossed vajra (viśvavajra) surrounded by a maṇḍala of tiny crossed vajras. Regarding the statement, "In the supreme directions of that maṇḍala, one should draw the vajra mudrās," this means that just as a blazing five-pronged vajra is drawn in the central part of the eastern side of the second maṇḍala, so too should they be drawn in the southern, western, and northern directions. Regarding the statement, "In all those directions, one should draw the mudrās of the families," this means that on the left and right sides of those four directions of the vajra mudrā, one should draw the mudrās of Māyāvajrī and the others. Regarding the statement, "The four, such as Vajra-Hastin, are the gatekeepers," this means that at the gates of the inner maṇḍala, one should draw Vajra-Hastin and Vajramālā; and at the gates of the outer maṇḍala, one should draw Vajreśvara and Vijayavajrī. Regarding the passage beginning with "Bhīmā, Śrī, and Ghoṣeśvarī," this means that in the second maṇḍala, Bhīmā should be drawn in the southeast, Śrī in the southwest, Ghoṣeśvarī in the northwest, and Durgā in the northeast, according to the characteristics previously explained. Regarding the statement, "The mudrās of the outer corners should be drawn as those very same ones," this means that in the outer maṇḍala, one should draw the sword of Bhīmā in the southeast, the lotus of Śrī in the southwest, and the lute of Ghoṣeśvarī in the northwest.
"In the northeast corner, one should draw Pāṭisa. In the outer maṇḍalas, the goddesses should also be drawn." This means that in the eastern direction and so forth of that very outer maṇḍala, Māyāvajrī and the others should be drawn; in the southern direction, the wrathful deities; in the western direction, the messengers; and in the northern direction, the servants should be drawn.
This is what is being shown: in the southern courtyard of the second maṇḍala, the four vajra mudrās as previously explained should be drawn. They should be drawn with their respective four directions and a central portion. In the center of its eastern direction is a vajra. To its north is the wheel of Māyāvajrī; there also, a vajra and bell should be drawn. To the south of that very vajra mudrā is the staff of Munivajra, and also a vajra marked with a vajra. To the east of that southern vajra mudrā is the sun maṇḍala of Vajrāvarta, and also the moon maṇḍala of Vajraprabha. To the west of that very vajra mudrā is the staff of Vajrāyudha, and also the skull-eating of Vajrapāṇḍara. To the south of that western vajra mudrā is the long pestle of Vajramusala, and also the banner of Vajravāyu. To the north of that very vajra mudrā is the staff of Vajrāgni, and also the club of Vajrabhairava. To the west of that northern vajra mudrā is the hook of Vajrāṅkuśa.
Furthermore, to the east of the vajra-staff of Vajrakāla-Yama and the vajra-mudrā itself, one should draw the axe of the chief Vajra-obstacle and the nāga-noose of the Vajra-wind. Then, in the divine courtyards of the outer maṇḍala, starting from the northeast and proceeding clockwise, one should draw them in this order: Māyāvajra, Ghaṇṭā, Munivajra, Vajrāyudha, and so forth; these are to be drawn using the very essence as explained in the great maṇḍala of the Trilokavijaya. In the south, starting from the southeast, are Vajrāvarta, Vajraprabha, Vajradaṇḍa, and Vajrapāṇḍara. In the west, starting from the southwest, are Vajramusala, Vajravāyu, Vajrāgni, and Vajrabhairava. In the north, starting from the northwest, are Vajrāṅkuśa, Vajrakāla, the chief Vajra-obstacle, and Vajranāga; these are to be drawn using the essence as explained in the great maṇḍala of the Trilokavijaya.
Regarding the statement, "Then, the extensive rituals shall be explained exactly as they are," this refers to the extensive rituals for the master’s activities and the entry of the disciples. The word "then" indicates immediately following that. According to the rituals explained in the great maṇḍala of the Trilokavijaya, the master should perform the yoga and the great yoga of the glorious Vajra-hūṃkāra.
Having bound the mudrā of the Vajradhara as described, and having performed all the rituals of entry and so forth, one should then accomplish the maṇḍala with the vajra and perform the withdrawal. Then, one should praise the Blessed One Vajra-Hūṃkāra with the one hundred and eight names. Following that, one should summon, cause to enter, bind, and subjugate the Vairocana of the samaya-activity and the others, together with the activity-mudrās explained in the great maṇḍala of the Wheel of the Three Worlds, by means of the wrathful deities such as Vajrāṅkuśa in the maṇḍala before one. Having sealed them appropriately with the samaya, dharma, karma, and mahāmudrās, and having conferred empowerment, one should make perfect offerings with all the offerings and perform the recitation. For the purpose of admitting the disciples, once permission has been obtained, one should bind the mudrā of Vajradhātrī and recite as prescribed. One should say to the disciple: "Bind the mudrā of the Vajradhara according to the ritual and with the characteristics as explained." This is to be done in the presence of those who have not seen the samaya and those who have not seen the dhāraṇī-maṇḍala of the worldly wheel. One should not speak of those samaya-mudrās exactly as they were drawn. "Do not increase the secret" means that one should not even speak of the following: "This samaya-mudrā of yours always performs all activities; it follows after mothers, sisters, wives, and daughters." One should not say even that.
Next, regarding the "Action Vajra": when the three-pointed vajra held in the master’s hand is placed upon the mudrā of Vajradhara and [the master] says, "Enter according to the ritual," the disciple should be made to enter the great maṇḍala of the Wheel of the Three Worlds by means of the ritual explained therein, after having performed the binding of the face veil and so forth. Regarding "having entered, throw that vajra in that manner": after having performed the descent [of the deity] exactly as it is, one should cast that vajra into the maṇḍala with the mantra: oṃ pratīccha adhiṣṭha vajra hoḥ. Regarding "the samaya-mudrā upon which it descends will come under his control": this means that the object of accomplishment will be accomplished in the form of a mother or the like, and its result will be brought under control. The explanation of that very point is: "by that, all activities are performed."
Regarding "then" and so forth: having thus entered the maṇḍala and cast the vajra, the face veil is then removed with this: oṃ vajrasattva adya te cakṣur udghāṭayati yatnataḥ | vajracakṣur anuttaraṃ adyaiva udghāṭayatu. With this essence mantra, the bound face veil should be loosened. Having visualized two vajras in the two eyes from the syllable hūṃ, one should say he vajra paśya and, starting from the gatekeeper, show the maṇḍala in its proper sequence, and then release the mudrā at the disciple’s heart.
Then, the disciple should be empowered in that same manner. This is how it is taught: having performed the preliminary ritual of the disciple exactly as prescribed, first perform the four prostrations as usual. Then, having blessed the disciple as Vajra Hūṃkāra, empower them with the water from the vase located outside. Binding oneself in the mudrā of the Vajra Holder, one should also cause the disciple to bind it with this mantra: oṃ sarvatathāgatavajradhara gṛhṇa vajrasamaya hūṃ.
Then, the disciple should cast a three-pronged vajra to which a flower garland is tied, over the Vajra Holder. They should be made to enter with this essence mantra: oṃ praveśa vajra praveśaya vajra āveśa vajra adhiṣṭha vajra hūṃ.
Then, the disciple is to be summoned, entered, bound, and brought under control by the four activity mudrās of the wrathful deities, such as Vajrāṅkuśa and the rest. "Today you have entered the Vajra family of all the Tathāgatas. If by this wisdom you shall even achieve the siddhi of the Vajra family of all the Tathāgatas, what need is there to mention other siddhis? Generate such Vajra wisdom! Do not speak of this to those who have not seen the great maṇḍala, lest your samaya be impaired."
Then, binding the mudrā of Vajradhātrī, one should say: "Do not speak of these samaya mudrās in the presence of anyone. Do not let the secret be divulged."
Then, the Vajra Master himself should form the mudrā of Vajradhātrī, pointing it downward and then upward, and placing it upon the crown of the disciple’s head, saying these words: "This is your samaya-vajra; if you speak of it to anyone, your head will split apart." Then, having empowered that very samaya-mudrā with the essence of the oath-water, he should make the disciple drink it. The essence of the oath is as follows: "Vajrasattva shall today truly enter your heart; if you speak of this way, he will immediately tear it apart and depart." OṂ VAJRA-UDAKA ṬHAḤ. Then, he should say this to the disciple: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. Otherwise, without having abandoned your suffering, you will pass away and fall into hell." Having said this, he should command: "May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!" Then, using the samaya-mudrā of Vajrāveśa and the essence mantra VAJRA-ĀVEŚA AḤ, he should generate the descent. Then, he should cast a three-pointed vajra into the maṇḍala. The essence mantra is: OṂ PRATĪCCHA ADHIṢṬHA VAJRA HOḤ. Then, having taken that vajra, he should place it on his own crown and bind the garland. The essence mantra is as follows:
Oṃ pratigṛhṇa tvaṃ mimaṃ sattva mahābala. Then, the face veil that was bound in that manner is to be removed. The essence mantra is as follows: "Vajrasattva, today you shall strive to open my eyes. May the unsurpassed vajra eye open all my eyes today. He vajra paśya." Then, beginning from the gatekeeper up to Vairocana, everything is to be shown. Then, having bound the mudrā of Vajradhātrī, it is to be released at her heart. The essence mantra is as follows: "Tiṣṭha vajra dṛḍho me bhava, śāśvato me bhava, hṛdayaṃ me adhiṣṭha, sarvasiddhiṃ me prayaccha hūṃ ha ha ha ha hoḥ." Then, the empowerment with vajra water is to be conferred. The essence mantra is as follows: "Oṃ vajra abhiṣiñca vajradharate samaya gra gra." Then, the empowerment of the garland of mudrās, the empowerment of the insignia, and the empowerment of the name are to be bestowed. The remainder is to be understood through the ritual explained in the Great Maṇḍala of Victory over the Three Worlds.
Having thus extensively taught the ritual of the master's activities and the ritual of admitting the disciples, now, in order to show that the siddhis explained in the maṇḍala of the dhāraṇī of the Wheel of the Three Worlds are to be accomplished by one who has obtained the samaya and empowerment in the maṇḍala of the dhāraṇī of the Three Worlds, it is said: "Proclaim this secret of the samaya mudrā." In this context, the word "secret" (guhya) means that which is to be concealed.
Because Umā and the others, having thoroughly concealed their female forms, abide in the form of the trident and so forth, they are "secret." Therefore, whatever result arises from that is secret. The secret entity is to be kept secret; the secret of the samaya-mudrā is the siddhi of the secret consort of the samaya-mudrā. The secret is taught by such passages as: "This samaya-mudrā of yours, because it always performs all activities..." These mudrās, which are of the nature of the signs such as the trident as previously explained, are samaya-mudrās and not body-mudrās. "This of yours, always performing all activities" means that it performs all activities at all times. If one asks how it performs all activities, it says: "Wives, daughters, and attendants..." The meaning is this: it accomplishes the practitioner's desired aims and so forth in their respective forms, and performs the activities of a mother and so on. In that context, "mother," "sister," "wife," and "daughter" are easy to understand. "Attendants" refers to female friends or those who follow behind. By performing the recitation together with her, all women will be brought under one's power. By bringing all women such as Umā and the others under one's power through this aforementioned vidyā, and by enjoying them like a wife and accomplishing the goal of a wife, it is explained as "enjoyment," yet it is not unrighteous.
One will not engage in sexual misconduct. As for the fact that, through knowledge, one emanates in the forms of Umā and so forth and bestows them upon the practitioner: since Umā and the others are not other continua of female form, there is no abduction of another’s wife, and thus it does not become unrighteous. The meaning is that if one performs the practice by engaging in all things as one pleases, accomplishment will be attained even without asceticism and the like.
Then, regarding the phrase "if one knows all to be pure with the mind": after attaining the siddhi, at a later time when one enjoys the use of a consort, because one is governed by the realization that all phenomena are like an illusion, one is born into this state. Having known with a mind that perceives all as pure—thinking "this is a woman" and "I am a man"—one will, through the mind, realize the entire wheel of the three worlds, including the Buddhas and Varuṇa, and will act with the desire to accomplish the deeds that perfect the stages such as the Joyous (Pramuditā) and so forth. Thus spoke the Blessed One, Vajradhara.
This is what is being shown: having performed the yoga of the glorious Vajra Hūṃkāra as taught in the Great Maṇḍala of Victory over the Three Worlds, one should arrange [the deities] upon one’s own body, starting from Vajroṣṇīṣa and ending with Vajrāveśa, just as previously explained.
In front [of oneself] is the Blessed One Vajradhāri, the color of a blue utpala flower, holding a three-pronged vajra. Having emanated and then reabsorbed [the deity] with the three-pronged vajra mudrā of empowerment from the Vajra Garland and the mantra: Oṃ sarvavajragāminī bhakṣe sādhaya hūṃ ha vajrapāṇi hūṃ phaṭ, one should summon, enter, bind, and subjugate [the deity] with the activity mudrās of the wrathful deities such as Vajrāṅkuśa. Then, looking at the vidyā with this very mudrā of Vajradhāri, one should accomplish [the practice], reciting jaḥ hūṃ baṃ hoḥ samayas tvaṃ samayas tvaṃ ahaṃ and finally reciting the vidyā three times.
Then, having placed the syllable hūṃ on the deity’s tongue and visualized a crossed vajra at one’s own heart from the syllable a, one takes the three-pronged vajra, sits in the place of Vajradhāri, and recites the vidyā just mentioned, which arises from the dance of the Blessed Lady’s activity mudrā.
Then, having meditated on a blazing vajra at the heart from the syllable hūṃ, one takes the three-pronged vajra, displays the great mudrā of the Blessed Lady, and recites her vidyā. The great mudrā of the Blessed Lady is as follows: the left wrathful fist is placed at the heart, while the right vajra fist brandishes the three-pronged vajra, and one stands in the posture with the left leg extended.
Then, [one recites]: Oṃ vajrajvālānalārka hūṃ.
With the vajra-tirīṇṭi mudrā, one should empower the Blessed Lady herself with the vajra-mālā empowerment. Having perfectly worshipped and prostrated with the action mudrās of the wrathful goddesses such as Lāsyā and others as taught in the dhāraṇī-maṇḍala, one should place the syllable of knowledge (vidyā) in the center of a blazing vajra at her heart. Abiding in the practice of four sessions, one should recite that knowledge one hundred thousand times. Then, if one recites throughout the entire night, the Blessed One Vajra-Hūṃkāra will arrive and bestow his Blessed Lady as a wife upon the practitioner. Thereafter, one will become equal to the Blessed One Vajra-Hūṃkāra, the Victor over the Three Worlds.
Next, the accomplishment of the mudrās of goddesses such as Umā and others arises. In that regard, one should draw the trident and other mudrās upon cloth. By means of the knowledge mantras such as oṃ vajra-śūla-agre svāhā, one should emanate and then dissolve the goddess Umā. Having summoned, entered, bound, and brought her under control with the external dhāraṇī wrathful mudrās such as the Vajra Hook and others, one accomplishes her with one's own samaya mudrās such as the Vajra Spear and others. One should recite three times: oṃ vajra-śūla-agre svāhā | dṛśya jaḥ hūṃ vaṃ hoḥ samaya-stvam ahaṃ | oṃ vajra-śūla-agre svāhā. Then, upon her tongue, [one recites]: oṃ vajra-śūla-agre svāhā.
Having thus displayed the activity mudrā as explained in the activity maṇḍala of the Wheel of the Three Worlds, one should visualize a blazing five-pronged vajra at one’s own heart as explained in the dhāraṇī maṇḍala of the Wheel of the Three Worlds, and then display the samaya mudrā. Then, having conferred empowerment with the vajra-jewel mudrā as explained in the Vajradhātu, one should perfectly worship with the four types of activity mudrās, such as Lāsyā, and the activity mudrās of the vajra-gold and so forth as explained in the activity maṇḍala of the Wheel of the Three Worlds. Then, having bound the secret mudrā of the samaya mudrā of Vajrarāja as explained in the dhāraṇī maṇḍala of Victory over the Three Worlds, one should recite the vidyā: OṂ SARVA VAJRA GĀMINI SARVA BHAKṢE KRODHA VAJRA AGNAYE SĀDHAYA GUHYA VAJRINI HŪṂ PHAṬ. Then, from the complete transformation of the trident mudrā, one should visualize the goddess Umā herself together with her retinue. Having recited the mantra ten thousand times, one should visualize a red hook with red light rays radiating from one’s own insignia, and imagine that it pierces the mark of the woman to be accomplished, who has the form of a woman, and draws her forth. Then, if one recites throughout the entire night, she will arise and become one’s wife. Whoever wishes to accomplish a goddess should accomplish her through that very application. If one wishes to accomplish a mother, sister, daughter, or the like, one should not perform the actual application; however, one should bind the secret hook.
One should draw forth the woman to be accomplished by piercing her lotus with an iron hook blazing with red light rays. In that way, all the goddesses of the external vajra family should be accomplished in the form of queens and so forth. Having accomplished them according to one's desire, at the time one wishes to enjoy them, one should bind the secret iron hook and, by reciting the vidyā once through the application as explained, perform summoning and subjugation.
Having thus taught the secret samaya mudrā, in order to demonstrate the accomplishment of the dhāraṇī mudrā of the Wheel of the Three Worlds, one should perform the yoga of one's own deity using the four mudrās explained in the great maṇḍala of the Wheel of the Three Worlds. Subsequently, having bound the mudrās of the dhāraṇī maṇḍala, one should accomplish the mudrās of the dhāraṇī maṇḍala of the Wheel of the Three Worlds through the great yoga of the glorious Vajra Hūṃkāra. To this end, the passage beginning with "Then" was spoken. "Then" means for that reason. Following the teaching on the training in the wisdom of siddhi, one should accomplish the samaya mudrā.
Regarding the phrase, "Inserting the wrathful samaya index fingers": placing the tips of the two index fingers of the mudrā of Victory over the Three Worlds upon the crown of the head is the samaya mudrā of Vairocana. Making those same two index fingers in the manner of being bound at the heart is that of Vajra Hūṃkāra.
Placing the two right index fingers at the forehead is the mudrā of Ratna-Hūṃkāra. Drawing that same [mudrā] from the mouth is the mudrā of Dharma-Hūṃkāra. Placing that same [mudrā] on the crown of the head and then separating the two is the samaya-mudrā of Karma-Hūṃkāra.
Regarding the statement: "Form the vajra-index-finger of the left hand and press down the trident-mark," this refers to the mudrā of Vajra-Vidyottama. From the very mudrā of Trailokyavijaya, one forms the three middle fingers of the right hand like a trident and acts as if pressing down the left index finger.
Regarding the statement: "For all those of the Vajra family, the left vajra is gathered as the principal; I shall explain the binding of the mudrās according to the samaya-ritual," this refers to all other members of the Vajra family, from Māyāvajra up to Nāgavajra. One should bind the two vajra-fists of those outsiders according to the method explained in the Great Maṇḍala of the Wheel of the Three Worlds. With the left fist, one forms the mudrā of gathering with the vajra-index finger in the manner of all the marks. Binding that very left vajra-index finger in the manner of gathering is the samaya-mudrā of the dhāraṇī according to the method to be explained.
If one asks what the ritual here is: according to the method explained in the Great Maṇḍala of the Wheel of the Three Worlds, one forms the two vajra-bindings. With the right vajra-fist, one holds the left vajra-fist palm-upward.
Furthermore, it is divided into two; making the two into fists is the meaning of the term "according to the ritual." Regarding "all wheels with three finger-tips": extend all the fingers of the left fist and slightly curl the index finger, then place it like a wheel; this is the mudrā of the Māyāvajra-dhāraṇī. "The bell mudrā is likewise" means: join the tip of the index finger and the tip of the thumb of the left fist, point them downward, and make the gesture of holding a bell; this is the Vajraghaṇṭā. "Likewise the Oṃ mudrā" means: just as the mudrā of the Sage Vajra was explained in the great maṇḍala of the Trailokyacakra, it should be understood here in the same way. Placing the right outer fist upon the thumb of the left fist and positioning it at the crown of the head of the Sage Vajra Oṃ is the Oṃ mudrā. "Fully grasping the lion’s ear" means: place the index finger of the left fist upon its own thumb and curl the back; grasping it like a lion’s ear in the manner of a swirling vajra is the Vajraśastra. "Holding the blazing everywhere" means: extend the left fist and, as if holding the rays of the sun, circle it at one’s heart; this is the Vajrāvarta. "The light is the perfect gathering" means:
To form a circle of light behind the left fist is the mudrā of Vajrārcis. Regarding the phrase "holding the staff fist": contracting the left fist to about the middle of the upper arm and making the gesture of holding a staff is the mudrā of Vajradaṇḍa. Regarding the phrase "circling the cheek mudrā": circling the left fist around the cheek in the manner of eating human flesh is the mudrā of Vajrapāṇḍara. Regarding the "drinking mudrā": placing the thumb, index, and middle fingers of the left fist in the mouth in the manner of a bowl is the mudrā of Vajrahastināsa. Regarding the "garland": making the gesture of binding a garland on one's own head with the left fist is the mudrā of Vajramālā. Regarding the phrase "pressing down with the vajra and bowing": making the gesture of pressing the left fist with the right fist is the mudrā of Vajreśvara. Regarding the phrase "placing it on the crown with the assembly": placing the left fist on the crown of the head is the mudrā of Vijayavajra. Regarding the phrase "bending the arm and placing it in the mouth": bending the left forearm and placing it in the mouth is the mudrā of Vajradīrghamuṣala. Regarding the phrase "also circling behind": circling the left fist and placing it behind the back is the mudrā of Vajravāyu. Regarding the phrase "blazing and emitting sparks": ...
Extending all the fingers of the left fist in the manner of emitting blazing sparks is the mudrā of Vajra Fire. As for the phrase, "Opening it, one should also place it at the mouth," this means opening the left fist and placing it at the mouth; this is the mudrā of Vajra Bhairava. As for the phrase, "The last two are inserted into the mouth," this means extending and opening the thumb and little finger of the left fist and inserting them into one's own mouth; this is the mudrā of Vajra Hook. "Squeezing and pressing down" means pressing the right fist with the left fist and acting as if making it fall downward; this is the mudrā of Vajra Time. "Crossing the arms to cross" means crossing the two arms over one another and pointing them downward; this is the mudrā of the Chief of Vajra Obstructors. "Likewise, swiftly seizing" means grasping the right fist with the left fist and drawing it; this is the samaya mudrā of the Nāga Vajra Dhāraṇī. Through the application of the Great Mudrā, these [deities] from Vairocana down to the Nāga Vajra become the Great Mudrās of the Dhāraṇī Maṇḍala of the Wheel of the Three Worlds. As for the Dharma Mudrā, it is said to be as taught in the Dhāraṇī Maṇḍala of Victory over the Three Worlds, from Vairocana down to Karma. The remainder is the knowledge of the dhāraṇī itself. The Action Mudrās of Vairocana and the others are:
One should grasp exactly what was explained in the dhāraṇī-maṇḍala of the Tri-lokya-vijaya (Victorious Over the Three Worlds). The remainder is exactly as explained in the karma-maṇḍala of the Tri-lokya-cakra (Wheel of the Three Worlds). Bhīmā, Śrī, Sarasvatī, and Duritāri are the mudrās of Vajradhāriṇī. The vidyā mantra: Oṃ sarva-vajra-gāminī sarva-bhakṣe sādhaya guhya-vajriṇī hūṃ phaṭ—this should also be grasped as the dharma-mudrā. The binding through the application of the karma-mudrā in the manner of their mahāmudrā should be understood as the karma-mudrā. The vajra-samaya of all the tathāgatas is the conventional; the collection of sounds that reveal the vajra-kula born from the blazing vajra is also called samaya. From that very kalpa-rāja, this is the extensive ritual of the vajra-maṇḍala; the completion of the extensive ritual of the dhāraṇī-maṇḍala of the Tri-lokya-cakra is the final conclusion. The commentary on the dhāraṇī-maṇḍala of the Tri-lokya-cakra of the Tri-lokya-vijaya is complete.
Thus, having taught the dhāraṇī-maṇḍala of the Tri-lokya-cakra in order to care for those beings to be tamed by it, now, in order to care for those beings to be tamed by the dharma-mudrā of the Tri-lokya-cakra as the primary [means], the dharma-maṇḍala is taught, beginning with the words: "Then again, the Blessed One..." and so forth.
The word "then" (atha) refers to the immediate sequence; it occurs right after the meditative absorption of the initial application (prayoga-samādhi). In this context, the meditative absorption of the initial application should be understood exactly as it was explained in the Dhāraṇī-maṇḍala of the Wheel of the Three Worlds. "The Blessed One" (bhagavān) is Vairocana. The word "also" (api) indicates a reference back to the Dhāraṇī-maṇḍala of the Wheel of the Three Worlds. "The dharma of all tathāgatas" is naturally pure. "The dharma of all" refers to the meditative absorption. Its "commitment" (samaya) is that which arises from the dharma-maṇḍala of the Blessed One Vairocana, who is contained within the Wheel of the Three Worlds; thus, it is said to be "arisen from that cause." From what does it arise? It arises from that. The Blessed One Vajrapāṇi entered into the meditative absorption that is blessed by the blazing vajra residing in his heart; the name of that absorption, which follows the meaning of that [vajra], is the one into which he entered, which means he manifested it directly. The word "this" (idam) refers to what resides in his own mind. "His own supreme knowledge" (svavidyā-paramā) is the most excellent, supreme knowledge; "he spoke" (avocat) means he explained it. This is what is being shown: in order to emanate his own dharma-maṇḍala, the Blessed One Vairocana focused his mind one-pointedly on the form of the vajra blessed [by him] which resides in the heart of Vajra-Hūṃkāra.
The explanation of the remaining servants up to the end is easy to understand. Then, beginning from the words "the Blessed One" up to "of the servants," this much of the text teaches the samādhi called the Supreme King of the Dharma Maṇḍala of the Three Worlds. One should understand that the third samādhi, preceded by the gathering and the blessing, is the Supreme King of Activities. In order to demonstrate the meaning that the siddhis explained in the Dharma Maṇḍala of the Three Worlds are to be accomplished by obtaining the samaya and empowerment of the Dharma Maṇḍala of the Three Worlds, the extensive ritual procedures for the master and the ritual procedures for the entry of the disciples are taught by the words "Then again, Vajrapāṇi," and so forth. The word "then" refers to the context. Vajrapāṇi is Vajra Hūṃkāra. The word "again" refers to the dhāraṇī maṇḍala of the Three Worlds. All the vajra families are supramundane. This is the explanation of the Dharma samaya maṇḍala of that. The word "then" means immediately following. In the manner taught in the Great Maṇḍala of Victory over the Three Worlds, one should perform the yoga of Vajra Hūṃkāra and the great yoga explained therein.
Then, regarding all the mantras taught in the Dharma Maṇḍala of the Wheel of the Three Worlds, one should perform one hundred thousand recitations for each mantra; or, when meditating on the Dharma Maṇḍala of the Wheel of the Three Worlds, one should draw the maṇḍala immediately after attaining the signs, preceded by the meditation on the three samādhis. The word "then" (de nas) means for that reason; because without entering the Dharma Maṇḍala of the Wheel of the Three Worlds, one would not be able to care for the beings to be tamed, it is therefore explained. "The maṇḍala of the great samaya" means that since it is both a samaya and great, it is the "great samaya." The maṇḍala born from the samādhi of the natural purity of all phenomena is the maṇḍala of the great samaya, which is the Dharma Maṇḍala of the Wheel of the Three Worlds. "Just like the Wheel of the Three Worlds, all maṇḍalas should be drawn" means that here, as in the great maṇḍala of the Wheel of the Three Worlds, all the outer maṇḍalas should be drawn in the second stage. "The Buddhas, Vajradhara, and so forth, all enter into equipoise; like the manner of the Dharma Maṇḍala, the signs should be correctly placed at the heart." This means:
Just as in the Dharmamaṇḍala-vijayā-trailokya, one should sit in the vajra posture upon the wisdom-vajra. One should place a subtle vajra-mark the size of a barley grain toward the exterior of the heart. Then, with the vajra-fists turned upward, one should place them in the manner of holding a vessel upon the crossed legs. With the neck slightly bent and the gaze fixed on the tip of the nose, the body is held straight. In this manner, one should draw Vairocana, Vajra-hūṃkāra, and so forth, down to the Nāga-vajra, all absorbed in meditative equipoise.
This is what is being shown: according to the method explained for the great maṇḍala of the Wheel of the Three Worlds, one should drive a kīla into the center of the maṇḍala as it is, attach a cord, and lay out the lines for a circular maṇḍala with four gates. Outside of that, one should also lay out the lines for a second circular maṇḍala with four gates. Then, having extracted the kīla situated in the center of the maṇḍala with four hūṃ syllables, one should fill the cavity with the five colors and draw the two maṇḍalas with the five colors. Then, in the center of the maṇḍala, upon a lion throne, is Vairocana. To his east, upon an elephant throne, is Vajra-hūṃkāra. Near his feet, in the front, one should correctly draw Vajra-vidyottama. To the right of the Blessed One Vairocana, upon a horse throne, is Ratna-hūṃkāra. Behind him, upon a peacock throne, is Dharma-hūṃkāra.
To the left, upon a garuḍa seat, one should draw Karmahuṃkāra. In the center of the eastern gate, one should draw the wrathful Vajrāṅkuśa; in the south, the wrathful Vajrapāśa; in the west, the wrathful Vajrasphoṭa; and in the center of the northern gate, the wrathful Vajrāveśa. In the eastern direction of the outer maṇḍala, one should draw Māyāvajra, Vajraghaṇṭā, Munivajra, and Vajrāyudha in sequence. In the south, one should draw Vajrāvarta, Vajraprabha, Vajradaṇḍa, and Vajrapāṇḍara. In the west, [one should draw] Vajramusala, Vajravāyu, Vajrāgni, and Vajrabhairava. In the north, one should draw Vajrāṅkuśa, Vajrakāla, Vajramukhya, and Vajranāga. In the center of the eastern gate of that very maṇḍala, one should draw Vajrahastināsa; in the south, Vajramālā; in the west, Vajreśvara; and in the north, Vijayavajra.
The word "then" (de nas) refers to the immediate sequence, following the master's ritual activities. Regarding those activities of the master: having thus drawn the maṇḍala, at the time of evening, he should bathe himself, anoint his body with fragrance, don as many ornaments as possible, and wear very dark blue garments. Having adorned his face with fragrant garlands and taken up the subtle vajra and subtle bell, [he should proceed].
Having performed the yoga of the glorious Vajra Hūṃkāra as explained in the Great Maṇḍala of Victory over the Three Worlds, and the great yoga explained therein, one should subsequently bind the Great Seal (mahāmudrā) of the Blessed One Vajra Hūṃkāra as explained in the Dharma Maṇḍala of the Wheel of the Three Worlds. Then, having opened the doors of the maṇḍala exactly as prescribed and having placed the vases and other items inside, one should enter after performing the four prostrations exactly as prescribed. One should then carry out all the rituals up to the conclusion of the vajra-vow of the siddhi. Furthermore, having performed the self-consecration and so forth, one should invite all the deities of the maṇḍala, seal them with the four seals, confer the empowerment, and having made offerings with all the offerings, prostrate and receive permission. Then, having performed the activities of the Dharma Maṇḍala of the Wheel of the Three Worlds—the Dharma Samaya Maṇḍala—one should enter the disciples exactly as prescribed by the ritual explained in the Great Maṇḍala of the Wheel of the Three Worlds. Regarding the mention of "Vajradhara" and so forth: if one asks what the specific seal of the Vajradhara is, it is the binding of the seal together with the vajra and bell. A three-pronged vajra and a bell marked with a three-pronged vajra—whatever possesses these is "together with the vajra and bell." One should bind the seal of the Vajradhara.
Having bound [the candidate] and made them prostrate, they should be introduced according to the ritual explained in the Trilokacakra, and be instructed as follows:
"Regarding the phrase 'those who have not seen the samaya': seeing this maṇḍala of the dharma of samaya is what constitutes 'seeing the samaya'; those who have not seen it are 'those who have not seen the samaya.' This refers to the meaning of being introduced into the dharma maṇḍala of the Trilokacakra. Regarding 'those who have not seen the classes of deities': this refers to not having seen the classes of deities, starting from the gatekeepers up to Vairocana. For one who has caused the classes of deities to be seen, the absence of seeing those classes of deities is 'not seeing the classes of deities.' Regarding 'not seeing those classes of deities': just as you have seen your own maṇḍala, do not speak to anyone of the forms or the modes of abiding of these deities." Having instructed them thus, have them ring the bell.
Regarding the phrase "even after having been instructed thus": it refers to the passage beginning, "Just as this bell is rung..." If one asks, "Having done what is one instructed thus?" the text states, "Having given the essence of the oath." This refers to reciting the essence of the oath explained in the great maṇḍala of the Trilokacakra:
"Just as this bell is rung,
By whatever cause this bell produces sound,
Just as that sound is impermanent,
So too shall the Vajra of Action
Render you wretched."
If one asks, "What is the specific quality [of that impermanence]?" it is impermanence.
Transgressing the samayas that are to be explained hereafter leads to untimely death. If one transgresses the samayas, who is it that dies untimely? It is said: "Lacking respect for the Vajra Master." In this context, the Vajra Master is the one who acts as the master of the Buddha-maṇḍala within the Secret Mantra Vehicle. Lacking respect for him refers to the degeneration of ethical discipline, as well as the mention of having little diligence, and so forth.
"Being unfriendly toward Vajra siblings" means being hostile toward those disciples who have entered the Buddha-maṇḍala as companions.
"Being affectionate toward the wicked and being devoid of attachment" means: the wicked are those who harbor malice toward the Three Jewels and inflict harm upon many sentient beings. To be affectionate toward them is the intention to gather them through happiness. Being devoid of attachment is the abandonment of the great bodhicitta. "If you do this, you will die untimely; therefore, you must not do this."
Then, regarding the phrase "having removed the face veil": after all the rituals have been performed exactly as prescribed, the maṇḍala is revealed according to the ritual explained in the Trailokyavijaya [Tantra], and the mudrā of Vajradhara is released at the disciple's heart. Thereafter, the empowerment and so forth should be conferred. This is what is being shown: having performed the preparatory rite for the disciple according to the ritual explained in the Trailokyavijaya maṇḍala, and having had them perform the four prostrations exactly as prescribed...
Then, having been blessed as Vajra Hūṃkāra as explained in the Dharma Maṇḍala, and having been consecrated with the water from the vase situated outside, one is blessed as Vajra Hūṃkāra. One should bind the activity mudrā of Vajradhara upon oneself and cause the disciple to bind it as well. The essence mantra is: Oṃ sarvatathāgatavajradhara gṛhṇa bandha samaya hūṃ.
Then, having caused [the disciple] to hold a bell together with a three-pronged vajra and a flower garland, one should enter through the eastern gate of the Dharma Maṇḍala of the Wheel of the Three Worlds. The essence mantra is: Oṃ vajrapraveśa vajrāveśa vajrādhiṣṭha vajra hūṃ. One should summon [the disciple] with the activity mudrā of the wrathful Vajrāṅkuśa as taught in the Dharma Maṇḍala of the Three Worlds. Then, entering through the southern gate in the same manner as before, one should cause [the disciple] to enter with the activity mudrā of the wrathful Vajrapāśa. Then, entering through the western gate, one should bind [the disciple] with the activity mudrā of the wrathful Vajrasphoṭa. Then, entering through the northern gate, one should cause [the disciple] to descend into the Dharma Maṇḍala of the Wheel of the Three Worlds according to the method explained [therein], using the activity mudrā of the wrathful Vajrāveśa. Then, one should enter again through the eastern gate.
Speak as follows: "Today you have entered the vajra family of all the tathāgatas. I shall generate in you the wisdom by which you will attain even the accomplishment of the vajra family of all the tathāgatas, so what need is there to mention other siddhis? You must not speak of this to those who have not seen the great maṇḍala, lest your samaya be impaired."
Then the vajra master himself, having bound the mudrā of the wrathful deity Tiriṇṭiṇi, should speak as follows: "I shall generate the wisdom of the vajra samaya in you; do not speak of it to anyone. If you die without having abandoned your misdeeds, you will fall into the hell realms."
Then, having given the essence of the oath and shown the mudrā of the wrathful deity Tiriṇṭiṇi, [he says]:
"This vajra is a great wrathful one;
If you violate the samaya, it will burn your family.
If you transgress, it will destroy your body,
Starting from the very crown of your head."
Then the samaya should be bound. Next, the master himself, having bound the mudrā of Vajradhara pointing downward and then upward, places it upon the crown of the disciple's head and says: "This is your vajra samaya; if you speak of it to anyone, your head will split apart."
Then, having consecrated that very samaya mudrā with the essence of the oath, he should make the vajra disciple drink it. In this regard, the essence of the oath is as follows:
"Vajrasattva now truly dwells within your heart. If you speak of this method, he will immediately tear [your heart] and depart." With the words "Vajrodakaḥ," [the master says this]. Then, the disciple should also bind the mudrā of Vajradhātrī together with the vajra and bell, and be instructed as follows: "Do not speak of this to anyone who has not seen the samaya or who has not seen the class of deities." Having been so instructed, have them ring the bell.
"Just as this bell is rung, and just as its sound is impermanent, so too, O Vajra of Action, you shall bring impermanence to ruin." Having spoken thus, [recite]: "If you show no respect for the Vajra Master, if you are unfriendly toward your Vajra brothers, or if you act with malice toward the wicked or with detachment [from the teachings], [then this will happen]." Then, speak again as follows: "From this day forward, I am your Vajrapāṇi. Whatever I command you to do, you must do. Do not treat me with contempt. If you do not abandon your misdeeds, you will pass away and fall into hell." Then instruct them: "Say these words: 'May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!'"
Then, having bound the samaya mudrā of the Vajra Descent, generate the descent. The essence mantra is: "Vajrāveśa Āḥ." Then, cast the flower garland. The essence mantra is: "Oṃ pratīccha adhiṣṭha vajra hoḥ."
Then, having taken that flower, one should bind it to the crown of the head. The mantra for this is: OṂ PRATIGṚHṆA TVAṂ MAṂ SATVA MAHĀBALA. Then: OṂ, Vajrasattva, today you shall strive to open my eyes; may the unsurpassed Vajra-eye open all my eyes today. With this and likewise, the face veil should be removed. Then, having shown [the deities] starting from the three gates up to Vairocana, one should release the mudrā of Vajradhara at the disciple’s heart and recite: TIṢṬHA VAJRA DṚḌHO ME BHAVA ŚĀŚVATO ME BHAVA HṚDAYAM ADHIṢṬHA SARVA SIDDHIM ME PRAYACCHA HŪṂ HA HA HA HA HOḤ. Then, taking water from the Victory Vase with a vajra-fist, one should confer the empowerment. Its essence is as follows: OṂ VAJRA ABHIṢIÑCA VAJRA DHARA TE SAMAYA GRA GRA. Then, having bestowed the mudrā empowerment, the sign empowerment, and the name empowerment exactly as they are, the remaining ritual procedures should be understood as explained in the Great Maṇḍala of Victory over the Three Worlds. Having thus extensively taught the ritual procedures for the master and the ritual for the entry of the disciple, now, since one has obtained the samaya and empowerment in the Dharma Maṇḍala of the Wheel of the Three Worlds, one must accomplish the siddhis taught in the Dharma Maṇḍala of the Wheel of the Three Worlds.
Having performed the deity yoga as explained in the Great Maṇḍala of the Wheel of the Three Worlds and the external yoga of the Vajra Family, one should subsequently accomplish the practice by binding the Great Seal (mahāmudrā) and other seals of the Dharma Maṇḍala of the Wheel of the Three Worlds. To demonstrate this, the text says, "The Dharma Samaya," and so forth. In this context, the "Dharma Samaya" is the Dharma Maṇḍala of the Wheel of the Three Worlds. Its "seal" is the sealing of the realm of sentient beings by means of that meditative absorption (samādhi). The "training in its wisdom" is the teaching of that. Regarding the phrase "Buddhas, Vajradhara, and so forth," this refers to the sequence beginning with Vairocana and ending with Vajrāveśa. "The Dharma Maṇḍala is likewise" means that, beginning with Vairocana, it is like the Dharma Wheel of Victory over the Three Worlds. If one asks what that is like, the text mentions "meditative concentration" (dhyāna) and so forth. "Meditative concentration" is meditative absorption. In that regard, the Blessed One Vairocana is the synthesis of all Tathāgatas into one; this meditative absorption of the Dharma, which is naturally pure, is Vairocana. The Blessed One Vajra-Hūṃkāra is the Dharma whose nature is to follow, destroy, cause to fall, and summon all Tathāgatas. Because it is naturally pure, this is meditative concentration. The "Samaya of Empowerment" belongs to Ratna-Hūṃkāra.
Regarding the essence of the perfection of wisdom, it is the hūṃ-kāra of Dharma. Regarding the essence of the perfection of diligence, "all phenomena are naturally pure," this is the meditative concentration of Karma-hūṃ-kāra. "Inviting all the Tathāgatas" is the [meditative concentration] of the wrathful Vajrāṅkuśa. "Causing all the Tathāgatas to enter" is that of Vajrapāśa. "Binding all the Tathāgatas" is that of Vajrasphoṭa. "The nature of the phenomena that bring all the Tathāgatas under control, which is naturally pure," is the meditative concentration of the wrathful Vajrāveśa.
"Contemplating the equality of all, the supreme vajra knowledge" means the equality of all phenomena, which are naturally pure within the dharmadhātu. "All these beings are like an illusion" is the [meditative concentration] of Māyāvajra. "Likewise, suffering is like a bell" refers to the suffering of the aggregates that constitute the result. "It is momentary" means that suffering is like the sound of a bell; this is the meditative concentration of Ghaṇṭā. "All suffering is nirvāṇa" refers to the Sage Vajra. In this context, "all" refers to everything that is also suffering—namely, the one hundred and ten types of suffering explained in the Bodhisattvabhūmi. Their nirvāṇa is the truth of cessation, because it is the cessation of all suffering.
This is the explanation of the meditative concentration of the Sage Vajra. Regarding the phrase "the unsurpassed Vajra Destroyer," this refers to the meditative concentration of the Vajra Weapon, which is the yoga of the vajra of emptiness. Regarding the phrase "the supreme wrathful one for the sake of taming sentient beings," this refers to the meditative concentration of Vajra Swirl, which manifests in the form of a supreme wrathful deity out of compassion to tame sentient beings who are malicious and unruly. Regarding the phrase "by means of peace, one certainly slays," "peace" refers to the moon; because it has abandoned the habitual tendencies of permanence, nihilism, and the afflictions, it is called "slaying." This meditative concentration belongs to Vajra Light. Regarding the phrase "resembling a staff, yet without striking," this is the meditative concentration of Vajra Staff. A "staff" is that which subdues; "striking" is the brandishing of weapons. This is what is being shown: by meditating on the selflessness of phenomena, all conceptualizations of subject and object subside; this is what is meant here by "striking with a staff," through which conceptualizations will no longer arise. Therefore, "resembling a staff, yet without striking" is the meditative concentration of Vajra Staff. Regarding the phrase "terrifying those with wrong views," because all phenomena are unarisen, teaching that all phenomena are non-existent is "wrong view," and it is so called because it strikes fear into the minds of the spiritually immature. Regarding the phrase "resembling a drunkard, yet without heroism," this is the meditative concentration of Vajra Elephant Trunk.
In that regard, by meditating on the fact that all phenomena are pure by nature, when one becomes attached to things, at that time one is intoxicated by meditative absorption (samādhi). A yogi who has become thus is said to be "without courage," like one who is intoxicated, because, since all conceptual constructions have ceased, he is unmoved by either sentient beings or non-sentient things.
"Like a garland, there is no binding" means that there is no binding other than the garland of flowers themselves. If one were bound by whatever one desires, one would experience the suffering of death or near-death, yet one would still be unable to completely renounce those desires. In the same way, because one is bound by the garland of flowers that are the branches of enlightenment, one is unable to completely renounce the desires of the bodhisattvas and so forth; this is the "Vajra Garland" meditative concentration.
"Driven by desire for women" refers to the "Vajra Empowerment" meditative concentration. Through the distinct differentiation of all clarity, one is attached to women characterized as the samaya, dharma, karma, and mahāmudrā seals. By being devoted to their natural purity, one is attached to the Buddha and the realms of sentient beings. To what does this refer? It is stated: "one is driven."
"By mere steadfastness, others are defeated" refers to the "Victorious Vajra" meditative concentration. Because one is not terrified by any conceptual constructions of subject and object when grasping the sword of insight (prajñā), one is steadfast.
Therefore, because it is independent of anything else, it defeats others by its mere stability. "It is the weapon that strikes the assembly" refers to the meditative concentration of the long vajra pestle. "All phenomena are pure by nature"—striking with the pestle of the meditative concentration of insight (prajñā-samādhi) abandons all phenomena; this is the supreme subduer, for by attaining that meditative concentration, the grasping at entities does not arise. "Touches are those of wind" should be connected with the word "supreme." "The world" is the meditative concentration of the vajra wind; "all phenomena are luminous by nature"—the direct realization of the essence of the activity of diligence, which is the absence of characteristics in the mind, is "touch." Therefore, there is nothing more supreme than such a touch. "The majestic is the supreme consumer of offerings" refers to the meditative concentration of the vajra fire; because the fires of the wisdom of selflessness (anātman) burn away conceptualizations so that they do not arise again, there is nothing more principal or supreme than that. "Among foods, blood is the most excellent" refers to the meditative concentration of the vajra Bhairava; it is known as "contemplating blood." Here, the wisdom that is certain that all phenomena are pure by nature is the mind of the Buddhas; it is the food of those yogins who directly realize it. "Entering the pure fangs" refers to—
That which possesses teeth that have become perfectly sharp and stable is "pure teeth." Because it kills and cuts through entities, it has entered therein; this purity of teeth is the purity of the view of the teeth. The teaching that "all phenomena are naturally luminous" means that through that view, one enters the stage of a Buddha, which is the nature of the five aspects of phenomena; this is the meditative concentration of the Vajra Hook.
"All lords of death abide in the state" refers to the meditative concentration of the Vajra Body; it is the meaning of the statement that "all conditioned things are momentary." This is what is being shown: because they perish in each and every moment, they are ultimately non-existent; thus one abides in that realization.
"There is no obstacle greater than fear" refers to the meditative concentration of the Vajra Lord of Obstacles. Fear arises from the desire to strike sentient beings. This is what is being shown: the notion that "the Lord of Obstacles outside creates obstacles" is a misconception. Because all phenomena are naturally pure and external objects do not exist, there are no obstacles other than those arising solely from one's own conceptualization. Through the cultivation of the bodhicitta that understands this, one becomes a Buddha or a Bodhisattva.
"There is no taste other than water" refers to the meditative concentration of the Vajra Nāga. Regarding the apprehended and...
By drinking the nectar-water of the non-dual wisdom of the Blessed One Vairocana, who has abandoned the conceptualization of grasping, one becomes manifest; there is no other water like this that can dispel all thirst. By reciting the dharma-mudrās of this Great Vajra family and the other external vajra families, one will attain great enlightenment. In accordance with how they are drawn, one should bind the great mudrās of the dharma-maṇḍala of the Wheel of the Three Worlds for these Great Vajra families and external vajra families, and observe the samaya-mudrās explained in the Great Maṇḍala of the Wheel of the Three Worlds and the karma-mudrās explained in the Karma Maṇḍala of the Wheel of the Three Worlds.
The commentary on the maṇḍala of the Wheel of the Three Worlds is complete.
Translation status: Not among 84000's published translations, and not in progress there. Translations published elsewhere have not been searched for, so one may exist. (source: 84000 catalogue + registry; checked 2026-11-10).
Set in Newsreader and EB Garamond; Tibetan in Noto Serif Tibetan; Chinese in Noto Serif SC.