Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as an extensive exegetical guide to a tantric system centered on the realization of the Great Vajra Holder. The text functions as a technical manual that bridges the gap between the root tantra's concise statements and the practical application of ritual. It argues that direct realization is achieved through a sequence of meditative absorptions (samādhis) and the precise execution of maṇḍala rituals. The author commits the reader to a rigorous discipline of visualization, the performance of complex mudrās, and the use of specific seed syllables to transform ordinary perception into the wisdom of the Tathāgatas. By detailing the procedures for initiation, the construction of deity platforms, and the management of afflictions through wrathful means, the text provides a comprehensive framework for transitioning from contaminated bodhicitta to the ultimate state of suchness (tathatā), where the practitioner's activity becomes indivisible from the nature of reality.
Provenance
About this text
An extensive explanation of the Glorious Supreme Primordial, the Śrīparamādiṭīkā is a commentary belonging to the Yoga Tantra Treatises. Attributed to the Indian author Ānandagarbha, the work was translated into the classical Tibetan language by Kamalagupta, Śraddhākaravarman, and the monk translator Rin chen bzang po. This translation is preserved in the Tengyur, volume སི, where it extends over 1471 pages. The work functions as a technical manual designed to bridge the gap between concise root statements and practical ritual application, arguing that direct realization of the Great Vajra Holder is achieved through a sequence of meditative absorptions and the precise execution of maṇḍala rituals. It enacts a rigorous discipline of visualization, the performance of complex mudrās, and the use of specific seed syllables to transform ordinary perception into the wisdom of the Tathāgatas. A scholar or serious reader consults this text today for its comprehensive framework on transitioning from contaminated bodhicitta to the ultimate state of suchness, specifically through its detailed procedures for initiation, the construction of deity platforms, and the management of afflictions through wrathful means.
Sanskrit title
Śrīparamādiṭīkā
Indian author
Ānandagarbha
Tibetan translators
Kamalagupta, zhu chen gyi lo tsa ba dge slong rin chen bzang po, Śraddhākaravarman
Cite thisAnuvāda, “An Extensive Explanation of the Glorious Tantra “The Supreme”” (Toh 2512), machine draft, 2026.https://naxiai.com/tibetan/works/toh2512
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual technology of the Vajra family, specifically regarding the intersection of mudrā, mantra, and visualization. For the modern scholar, it illustrates the Indo-Tibetan method of transforming psychological afflictions into wisdom through structured ritualized experience.
Structure
Passages
Section
Description
1-12
Ritual Framework and Meditative Absorptions
Introduction and the classification of methods, including the first three samādhis and the specific maṇḍalas of the vajra wheel, Gaganagañja, and Vajrayakṣa.
47-231
Visualization and Mudrā Practice
Instructions on the nature of the nirmāṇakāya, the visualization of deities with seed syllables, and the precise physical execution of various mudrās.
277-368
Psychological Transformation and Family Essences
Analysis of conceptual proliferation (prapañca), the essence of the Lotus family (hrīḥ), and the nature of the wisdom mudrā of the Tathāgatas.
414-506
Maṇḍala Construction and Offerings
Guidelines for arranging the outer maṇḍala, placing Prajñāpāramitā volumes, and performing secret offerings and praises.
541-547
Consecration and Ultimate Nature
Procedures for self-consecration, the conceptualization of the external Vajra family, and the final philosophical synthesis of suchness and the expanse of phenomena.
Themes
Ritual Technology (Mudrā and Mantra) (93-231, 460, 541-543)
The Nature of Suchness and Non-proliferation (277, 545-546)
Maṇḍala Dynamics and Deity Families (10-12, 322, 414, 544)
Meditative Absorption (Samādhi) (2-9)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Explanation of the Glorious Tantra “The Supreme”·
In the language of India: Śrīparamādyaṭīkā. In the language of Tibet: dPal mchog dang po’i rgya cher bshad pa (The Extensive Explanation of the Glorious Supreme Primordial). Homage to Mañjuśrī Kumārabhūta, the Lord of Speech.
Having prostrated to Vajrasattva, the pervasive lord who is the nature of all things, I shall analyze the Glorious Supreme Primordial Great Bliss to the best of my ability.
Regarding the phrase "Thus have I heard" and so forth: what are its subject matter and its connection? What are its purpose and its ultimate purpose? These shall be explained. The "Glorious Supreme Primordial" is this very tantra. Starting from "Thus have I heard" up to "the state of the Vajra Holder," the "Glorious Supreme Primordial" is the introductory setting that demonstrates the perfection of the welfare of oneself and others, characterized as the Great Vajradhara. It demonstrates the meditative absorption of the initial application. Furthermore, in order to generate the aspiration of those to be trained through the great perfection of the welfare of oneself and others by the Glorious Supreme Primordial Great Vajradhara, a portion of the method of teaching was spoken. For those disciples in whom aspiration has been generated by meditating on the meditative absorption of the initial application—the essence of that portion of the method—the purpose is to demonstrate the complete method for actualizing the Glorious Supreme Primordial, the Great Vajra Holder.
Then, starting from "Then the Blessed One" up to "the Great Vajrasattva praised what was spoken," the tantra is taught.
Regarding that, the classification of the methods shall be explained. Since meditative absorption itself is the method for directly realizing the Great Vajra Holder, the explanation from the words "Thus have I heard" up to "having entered into the meditative absorption called the Secret Vajra" teaches the three meditative absorptions, such as the Initial Application. In order to show the meaning of this—that one should engage in that method by receiving empowerment and obtaining the samaya—the explanation from the words "Then, the Vajra" up to "the Great Maṇḍala" extensively teaches the rituals of the master’s activities, the entry, and so forth. In order to show the meaning of this—that the wisdom of the master’s accomplishments should be taught to those who have received empowerment and obtained the samaya—the explanation from the words "Then, the ritual is explained" up to "the King of Tantras called the Great Samaya, the Suchness Vajra, is complete" teaches the wisdom of accomplishments. The phrase "the Blessed One, the Great Vajra Holder" teaches the summarized meaning of the Great Maṇḍala that blesses the suchness of the Great Samaya Vajra; thus, this Great Maṇḍala was taught so that passion may be abandoned by means of passion. It is that which cares for sentient beings who engage in the conduct of equal proportions.
The summarized meaning of the maṇḍala of the great samaya of the vajra suchness of all tathāgatas will now be explained. In this regard, the explanation beginning from the words "Then the Blessed One" up to "will swiftly and manifestly awaken to unsurpassed, perfect, and complete enlightenment" teaches the first application. The explanation beginning from the words "Thus it was said" up to "the great being, the great laughter" teaches the second meditative absorption, known as the "King of Maṇḍalas." According to the manner taught in the Noble Secret Assembly, it should be understood that the meditative absorption known as the "Supreme Activity" is taught. In order to demonstrate the meaning of the statement, "Having received empowerment and the samaya, one should perform recitation and meditation," the explanation beginning from the words "Then the Blessed One" up to "the maṇḍala of the great samaya" extensively teaches the ritual procedures for the master and the ritual for the entry of the disciples and so forth. In order to demonstrate the meaning of the statement, "For those who have received empowerment and the samaya, the master should thus teach the wisdom of the accomplishments," the explanation is expressed beginning from the words "Then the practice is explained" up to "the King of Rituals, the Tathāgata-sarvatathāgatatattvavajrasamaya, is complete."
The summarized meaning of the Tathāgata maṇḍala is complete. Now, in order to abandon anger through the use of wrath, the summarized meaning of the great maṇḍala of the empowerment of Vajra, which subdues the fierce and violent sentient beings, will be explained. In that regard, the explanation beginning from the words "Then the Blessed One" up to "will swiftly and manifestly awaken to unsurpassed, perfect, and complete enlightenment" teaches the first samādhi, the preliminary application. Then, the explanation beginning from the words "Then Vajrapāṇi" up to "those who dwell outside the maṇḍala of the food and so forth" teaches the second samādhi, the supreme maṇḍala of the wrathful deities. The explanation beginning from the words "Having gathered and blessed" up to "the supreme activity" teaches the third samādhi. In order to demonstrate that one should accomplish the siddhi of the great maṇḍala of the empowerment of Vajra, which subdues the three realms, by receiving empowerment and obtaining the samaya, the explanation beginning from the words "Then the Blessed One" up to "the vajra maṇḍala" extensively teaches the ritual procedures for the master and the ritual for the entry of the disciples, as well as the empowerment within this very maṇḍala.
In order to explain the meaning of the statement, "The wisdom of the master’s siddhi should be revealed to those who have received the samaya," the explanation is provided starting from the words, "Then, the practice is explained," up to, "The King of Rituals (kalparāja) called the Vajra Samaya of the Victory over the Three Realms is complete." Thus, the summarized meaning of the Great Maṇḍala blessed by the Vajra Victory over the Three Realms is finished.
Next, the summarized meaning of the Great Maṇḍala that subdues all beings, which serves as the antidote to ignorance, will be explained. The explanation starting from the words, "Then the Blessed One, pure by nature," up to, "will manifest complete awakening as perfectly enlightened buddhahood," teaches the first meditative absorption (samādhi) of the preliminary application. The explanation starting from the words, "Then the Blessed One, Lord of the World," up to, "remains in the preliminary application of the first maṇḍala," teaches the second meditative absorption called the Supreme King of Maṇḍalas of the Great Maṇḍala that subdues all beings. It should be understood that the explanation starting from the words, "having gathered and blessed," up to, "the supreme activity," teaches the third meditative absorption. In this very context, through the empowerment and the receipt of the samaya, the recitation and...
In order to explain the meaning of the phrase "one should meditate," the section beginning with "Then the Blessed One, Avalokiteśvara..." and ending with "the maṇḍala of wisdom" extensively teaches the ritual procedures for the master and the ritual procedures for the initiation of the disciples.
To explain the meaning of the statement, "For those who have received empowerment and obtained the samaya, the master should teach the wisdom of the siddhis as taught in the tantra," the section beginning with "Then the practice is explained..." and ending with "the King of Rituals called the Samaya of the Total Purification of All Afflictions is complete" is taught. This concludes the presentation of the summarized meaning of the Great Maṇḍala for Taming All Beings.
Now, the summarized meaning of the maṇḍala of the samaya of the precious jewel, which fulfills all intentions and serves as the antidote to avarice, will be explained. The section beginning with "Then the Blessed One, Lord of the Three Realms..." and ending with "abides perfectly through the attainment of the bliss of body, speech, and mind" teaches the first samādhi, the Preliminary Application.
Then, the section beginning with "Ākāśagarbha..." and ending with "abides in the form of a bodhisattva" teaches the second samādhi, called the Supreme Maṇḍala of the Samaya of the Precious Jewel that Fulfills All Intentions.
One should understand that the third samādhi, called the "Supreme Activity," is taught beginning from the words, "Having gathered, they bestowed blessings." In order to explain the meaning of the statement, "In this very maṇḍala, one should perform recitation and meditation after receiving empowerment and the samaya," the explanation beginning from "Then the Blessed One Ākāśagarbha" up to "the maṇḍala of Vajraratna" teaches the ritual procedures for the master and the ritual for the entry of the disciples. In order to explain the meaning of the statement, "To those who have received empowerment and the samaya, the master should teach the wisdom of the siddhis," the explanation beginning from "Then the practice is explained" up to "the great king of tantras" is given; thus, the summary of the Vajraratna maṇḍala is complete.
Now, the summary of the great maṇḍala of all aspects of mudrās and samayas—primarily the meditation on the Vajramuṣṭi, which demonstrates the natural luminosity by unifying the body, speech, and mind of all the tathāgatas with the vajra, and which is characterized by the perfection of diligence—will be explained. The explanation beginning from "Then the Blessed One" up to "will attain manifest, perfect enlightenment" teaches the first samādhi, the "Initial Application."
Then, the explanation from "the Blessed One, Vajra Fist" up to "dwelt in the manner of a maṇḍala" teaches the second samādhi, the supreme maṇḍala of all mudrās and vajra samayas. One should understand that the third samādhi, the supreme activity, is taught starting from "having gathered and blessed." In order to explain the meaning of "one should perform recitation and meditation through having received empowerment and the samaya," the explanation from "then the Blessed One" up to "the maṇḍala of all mudrās" extensively teaches the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth. In order to demonstrate the meaning of "once empowerment and the samaya have been obtained, the master’s wisdom of siddhi should be taught," the explanation from "the accomplishment of siddhi is likewise" up to "the king of tantras called the samaya of the fist of all mudrā maṇḍalas" is provided. This concludes the explanation of the summarized meaning of the maṇḍala of the samaya of the revolving syllables, which is like a wheel with the Perfection of Wisdom as its principal. Now, the summarized meaning of the maṇḍala of the samaya of the revolving syllables, in which the Perfection of Wisdom is the principal, will be explained.
Then, the explanation from the words "Then the Blessed One" up to "the perfection of wisdom is completely pure" teaches the first samādhi of the preliminary application. Then, the explanation from the words "Then the Blessed One Mañjuśrī" up to "abides by means of the application of the maṇḍala of the preliminary application, having become gathered into one" teaches the second samādhi called the "Supreme Maṇḍala of the Maṇḍala of Revolving Syllables like a Wheel." One should understand that the third samādhi called the "Supreme Activity" is taught starting from the words "Having gathered and blessed." In order to demonstrate the meaning of "one should perform recitation and meditation after receiving empowerment and obtaining the samaya," the explanation from the words "Then Mañjuśrī Kumārabhūta" up to "the maṇḍala of the Dharma" teaches the ritual procedures for the master and the extensive rituals for the entry of the disciples and so forth. In order to demonstrate the ritual for "training in the wisdom of the master's siddhi once empowerment and the samaya have been obtained," the explanation is made from the words "Having accomplished it in that way" up to "the King of Rituals called the Samaya of Revolving Syllables like a Wheel." Thus, the summarized meaning of the maṇḍala of the Dharma is complete.
The summarized meaning of the maṇḍala of the vajra wheel, which serves as the cause for entering the maṇḍalas of all families, shall now be explained. First, the explanation from the passage beginning with "Then the Blessed One, the Tathāgata, realized within the wheel" and ending with "perfectly abides in the entry into all vajras" teaches the first samādhi, the preliminary application. Next, the explanation from the passage beginning with "Immediately upon generating the mind, he turned the wheel of Dharma" and ending with "abides through the application of the primary maṇḍala" teaches the second samādhi, the supreme maṇḍala. One should understand that the section beginning with "having gathered, they bestowed blessings" and continuing with "the activities to be performed" and so forth teaches the supreme activity. Then, in order to demonstrate that once empowerment and the samaya have been obtained, one should perform recitation and meditation, the explanation beginning with "Then the Blessed One" and ending with "of the disciples" teaches in detail the ritual procedures for the master and the rituals for the entry of the disciples and so forth. Finally, in order to demonstrate the ritual for the master to teach the wisdom of the siddhi to those who have indeed obtained empowerment and the samaya, the explanation beginning with "If one practices" and ending with "the King of Rituals called the Vajra Samaya of All Maṇḍalas" is provided. This concludes the summarized meaning of the maṇḍala of the vajra wheel.
The summarized meaning of the Gaganagañja Maṇḍala, which serves as the cause for the complete perfection of the accumulations, shall now be explained. First, the explanation beginning with "Then the Blessed One [taught] the extensive ritual of all offerings" and ending with "the extensive ritual of offerings" teaches the samādhi of the initial application. Next, the explanation beginning with "Then the Blessed One, Gaganagañja..." and ending with "abides in the application of the great maṇḍala" teaches the supreme maṇḍala of the samaya of Amoghasiddhi, the supreme of all offerings. One should understand that the explanation beginning with "Having gathered and blessed..." and ending with "the samādhi called the supreme activity" teaches the supreme activity. In order to demonstrate the ritual for performing recitation and meditation once empowerment and the samaya have been obtained, the explanation beginning with "Then the Bodhisattva Gaganagañja..." and ending with "the activity maṇḍala" teaches in detail the ritual of the master's activities and the ritual of the disciple's entry and so forth. In order to explain the meaning of "one should train in the wisdom for accomplishing the master's siddhis once empowerment and the samaya have been obtained," the explanation beginning with "Then, the practice..." and ending with "the king of tantras called the samaya of the various vajras" is presented. This concludes the summarized meaning of the Gaganagañja Maṇḍala.
The summarized meaning of the maṇḍala of Vajrayakṣa, which is the primary activity of protection, shall now be explained. From the passage beginning with "Then the Blessed One, the Subduer of All Malignant Beings, arose..." up to "Subduing all is awakening," the first meditative absorption (samādhi) of the preliminary application is taught. Then, from the passage beginning with "The Total Destruction of All Māras..." up to "He sat by means of the application of the primary maṇḍala," the second meditative absorption called the "Supreme Maṇḍala of Vajrayakṣa, the Blessing that Subdues All Malignant Beings" is taught. Then, starting from the passage "Having gathered and blessed..." it should be understood that the third meditative absorption called the "Supreme Activity" is taught. To demonstrate the meaning of the statement, "Having received empowerment and the samaya, one should perform recitation and meditation," the passage beginning with "Then Vajrayakṣa..." up to "The maṇḍala of Vajrapāṇi" extensively teaches the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth. To demonstrate the meaning of the statement, "Once empowerment and the samaya have been obtained, the master should teach the wisdom of accomplishment," the explanation is given from the passage beginning with "Then, if one accomplishes..." up to "The Great King of Rituals is complete." Thus, the summarized meaning of the maṇḍala of Vajrayakṣa is complete.
The summarized meaning of the condensed maṇḍala, which sustains all sentient beings through the maṇḍala of the respective bodies of all the families, shall now be explained. From the passage beginning with "Then the Blessed One, abiding in the equality of all things" up to "should be known as the perfection of wisdom itself," the explanation teaches the first meditative absorption, the preliminary application. From the passage beginning with "Then the Blessed One" up to "entered the great maṇḍala," the explanation teaches the second meditative absorption, the supreme king of maṇḍalas of the great samaya-vajra of all samayas. From the passage beginning with "Then, having subdued and blessed" up to "the supreme activity," it should be understood that the third meditative absorption is taught. In order to demonstrate that one should perform recitation and meditation after receiving empowerment and the samaya, from the passage beginning with "Then Vajrapāṇi" up to "that is the extensive ritual," the extensive ritual of the master’s activities and the ritual of the disciple’s entry and so forth are taught in detail. This concludes the meaning of the condensed maṇḍala.
Now, the summarized meaning of the four maṇḍalas—characterized by the pacifying one-pointedness and so forth—which sustain those sentient beings who have a particular devotion to worldly deities, shall be explained. From the passage beginning with "Then the Blessed One" up to...
The explanation up to the words “the thorough application” teaches the first common samādhi of the four worldly maṇḍalas. Then, beginning from the words “the external vajra family” up to the name of the mantra, the second samādhi called the Supreme King of the Maṇḍala (maṇḍalarāja), characterized by peaceful one-pointedness, is taught. Then, beginning from the words “having gathered and blessed,” one should understand that the third samādhi called the Supreme Activity of the Peaceful One-Pointed Maṇḍala is taught. Then, beginning from the words “the maṇḍala is explained” up to the words “the peaceful one-pointed maṇḍala,” the extensive ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth are taught.
The summarized meaning of the mātṛ-maṇḍala shall now be explained. Among those, the first samādhi of the preliminary application has already been explained. Then, beginning from the words “then” up to the syllable bhyaḥ, the second samādhi called the Supreme Maṇḍala is taught. Then, beginning from the words “having gathered and blessed,” one should understand that the third samādhi called the Supreme Activity is taught. Then, beginning from the words “the maṇḍala is explained”...
The explanation up to the words "the nature of the yoga of all siddhis of the mudrā-maṇḍala" extensively teaches the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth. Now, the summarized meaning of the maṇḍala of the Three Brothers will be explained. Here, the initial application has already been explained. Then, the explanation beginning from "the honey-makers and so forth" up to "svā" teaches the second samādhi. The third should be understood as being the same as the previous one. Then, the explanation beginning from "the maṇḍala is explained" up to "the samaya-maṇḍala" extensively teaches the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth. Now, the summarized meaning of the maṇḍala of the Four Sisters will be explained. Here, the initial application is the same as that previous one. Then, the Four Sisters spoke these heart-mantras: "Haṃ." By this, the second samādhi is taught. The third should also be understood as being the same as the previous one. Then, the explanation beginning from "the maṇḍala of this is explained" up to "the karma-maṇḍala" extensively teaches, in the same manner, the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth. This concludes the summarized meaning of the outer Vajra Family section.
Regarding the drawing of mundane and supramundane maṇḍalas and others: the master should request the Tathāgatas to depart as they were, and having dissolved the emanations into his own body, he should explain the method of the Perfection of Wisdom as taught in his own conceptual system. Reciting the four lines of the Perfection of Wisdom and having intense devotion to their meaning, he is blessed by the samādhi of all the Tathāgatas. Having intensely visualized himself in the form of Vajrapāṇi, he is perfectly gladdened by the word "Excellent," and having performed the self-protection, he should arise; this is what is shown by the remaining text. The summary of the section of the Perfection of Wisdom that primarily emphasizes the Mahāmudrā and serves as the antidote to the ālayavijñāna is complete.
Now, the summary of the second section of the Root Tantra will be explained, which bestows the wisdom of space-like equality, is the essence of the samaya-mudrā of the perfection of generosity, and serves as the antidote to the afflicted mind. Starting from the words "Then the Blessed One" up to "is empowered by the name empowerment," the first samādhi is taught. Starting from the words "Then the Blessed One, the Great Vajradhara" up to "the servants," the second samādhi is taught. The samādhi called "Supreme Activity" should be understood as being the same as the previous one.
In order to teach the ritual procedure for performing recitation and meditation once empowerment and the samaya have been obtained, the explanation beginning from "Then the Blessed One, the Tathāgata..." up to "the extensive ritual of the mudrās" sets forth the ritual procedures for the master’s activities and the ritual procedures for the initiation of the disciples and so forth.
In order to demonstrate the meaning that once empowerment and the samaya have been obtained, the master must then teach the wisdom of the siddhi, the explanation beginning from "Then the Blessed One..." up to "the extensive ritual of the secret [teachings]" is provided. This concludes the summarized meaning of the second section, the Vajrasattva maṇḍala, from the Root Tantra.
Now, the summarized meaning of the Tathāgata maṇḍala shall be explained. Here, it should be understood that the "initial application" is exactly as just described in the Vajrasattva maṇḍala. The explanation beginning from "Then the Blessed One..." up to "you have explained the great explanation and it has become a great wonder" sets forth the second samādhi. The subsequent explanation should also be understood as being the same as before. The explanation beginning from "Then the Blessed One..." up to "the extensive ritual" likewise sets forth the ritual procedures for the master’s activities and the extensive ritual procedures for the initiation of the disciples and so forth.
In order to demonstrate the meaning of the statement, "Once the empowerment and the samaya have been obtained, the master should teach the wisdom of the siddhis," the explanation is given starting from the words "If one practices in that way" up to "the extensive ritual of the secret great bliss vajra." This concludes the summarized meaning of the maṇḍala of the Tathāgatas.
Now, the summarized meaning of the maṇḍala of the wrathful deities will be explained. Here, the samādhi of the initial application is exactly as previously explained. Then, the explanation starting from "Then the Blessed One" up to "the blessing of the maṇḍala of the great vajra samaya" teaches the second samādhi. The samādhi of the supreme king of activities should be understood as before. The explanation starting from "in the manner of the great maṇḍala" up to "the others" extensively teaches the ritual procedures for the master and the rituals for the entry of the disciples and so forth.
In order to demonstrate the meaning of the statement, "Once the empowerment and the samaya have been obtained, the master should teach the wisdom for accomplishing the siddhis," the explanation is given starting from "Then in that way" up to "the extensive ritual of the secret vajra samaya of the arising of supreme joy." This is the summarized meaning of the maṇḍala of the wrathful deities of the Vajra of Supreme Joy.
The summarized meaning of the maṇḍala of Avalokiteśvara will now be explained. The first meditative absorption is exactly as explained in the maṇḍala of Vajrasattva. Then, the explanation beginning from the words "Then..." up to "remains in the vajra posture" teaches the second meditative absorption. The supreme meditative absorption of the king of activities should be understood in the same way. The explanation beginning from the words "The maṇḍala..." up to "all the extensive rituals are likewise" teaches the extensive rituals of the master’s activities, such as the initiation of the disciples and so forth. In order to demonstrate the meaning that once empowerment has been conferred and the samaya obtained, the master must train [the disciple] in the wisdom of the siddhis, the explanation is given from the words "Then, if one practices..." up to "the extensive ritual of the lotus of great bliss."
The summarized meaning of the maṇḍala of the Jewel Family will now be explained. In that regard, the first meditative absorption of the preliminary application should be understood as being exactly as explained in the maṇḍala of Vajrasattva. Then, the explanation beginning from the words "Then the Blessed One, the Lord endowed with all..." up to "remains in the manner of the great maṇḍala" teaches the second meditative absorption. Then, the supreme meditative absorption of the king of activities should be understood as before. Then, the explanation beginning from the words "The maṇḍala..." up to...
The explanation up to the words "the extensive ritual" teaches, as before, the ritual procedures for the master and the extensive ritual procedures for the initiation of the disciples and so forth. In order to demonstrate the meaning of the statement, "Once the empowerment and the samaya have been obtained, the master should teach the wisdom of the siddhis," the text begins with the words "Then, having accomplished the activity" and provides the extensive explanation of the ritual of the Jewel Banner.
The summarized meaning of the condensed maṇḍala—which gathers all mundane and supramundane maṇḍalas, empowerments, and siddhis as taught in the Root Tantra of the second section—will now be explained. Regarding that, the first application of meditative absorption (prathama-yoga-samādhi) should be understood as being exactly as previously taught here. Then, the explanation beginning with "Then the Blessed One, the Gatherer of All Families" and ending with "became the maṇḍala" teaches the second meditative absorption. The third should be understood through its extensive [description]. Then, the explanation beginning with "Then the Blessed One" and ending with "the extensive ritual of all procedures" likewise teaches the ritual procedures for the master and the extensive rituals for the initiation of the disciples and so forth. In order to demonstrate the meaning of the statement, "Once the empowerment and the samaya have been obtained, the master should teach the wisdom of the siddhis," it is explained as "all siddhis and all activities."
The summarized meaning of the maṇḍala of the Three Brothers will now be explained. In this context, the initial application is taught as the maṇḍala of Vajrasattva together with the gods and so forth. Beginning from the words "the gods and so forth" up to the syllable "hrīḥ," the second meditative absorption is taught. The third should be understood in the same way. Then, beginning from the words "the maṇḍala" up to "with the five supreme qualities of desire," the ritual procedures for the master and the ritual procedures for the initiation of the disciples and so forth are taught in detail.
Now, the summarized meaning of the maṇḍala of the Four Sisters will be explained. In this regard, the first meditative absorption is the very explanation of the maṇḍala of the Three Brothers. Then, the offering of the respective mudrās of the secret goddesses, from the syllables "hrīḥ hūṃ śrī bhyoḥ" up to the end of that explanation, teaches the second meditative absorption. The third should be understood in the same way. Then, from the words "the maṇḍala" up to "should be understood up to the second," the ritual procedures for the master and the ritual procedures for the initiation of the disciples and so forth are taught in detail.
The summarized meaning of the asura maṇḍala will now be explained. In this regard, the first meditative absorption is the very one explained in the maṇḍala of the Three Brothers. Then, beginning from the words "all the asuras," [the text continues].
The explanation up to the word phaṭ teaches the second meditative absorption (samādhi) here. Then, starting from "having gathered and blessed," one should understand that the third is taught. Then, starting from "the maṇḍala" up to "the entry of the disciples is likewise," the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth are taught in detail, just as before.
The summarized meaning of the nāga maṇḍala shall now be explained. Here too, the first meditative absorption is exactly as taught in the maṇḍala of the Three Brothers. Then, the explanation up to the offering of the heart-mantras of the four nāga families, ending with the word bla, teaches the second. Then, by means of "the assembly" and so forth, the third should be understood. In order to demonstrate that once empowerment and the samaya have been obtained, one should also perform recitation and meditation here, the explanation starting from "the maṇḍala" up to "if they are accomplished, they will be joyful" teaches the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth in detail. [This applies to] all the rituals taught in the first chapter and so forth.
I shall explain the summarized meaning of the maṇḍala of the glorious Vajrasattva, the secret maṇḍala, which is the activity for swiftly accomplishing siddhis through the specific methods of practice for those disciples whose faults prevent them from accomplishing all the rituals taught in the Root Tantra of the second section exactly as they are.
First, the explanation beginning from "Then, on all the peaks of the great Vajra-Meru mountain" up to "preceded by a host of consorts and various vajra goddesses" teaches the first samādhi, the preliminary application.
Second, the explanation beginning from "For the sake of thoroughly accomplishing great bliss" up to "became manifest" teaches the second [samādhi].
The third should be understood in the same manner as the previous ones.
In order to demonstrate the meaning of "Having received empowerment and the samaya, one should perform recitation and meditation," the explanation beginning from "Then, all those Sugatas" up to "all siddhis are indeed utterly meaningful" extensively teaches the ritual procedures for the master and the rituals for the entry of the disciples and so forth.
In order to demonstrate the meaning of "Having performed the yoga of one's own deity through the four mudrās of that deity as taught in all the kalpas, and having likewise sealed the front [deity] with the four mudrās of one's own chosen deity, one should accomplish [the goal] by binding the mudrā of one's specific desire," [the text continues]:
Then, beginning with the words, "Next, one should bind the secret samaya-mudrā of the initial maṇḍala," and continuing up to, "one will swiftly attain the siddhis," this ritual is taught in order to show that one should recite the heart-mantra of one's own deity and bind all the mudrās, such as the samaya-mudrā. This is explained by the passage beginning with "Then" and ending with "is the summary."
In that way, having recited the heart-mantra of one's own deity and bound all the mudrās, if one subsequently performs the recitation of the heart-mantra together with the near-heart-mantra of one's own deity, one will achieve accomplishment. To explain this, the passage beginning with "Then, if one accomplishes the secret of all mudrās" and ending with "one will attain the siddhis" is taught. Thus, the summarized meaning of the root tantra of the second section is complete.
Now, the summarized meaning of the questions and so forth regarding the root tantra of this very second section—namely, that which summarizes all the kalpas, and that which extensively teaches the rituals of the subsequent tantra through all those kalpas—will also be explained. By definitively knowing the kalpas of the mahāmudrā and so forth, one will attain the siddhis. Therefore, one should know the tantra of the heart-mantra as it was spoken. Consequently, in that tantra, one should draw the emanated maṇḍala as follows:
Therefore, because the tantra explains the maṇḍala and includes the correct knowledge of the maṇḍala, it is taught that the maṇḍala is also endowed with supreme wisdom. Since it involves knowing the specific vajra distinctions of all families, it was spoken for that purpose. Thus, by knowing all maṇḍalas, it is taught. By means of the syllable HŪṂ, which expresses the suchness of the great samaya of Vajrasattva—the suchness of the essence of primordial joy without beginning or end—one sings the song and understands the meaning of the recitation of the HŪṂ song; for that reason, the tantra was spoken. Then, it was spoken by the wisdom of the Mind Vajrasattva. Furthermore, it was spoken through the meditation on the wisdom of the arising of Vajrasattva, the arising of the Tathāgatas, the arising of the families, and the arising of manifest enlightenment.
Moreover, it involves knowing Māra himself, knowing the accomplishment of all conceptualizations and so forth, the essence, the accomplishment, the essence, the mudrās, and the knowledge of the siddhi of accomplishing the logic of the families, the knowledge of the accomplishment of merit, the knowledge of the accomplishment of the master, the offering of flowers and so forth, the knowledge of accomplishing the offering of dance, and the knowledge of the secret offering. Therefore, it is taught. Furthermore, by abiding in the Mahāmudrā, even the absence of sin is accomplished; it was spoken in order to completely abandon self-deprecation, for by deprecating bodhicitta, siddhi will not be attained. Therefore, it is said: "One should not treat it with contempt."
That maṇḍala, which maintains the attire of one’s own deity, is the cause for which the supreme siddhi is attained; therefore, the tantra that explains the practice for the supreme siddhi was spoken. Then, from the words "the Blessed One Vairocana" up to "the extensive ritual of siddhi," the explanation teaches the practice of the specific result explained in the maṇḍala of the glorious Vajrasattva himself. In all the ritual manuals, the practitioner first utters and binds the syllable HŪṂ of the primordial vajra-mudrā; in order to demonstrate the meaning of sealing those [deities] thereafter, the explanation begins from "Then the Blessed One" up to "because it was not practiced later." In order to demonstrate the meaning that all dharma-mudrās should be practiced during the four modes of conduct, the explanation begins from "Then" up to "attaining siddhi." For the practitioner who has accomplished the karma-mudrā, one should visualize a crossed vajra at one’s own heart from the syllable A, bind the karma-mudrā, and while reciting the essence mantra of one’s own deity, meditate on one’s own deity in the manner of a dance; or, in order to demonstrate the meaning that these twelve mudrā offerings should be performed, the explanation begins from "Then" up to "the supreme siddhi." In order to demonstrate the meaning that one should recite one’s own essence mantra and meditate on the mahāmudrā of one’s own deity, the explanation begins from "Then" up to...
This is explained by the section ending with "the practitioner of the Lord." In order to demonstrate the meaning of the statement, "The practitioner of glorious Vajrasattva, adorned with the five elements such as rī, bhi, and tri, should recite the syllable HŪṂ and accomplish the Blessed One," the explanation begins with "Then" and continues up to "the tantra of accomplishment." In order to demonstrate the meaning of the statement, "The practitioner of the secret maṇḍala of glorious Vajrasattva, reciting the syllable HŪṂ and binding the twenty-five action mudrās, should meditate on the action mudrā in order to fully accomplish glorious Vajrasattva while reciting the essence mantra 'Anurāgayāmi HŪṂ' and the HŪṂ," the explanation begins with "Then, the action mudrās of all the rituals" and continues up to "the extensive ritual is complete." The remaining text teaches that one should request the departure of the maṇḍala as it was drawn, the master should dissolve the emanations into his own body, and then, imagining himself as one who supplicates all the Tathāgatas to bless this ritual manual, he should recite the verses of ultimate blessing, perform self-protection, and arise. This concludes the summarized meaning of the second section of the tantra.
Now, the summarized meaning of the second section—the essence of the root tantra of the Uttaratantra of all the conceptualizations—will be explained so that the practitioner may swiftly achieve accomplishment. From the words, "Then, the Lord of the Abode," up to "surrounded by the goddess Viśvavajrī and her retinue of queens," the explanation teaches the first samādhi. From the words, "In order to thoroughly accomplish great bliss," up to "by practicing according to the ritual," the second samādhi is taught. From the words, "Then, having gathered and bestowed blessings," the third samādhi should be understood. In order to demonstrate the meaning of "Having obtained the samaya and received empowerment, one should perform recitation and meditation," the explanation from the words, "Then the Blessed One," up to "the great maṇḍala is complete," also extensively teaches the rituals of the master’s activities, such as the initiation of the disciples. In order to demonstrate the meaning of "Once the samaya and empowerment have been obtained, the master should teach the wisdom of accomplishment," the explanation from the words, "Therefore, the accomplishment is explained," up to "the extensive ritual of the samaya of the Vajra Amoghasiddhi of Great Bliss," is taught. This concludes the summarized meaning of the maṇḍala of glorious Vajrasattva.
The summarized meaning of the maṇḍala of the tathāgatas will now be explained. Here, the first samādhi is precisely that which was explained in the maṇḍala of the glorious Vajrasattva. Then, the explanation beginning from the words "The Teacher, the Vajra-holder" up to "sat at the essence of awakening" teaches the second samādhi. The third should be understood in the same manner as the previous one. Then, the explanation beginning from the words "By the Vajra-holder" up to "the tantra of the extensive ritual for accomplishment" extensively teaches the ritual of the master and the rituals for the entry of the disciples and so forth, just as before. In order to demonstrate the meaning of the statement, "Once the samaya and empowerment have been obtained, the master should teach the wisdom of accomplishment," the explanation begins from the words "Then, the accomplishment of the supreme siddhi" up to "the extensive ritual of the conceptualization of the vajra of awakening of all tathāgatas."
The summarized meaning of the maṇḍala of the Vajra Blazing Like Fire will now be explained. Here, the first samādhi is precisely that which was taught in the maṇḍala of Vajrasattva. Then, the explanation beginning from the words "The Vajra-holder" up to "blessed" teaches the second samādhi. Then, the explanation beginning from the words "Having blessed" teaches the third samādhi.
In order to demonstrate the meaning of the statement, "Those who have obtained the samaya and empowerment should perform recitation and meditation," the explanation beginning from "Then, having made the request" up to "the extensive tantra of the great samaya ritual" teaches the extensive rituals for the master’s activities and the initiation of the disciples. In order to demonstrate the meaning of the statement, "Once the samaya and empowerment have been obtained, the master should teach the wisdom of the siddhis," the explanation beginning from "Then, if one practices" up to "the extensive ritual of the Vajrajvālākalpa" is taught.
The summarized meaning of the maṇḍala of the noble Avalokiteśvara will now be explained. Here, the ādiyoga-samādhi is exactly as taught in the maṇḍala of the glorious Vajrasattva. Then, the explanation beginning from "Then, all the samādhis" up to "there the excellent lotus abides" teaches the second samādhi. It should be understood that the phrase "Then, having performed the assembly" teaches the third samādhi. In order to demonstrate the meaning of the statement, "Those who have obtained the samaya and empowerment should perform recitation and meditation," the explanation beginning from "Having thoroughly purified all beings" up to "the tantra of the ritual of the great accomplishment" is taught.
In order to demonstrate the ritual for the statement, "Once the samaya and empowerment have been obtained, the master should teach the wisdom of accomplishment," the explanation begins with the words "Then, having accomplished..." and continues up to "the extensive ritual of the wisdom-vajra conceptualization."
The summarized meaning of the Ākāśagarbha maṇḍala will now be explained. Here, the first meditative absorption is exactly as taught in the maṇḍala of the glorious Vajrasattva. The explanation beginning with "Then..." and continuing up to "he dwells in the manner of the maṇḍala" teaches the second meditative absorption. The explanation beginning with "Then, having performed the assembly..." teaches the third meditative absorption. The explanation beginning with "Then, of the eight Tathāgatas..." and continuing up to "the tantra of the great accomplishment" extensively teaches, as before, the ritual of the master and the ritual of the disciple’s entry.
In order to demonstrate the meaning of the statement, "Once the empowerment and samaya have been obtained, the master should teach the wisdom of accomplishment," the explanation begins with "Then..." and continues up to "the extensive ritual of Vajraratna."
The summarized meaning of the outer Vajra-family maṇḍala will now be explained. Here, the first meditative absorption is exactly as taught in the maṇḍala of the glorious Vajrasattva. Then: "The King, the Vajra-holder..." [and so forth].
Starting from the words "Thus it is said" up to "Oṃ bhūr bhuvaḥ svaḥ," the explanation teaches the second meditative absorption (samādhi). Then, starting from "Then he performed the assembly," it should be understood that this is the third. Starting from "Square" up to "The tantra of the generation of the three worlds," the explanation extensively teaches the ritual procedures for the master’s activities and the ritual procedures for the initiation of the disciples, just as before; this teaches the summarized meaning of the maṇḍala of the Three Brothers.
The summarized meaning of the maṇḍala of the Four Sisters shall now be explained. Here, the first meditative absorption is exactly as explained in the context of the maṇḍala of the Three Brothers. Then, starting from "Then the Vajra-holder" up to "Bhyoḥ," the explanation teaches the second meditative absorption. Then, "Then, having performed the assembly," and so forth, should be understood as the third meditative absorption. Starting from "The maṇḍala of the three lines" up to "The four sisters," the explanation extensively teaches the ritual procedures for the master’s activities and the ritual procedures for the initiation of the disciples, just as before.
The summarized meaning of the nāga maṇḍala shall now be explained. Here, the first meditative absorption is exactly as explained in the context of the maṇḍala of the Four Sisters. Then, starting from "Then" up to "Bla," the explanation teaches the second meditative absorption.
Regarding the passage beginning with "Then, having performed the assembly," one should understand that this constitutes the third meditative absorption (samādhi). The explanation from the words "four corners" up to "the tantra of the nāga maṇḍala" extensively teaches, as in the previous cases, the ritual procedures for the master and the ritual procedures for the initiation of the disciples.
The summarized meaning of the maṇḍala of the graha spirits (graha) shall now be explained. Here, the first meditative absorption is precisely that which was explained as the nāga maṇḍala. The explanation from the words "Then" up to "HŪṂ" teaches the second meditative absorption. The explanation beginning with "Then, having performed the assembly" should be understood as the third meditative absorption. The explanation from the words "four corners" up to "the tantra for delivering from all suffering is complete" teaches the ritual for the master to destroy all graha spirits.
The summarized meaning of the condensed maṇḍala that cares for sentient beings who have exceptional devotion toward all the worldly and transcendent deities of the maṇḍala shall now be explained. Here, the first meditative absorption is precisely that which was taught as the maṇḍala of glorious Vajrasattva. The explanation from the words "Then the King, the Vajra-holder, the Supreme of All" up to "is the supreme tamer of beings" teaches the second meditative absorption.
Then, starting from the words "He smiled," one should understand that this is the third meditative absorption (samādhi). The explanation from the words "Then" up to "the Explanatory Tantra of all the kalpas and the Root Tantra are complete" teaches, as before, the extensive rituals for the master’s activities and the initiation of the disciples.
For those yogins who, due to the power of karmic obscurations, have not achieved accomplishment even through the application of the Explanatory Tantra of all the kalpas, the secret cloth-painting maṇḍalas (maṇḍala) that are taught will bring about swift accomplishment. Therefore, their summarized meaning shall be explained, starting from the words "The great secret of all the Buddhas" up to "The lord of the Vajra-pride."
The explanation up to that point teaches the first meditative absorption (samādhi). The explanation beginning from “the supreme of all great passions” up to “the most secret” teaches the second meditative absorption. Then, from “having performed the assembly” onwards, one should understand that this is the third meditative absorption. Then, from “here the practice is explained” onwards, up to “the great maṇḍala of the samaya is complete,” the explanation teaches in detail, as before, the ritual procedures for the master and the rituals for the initiation of the disciples and so forth. This concludes the summarized meaning of the maṇḍala of the glorious Vajrasattva cloth painting.
The summarized meaning of the maṇḍala of the tathāgata’s cloth painting shall be explained. Here, the first samādhi is precisely that which was taught in the maṇḍala of the cloth painting of glorious Vajrasattva. Then, beginning from the words "Then..." and so forth, up to the explanation of "Oṃ bhūḥ khaṃ," the second samādhi is taught. Then, beginning from "Having gathered them together," one should understand that this is the third samādhi. Beginning from the words "The dwelling place" and so forth, up to "That will be accomplished," the ritual procedures for the master and the ritual procedures for the entry of the disciples and so forth are taught in detail, just as before.
The summarized meaning of the maṇḍala of the cloth painting of Vajra Blazing Like Fire shall be explained. Here, the first samādhi is precisely that which was taught in the maṇḍala of the cloth painting of glorious Vajrasattva. Then, in order to emanate the ritual of his own cloth painting maṇḍala, the wrathful Hūṃkāra recites the heart-mantras of all the deities and arranges them in their respective places; this is the second samādhi. Then, beginning from "Having gathered them together," one should understand that this is the third samādhi. Then, beginning from the words "The most secret ritual of the great king of vajra wrathful ones" and so forth, up to "The ritual of vajra yoga," the explanation is as follows:
In the same way, the ritual procedures for the master and the ritual procedures for the initiation of the disciples and so forth have been taught in detail. Now, in order to accomplish the yoga of the maṇḍala of the family of the Vajra Blazing Fire, the summarized meaning of the subtle ritual that was taught shall be explained. In that regard, the first meditative absorption (samādhi) of the preliminary application is exactly as taught in the maṇḍala of the family of glorious Vajrasattva. By the statement, "Having emanated the maṇḍala with the syllable HŪṂ, one arranges all the deities in their respective places with one's own essence mantra," the second meditative absorption is taught. Then, starting from the words "having gathered them together," one should understand that this is the third. Then, starting from the words "extremely subtle" up to the explanation ending with "the ritual of the assembly maṇḍala is supremely accomplished," the ritual procedures for the master and the rituals for the initiation of the disciples and so forth are also taught in detail.
The summarized meaning of the maṇḍala of the family of the noble Avalokiteśvara shall now be explained. Here, the preliminary application is exactly as taught in the maṇḍala of the family of glorious Vajrasattva. Having blessed the maṇḍala with the appropriate mantra as before, by the statement, "one arranges all the deities in their respective places with one's own essence mantra," the second maṇḍala is taught.
Then, the phrase "having performed the assembly" and so forth should be understood as the third [section]. From the words "Then Avalokiteśvara" up to "the ritual for taming beings," the explanation extensively teaches the ritual procedures of the master and the ritual procedures for the entry of the disciples, just as before. The summarized meaning of the maṇḍala of the Ākāśagarbha family will now be explained; it is exactly as taught in the maṇḍala of the Śrī Vajrasattva family in the first samādhi. "By means of one's own essence-mantra, one should emanate the maṇḍala of the family and, by means of one's own essence-mantra, place all the deities in their respective positions"—this is the teaching of the second samādhi. Then, the phrase "having performed the assembly" and so forth should be understood as the third samādhi. In order to demonstrate the meaning of the statement, "Those who have obtained the samaya and empowerment should perform recitation and meditation," from the words "Then the Blessed One Ākāśagarbha" up to "the ritual of all the kalpas," the explanation extensively teaches the ritual procedures of the master and the rituals for the entry of the disciples and so forth. This concludes the summarized meaning of the maṇḍala of the Ākāśagarbha family. In order to demonstrate the meaning of the statement, "All the kalpas will be accomplished through the essential nature of the method of the mudrā of the yoga of self-consecration,"...
The explanation begins from the words "Then" and concludes with the words "the tantra of all mudrās is complete." Regarding these very sections, from the second part, I shall state the summarized meaning of what is taught in the Subsequent Tantra of All Rituals, the Root Tantra, the Ritual for Accomplishing All Rituals, and that which is preceded by the inquiry into all mudrā tantras, known as the Compendium of All Rituals, as taught in the Subsequent Tantra of All Rituals: that accomplishment is achieved through the wisdom that ascertains the rituals of the Great Mudrā and so forth. Therefore, those shall be explained: the wisdom of the Subsequent Tantra and so forth, which is without beginning or end; Vajrasattva; Great Joy itself; Samantabhadra himself; the Lord of Vajra Pride; the Mind Hero; Vajra; Vajradhara; Mahāvajradhara; the conduct of Samantabhadra; the victory over Māras and the realm of Māras; the awakening of a Buddha; the emergence of all families such as Vajrapāṇi and so forth; desire and liberation; the three aspects; the emergence from the nāgas such as all sentient beings and so forth; the teaching on the nature of the primordial nāga; the near-essence; suchness; great bliss; the meaning of the maṇḍala explained as the suchness of the Amoghasiddhi Vajra; the result of the tantra and the maṇḍala; and the ritual for laying the lines.
The ritual for drawing the maṇḍala, the explanation of the suchness of the five great secrets, the five suchnesses of the great secrets of all the tathāgatas, the suchness of the families, the suchness of the lord of all vajra families, the suchness of the vajra family, the suchness of the noble Avalokiteśvara, the suchness of his family, the suchness of Ākāśagarbha, the suchness of his family, the suchness of the empowerment of all families, the suchness of the signs of the Śrīparamādya, the suchness of the signs of all families, the suchness of summoning all, the suchness of all great offerings, the extensive tantra of the ritual for the blessing of all siddhis, the tantra of the great accomplishment of all one’s own chosen deities, and the tantras of the wisdom that inspires all practitioners were taught. Then, with the remaining text, it is shown that one should request all the maṇḍalas to depart as they came, withdraw the emanations into one’s own body, protect oneself in the proper manner, and then the master should rise, after all the tathāgatas have expressed their pleasure and granted the word of approval, "Excellent!" This concludes the summarized meaning of the second section.
Now, the summarized meaning of the third section shall be explained: the nature of the Dharma-mudrā of the perfection of wisdom, which is the discriminating wisdom (pratyavekṣaṇā-jñāna), and which serves as the antidote to the conceptual and non-conceptual mental consciousness. Starting from the words "Then, in a delightful place," one should understand that, with the exception of the secret ritual of the subtle vajra blazing like fire—which was explained in the summarized meaning of the second section—those [elements] belong to the third section as well. Whatever other distinctions exist will be explained later. The summarized meaning of the third section is complete.
Now, the summarized meaning of the fourth section shall be explained: the nature of the Karma-mudrā of the perfection of diligence, which is the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), and which serves as the antidote to the consciousnesses of the eye, ear, nose, tongue, and body. Starting from the words "Then, in a delightful place," one should understand that, with the exception of the secret ritual of the subtle vajra blazing like fire—which was explained in the summarized meaning of the second section—all other [elements] belong to this [fourth section] as well. Whatever is specific to this will be explained later. The summarized meaning of the fourth section is complete.
By explaining the summarized meaning as it has been set forth, the subject matter of the Blessed One, the Great Vajradhara of the Glorious Supreme Primordial [Tantra], has been explained. The collection of words that teaches this is the tantra; the tantra is the expression. Thus, the subject matter and—
The definition of the expression is the connection. The purpose is to generate aspiration in those to be trained toward the Great Vajradhara of the Śrīparamādya. The ultimate purpose of that purpose is for those who have generated aspiration to directly realize his essential nature through entering the maṇḍala and so forth.
Regarding that, the number of maṇḍalas shall be explained: in the section of the Prajñāpāramitā, there are fifteen maṇḍalas. In the root tantra of the second section, there are eleven. In the subsequent tantra of all the Tattva-kalpas and the root tantra, there are ten. Furthermore, the maṇḍalas of its family are six. In the third section, there are twenty-one. In the fourth section as well, there are twenty-one maṇḍalas.
In that regard, "Śrī" (Glorious) refers to the Great Vajradhara who dwells equally throughout the entire expanse of space, whose nature is the essence of all families, who possesses the form of the Vajra Body, Speech, and Mind, and who acts for the benefit of sentient beings with a single taste. That itself is the "First Supreme" (Paramādya); "supreme" means preeminent. Because he dwells eternally by his very nature as being without beginning or end, from the present Bhadrakalpa onwards, he is therefore called "First." The collection of names for the ten suchnesses (tattva) that teach this is called "tantra" (tantra), for it is said: "Tantra is explained as a continuum."
In that context, the maṇḍalas of the ten suchnesses, the mantras, the mudrās, the protection, the invitation, and...
The classification of the master’s activities, the extensive rituals for the entry of the disciples and so forth, the recitation, the meditation, the fire offering, the conclusion, and the request for the deities to depart after the offerings. This concludes the summarized meaning of the Śrīparamādya-tantra.
Thus, the compiler of the Śrīparamādya-tantra, Vajradhara—who dwells in the palace of Alakāvatī, the lord of the ten [stages]—having retained it in his mind, spoke these words, beginning with "Thus have I [heard]." In this context, "Thus" refers to the essential nature of the text and its meaning just correctly summarized. "I" indicates the self; the meaning is that I heard it myself and did not receive it through a lineage from another. "Heard" indicates that it was heard by a consciousness of insight whose nature is hearing and which is free from error, rather than being realized through [direct] comprehension. By this, it is shown that he heard it directly and that he was also in meditative equipoise.
If one asks, "At what time did you hear it?" he says, "At one time." This means he heard it at one specific time, whereas at other times he heard other things; by this, it is shown that he has heard much. Alternatively, "at one time" means that in a single instant he heard inconceivable liberations, such that in a single instant the eons of the three times appear individually, or he knows them all.
This demonstrates that the speaker is an authoritative person (pramāṇapuruṣa). In response to the inquiry, "From whom and where did you hear this?", the terms "the Blessed One" (bhagavān) and so forth are stated. The connection here is as follows: if one asks in what place the Blessed One resided, it is said that the Blessed One was dwelling in the abode of the king of gods, Paranirmitavaśavartin; it is from him that I heard this tantra. He is called the "Blessed One" (bhagavān) because he has conquered the Māras characterized by the afflictions, the divine son, the aggregates, and the Lord of Death.
If one asks, "From what kind of specific qualities of that Blessed One did you hear it?", the phrase "all the Tathāgatas" and so forth is spoken. In this context, "all the Tathāgatas" refers to those who are both Tathāgatas and all-encompassing; they are the Buddhas, equal in number to the atoms of the world systems, whose nature is the non-dual bodhicitta of mind and mental factors. Because that very essence destroys the conceptualizations of subject and object, it is called "Vajra." Their "blessing" (adhiṣṭhāna) is the force of their previous aspirations. Their "samaya" is the Tathāgata family, and he is born from that.
If one asks, "From what was he born?", it is because it is said:
"Always arisen from the force of stainless compassion,
Possessing the unceasing nature of reality (dharmatā) through the fulfillment of aspirations,
With infinite diligence in accomplishing the welfare of beings,
The embodiment of compassion, he is eternally manifest."
Regarding these, the "samaya" and "knowledge" are as follows:
Vajrasattva, Vajramanasija, and so forth, are the various and distinct aspects determined as the nature of Mahamudra and the rest; to be endowed with all of these is "together with." This demonstrates that the Blessed One has realized the Tathagata family and possesses knowledge of the samaya. It also teaches that those practicing the gateway of Secret Mantra should likewise come to know the samaya.
By means of that jeweled crown arising from the non-dual mind and mental factors that are the very essence of the perfection of generosity of all the Tathagatas, he received the empowerment that serves as the mark of the Dharma King throughout the three realms characterized by the desire, form, and formless realms. Because he establishes the sentient beings wandering in the three realms in the certainty of the supramundane activity of the nature of phenomena (dharmata), he is the "Dharma King." This also demonstrates that the Blessed One has realized the Jewel family and received empowerment. It will thus be shown that those practicing the gateway of Secret Mantra should also be endowed with empowerment.
The non-dual mind and mental factors that are the very essence of the perfection of wisdom of all the Tathagatas are omniscient wisdom (sarvajñajñāna). That great yoga which possesses this is the "Great Yoga endowed with omniscient wisdom."
Furthermore, "Lord" (īśvara) refers to one who possesses mastery; thus, he is the Great Lord of Yoga who possesses the omniscient wisdom of all the Tathāgatas. Because the Blessed One has realized and known the state of the Perfection of Wisdom within the Lotus family, he is described as the "Lord of Yoga." This also teaches that those who practice the gateway of Secret Mantra should likewise attain mastery in yoga.
The Blessed One, having realized the Great Yoga of omniscient wisdom exactly as it is, has attained the perfection of his own welfare. In order to likewise act for the welfare of others, he spoke the words "of all the Tathāgatas" and so forth. The Perfection of Diligence is all the Tathāgatas. That itself is all the mudrās, because it seals the realms of sentient beings in order to generate the reflection of diligence toward enlightenment; that itself is equality. To realize that is to attain it. "Diverse" refers to all the realms of sentient beings. "Performs activities" means to bring the desired aims to completion. By performing activities, he acts; through that, he fulfills all the hopes of the entire realm of sentient beings without exception, in every way—namely, the longing to attain the Great Seal (mahāmudrā) and so forth. To completely fulfill that is to obtain what was desired.
That itself is the enlightened activity (karman); because he performs it, he performs the activity that completely fulfills all hopes. Regarding the explanation of the term "without exception" (ma lus pa), it is possible that it is not the name for "all" (mtha' dag). Therefore, the term "without exception" is the name for the meaning of "all." Alternatively, "without exception" refers to all world systems (lokadhātu), and "without remainder" (lus pa med pa) refers to all realms of sentient beings (sattvadhātu); this is how it should be explained. Wherever the phrase "all realms of sentient beings" is mentioned, it should be explained as "all realms of sentient beings from all world systems without exception or remainder." This also demonstrates that the Blessed One has realized the family of activity (karmakula), and it shows that those who practice the gateway of Secret Mantra should engage in activities such as drawing maṇḍalas through the accomplishment of vidyā-mantras that sustain sentient beings.
If one asks who it is that has become thus, it says: "the Great Compassionate One, the Great Vairocana." Because he possesses compassion that is non-referential and arises spontaneously, he is "Great Compassionate" (mahākāruṇika). Because he is beautiful and makes manifest through the manner of the families of the Tathāgatas and so forth, he is "Vairocana" (rnam par snang mdzad), or because he is the very act of making manifest, he is Vairocana. He is eternal through the dharmakāya, the ripened body (vipākakāya), and the saṃbhogakāya. The three times are the past, the future, and the present.
During those times, the nirmāṇakāya known as "Sameness" resides. Alternatively, while he resides in conventional forms during the three times, in the ultimate sense he does not exist [as such], and thus he resides in the sameness of the three times. All bodies are of four types: the svabhāvakāya, the vipākakāya, the saṃbhogakāya, and the nirmāṇakāya. As it is said: "The various colors, shapes, seats, and diverse hand-symbols of these many vast [forms] are called the secret of the body." Therefore, all the tathāgata families and the vajra family are the mode of the svabhāvakāya. All the ratna families are the nature of the vipākakāya. All the padma families are the nature of the saṃbhogakāya. All the karma families are the nature of the nirmāṇakāya. Furthermore, the tathāgata family is that which has the mahāmudrā as its primary [aspect], characterized by bodhicitta and the mirror-like wisdom (ādarśajñāna). The ratna family is that which has the samayamudrā as its primary [aspect], characterized by the perfection of generosity (dānapāramitā) and the wisdom of sameness (samatājñāna). The padma family is that which belongs to the naturally pure lineage, characterized by the dharmamudrā as its primary [aspect], the perfection of wisdom (prajñāpāramitā), and the discerning wisdom (pratyavekṣaṇājñāna).
One should understand that the Action Family is characterized by the perfection of diligence and the all-accomplishing wisdom, as it primarily performs the benefit of beings through the emanations of the Buddha and the action seal (karmamudrā). Since the Vajra Family is also characterized by the nature of bodhicitta, it is the essence of Akṣobhya and should be understood as having the nature of mirror-like wisdom (ādarśajñāna). Furthermore, the external Vajra Family is the nature of the emanation body (nirmāṇakāya), and thus has the nature of all-accomplishing wisdom. As it is said:
"Through the empowerment of Vajrasattva, one should know the essence body (svabhāvikakāya).
Through the empowerment of Vajraratna, it is the major and minor marks.
Through the empowerment of Vajradharma, it is asserted as the enjoyment body (saṃbhogakāya).
Through the empowerment of Vajrakarma, it is asserted as the emanation body."
All speech is of five types, distinguished by the joyful, the vajra, the wrathful, the meditative absorption (samādhi), and the words of command. All mind consists of the seals of the symbols of one's own family upon the moon mandala at the heart; because these are possessed indivisibly, the body, speech, and mind are all vajra. One is called a "Tathāgata" because, having awakened, one has realized all phenomena exactly as they abide; or alternatively, because one teaches others in that very way, one is a Tathāgata.
This also demonstrates that the teacher from whom [the teaching] was heard is Vairocana, who embodies all the buddhas. Having thus provided an explanation preceded by the qualities of the Blessed One, the location of that Blessed One who possesses such qualities is stated by the words "all the tathāgatas" and so forth; it is the abode and the teaching of all the tathāgatas, and for that reason, it is praised. Because it is praised, it is a "praise" (stotra). Therein, "jewels and great precious gems" refers to the wish-fulfilling jewel and the precious gems such as vajras and so forth. Adorned with these means that it is beautified and embellished for the sake of splendor, and is further decorated with various colored bells, silks, banners, flower garlands, yak-tail whisks, nets, half-nets, and moon-creepers swaying in the wind. Thus adorned, he resides in the abode of the god-king Paranirmita-vaśavartin within the entire desire realm situated in all ten directions. In that regard, the "five qualities of desire emanated by others" refers to those who have the nature of being empowered over them; these are the gods of Paranirmita-vaśavartin. He resides in their primary abode as their lord, seated in the midst of a host of vajra goddesses.
The Great Vajradhara, who assumes a body of great supreme joy, is the king of the gods of the Heaven of Controlling Others' Emanations. Having become that, the Blessed One resides there; the meaning is that the Blessed One resides in the dwelling place of the Blessed One Vajrasattva, who abides throughout the entire expanse of space. How the Blessed One Vajrasattva became the king of the gods of the Heaven of Controlling Others' Emanations will be explained below. By this, the place where [the teaching] was heard is also indicated.
Thus, having shown the excellence of the qualities of the Blessed One’s dwelling, in order to now show the excellence of the retinue, it says: "residing together with a hundred million bodhisattvas." Among those hundred million bodhisattvas, those who constitute the limbs of accomplishment are the bodhisattvas such as Vajrapāṇi. Wishing to teach by way of taking them up from the beginning, it says "as follows," and so forth. In that regard, because he possesses a vajra in his hand, he is Vajrapāṇi. Avalokiteśvara is he who gazes with his eyes; because he discerns that the nature of all phenomena is utterly pure and gazes upon all to protect them, he is Avalokiteśvara. Īśvara is one who has attained mastery over that. Ākāśa is the wisdom of equality. Garbha is the place of birth; that which possesses this is Ākāśagarbha.
The meditation on the statement, "All phenomena are naturally luminous," constitutes the "vajra-fist" because it holds all phenomena as one. As it is said: "That which is suchness, true and non-deceptive, is explained as the vajra-fist." He who possesses the glory of being gentle and supple is Mañjuśrī; because he emerges from the cause of abiding in non-dual prajñāpāramitā, he is free from the harshness of the afflictions and possesses the form of an eight-year-old youth. Immediately following the generation of the mind of enlightenment, he possesses the nature of turning the maṇḍala of the wheel of Dharma through emanation; thus, he is "one who turns the wheel of Dharma immediately upon generating the mind." Space is that which provides room, which is the wisdom of equality. Because he possesses the treasury of that very space, he is "Space Treasury" (Gaganagañja). The mara of the aggregates, the mara of the afflictions, the mara of death, and the mara of the son of the gods constitute all the maras. He who possesses the nature of crushing and making them disappear is "the one who completely crushes all the powers of the maras." In that regard, Vajrapāṇi is shown in order to demonstrate that by generating the mind of enlightenment, the secret mantra will be accomplished. Noble Avalokiteśvara is shown in order to demonstrate that accomplishment comes through possessing the meditation on the selflessness of phenomena, namely, that all phenomena are naturally pure.
The vajra-fist is shown in order to demonstrate that accomplishment is achieved by meditating on the perfection of diligence, which is the knowledge of the natural luminosity of the vajra body, speech, and mind of all tathāgatas as one. Noble Mañjuśrī is shown in order to demonstrate that accomplishment is achieved by meditating on the perfection of wisdom. The turning of the wheel of dharma immediately upon generating the mind of awakening is shown in order to demonstrate that accomplishment will occur through entering the maṇḍala. Gaganagañja is shown in order to demonstrate that accomplishment is achieved by engaging in all offerings. Vajrayakṣa is shown in order to establish that accomplishment is taught to be possible if one is able to repel all obstructors; thus, the branches of accomplishment are being shown. The phrase "and so forth" refers to those for whom these are the primary ones; thus, "and so forth" refers to those eight hundred million bodhisattvas who remain surrounding and encircling the Blessed One Vairocana. "Facing him" means they remain with a mind of exceptional and supreme devotion. If one asks what he does there, it says "teaches the dharma," which means he teaches and thoroughly explains the sublime dharma. If one asks what the name of the dharma is and what kind of distinctions it possesses, it says "virtuous in the beginning" and so forth; it is "virtuous in the beginning" because it serves as a cause for faith even at the initial stage of hearing it.
In the intermediate stage of reflection, because it serves as the cause for virtue, it is "virtuous in the middle." In the final stage of the insight of meditation, because it serves as the cause for liberation, it is "virtuous at the end." Alternatively, the meaning is that it is "virtuous in the beginning" because it brings the training in higher ethical discipline to completion; it is "virtuous in the middle" because it brings the training in higher meditative concentration to completion; and it is "virtuous at the end" because it brings the training in higher insight to completion. Because it takes the form of words such as "bodhicitta" and so forth, it is "excellent in meaning." Because it is free from defects such as mere sounds that are not meaningful words, it is "excellent in phrasing." Because it is free from grasping at phenomena and persons, it is "unmixed." Because it causes sentient beings who have superior devotion to all vehicles without exception to attain their desired aims, it is "complete." Because its nature is to show that all phenomena are of the essence of non-substantiality, it is "pure," which means it is the essence of the stage of "The Joyous" (pramuditā-bhūmi). Because this very [teaching] is repeatedly manifested on the path of meditation, it is "thoroughly purified." Having thus distinguished it as the teaching of a dharma of such a nature, now, in order to state its name, it says "the gateway of the natural purity of all phenomena." "All phenomena" refers to the Joyous stage and so forth. The "natural purity" of these is their ultimate essence of non-substantiality. The "gateway" to that is the point of entry.
Furthermore, that which is to be directly realized is as follows: "This state of the utterly pure pramuditā (Joyous) is the state of the bodhisattva," and so forth. Because one hears this through the insight (prajñā) of hearing and so on, it is so designated; it is the teaching of the method of the Secret Prajñāpāramitā (Perfection of Insight) known by this name. In this context, "insight" refers to the aspect of suchness (tathatā) such as pramuditā and the rest. "Perfection of insight" (prajñāpāramitā) means going to or reaching the further shore of that; the meaning is the specific path of liberation whose nature is the direct realization of bodhicitta and so forth. Its "method" is exactly as previously explained, and to correctly show the attainment of that by means of it is "to explain thoroughly."
If one asks what that Prajñāpāramitā being taught is, it is stated: "In this way," and so forth. "In this way" has the sense of presenting an illustration. Because it is utterly pure, it is "utterly joyous" (pramuditā); it is the nature of attachment through non-referential great compassion, free from the conceptualizations of subject and object. By manifesting all forms from suchness without exception, it engages in the welfare of beings until the end of time. Thus, regarding the question, "Blessed One, what is pramuditā like?" it is said:
"Always arising without fault,
Delighting in all attachments,
By that very [nature], the Blessed One is
Great passion, great joy."
Thus it was said. Its suchness is of a single mode, which is purity. Its abodes are four, consisting of the ten suchnesses. The phrase "by this" should be connected with what precedes. The phrase "namely" is a particle used to supplement a condensed statement. Furthermore, it is to be applied in conjunction with the perfections. Regarding the essence of awakening, the term "bodhisattva" is used with the intention that [the practitioner] is a being of awakening, because it is the essence of its fruit. Its abode is the support for training sentient beings. Its meaning is to be shown as follows: this abode of the essence of awakening of the Blessed One Vajrasattva is the support for training sentient beings; it trains those to be trained by means of the abode of the purity of the "Extremely Joyful" [level]. By this, the essence of Vajrasattva is explained through the abode of the purity of the "Extremely Joyful." Attachment is the intense clinging to the meditation on Vajrasattva and so forth; it is explained that "attachment is the samaya." This is because it is said: "The desire for the Dharma is delightful." Since attachment itself is the arrow, it is called the "arrow of attachment" because it pierces subtly; as it is explained, and also because this very tantra states: "Because it pierces all the supreme, it is the singular one." The phrase "its purity" and so forth is as before. This statement also demonstrates the meaning of "Vajra arising from the mind."
Regarding the phrase "the purity of contact" and so forth: for one who possesses such meditation, the direct realization of Vajrasattva and the others is "contact." As it is said: "All bliss is the supreme siddhi." The remaining [terms] are as before. This also explains the essential nature of the "Vajra-Peak" (Vajraśekhara).
Regarding the phrase "the purity of the bond of the beloved" and so forth: having directly realized the essential nature of Vajrasattva and the others, not relinquishing [the state] for as long as saṃsāra lasts is "the beloved." That itself is the "bond," for it is said: "The bond of intense passion is like a makara; by that, he is the Makaradhvaja." The remaining [terms] are as before. This also demonstrates the meaning of "Vajra-Mindfulness" (Vajrasmṛti).
Regarding the phrase "sovereignty over all" and so forth: a yogin bound by the bond of the beloved—thus not relinquishing the essential nature of Vajrasattva and the others—maintains all mundane and supramundane excellences for as long as saṃsāra lasts through the wisdom of accomplishing activities. Therefore, it is said "sovereignty over all and exercising power." The remaining [terms] are as before. This also demonstrates the meaning of "Vajra-Arrogance" (Vajragarvā), for it is said: "By arrogance on the left, one exercises power." Thus, it is explained in common as being "exalted" by that arrogance. Here, too, it should be understood as the essential nature of the perfection of diligence (vīryapāramitā).
Its essential nature is the essential nature of the wisdom that accomplishes activities. Regarding the phrase "the state of the purity of view" and so forth, it refers to the view that thoroughly perceives all phenomena as selfless, having individually discerned the dharmadhātu with the arrow of passion as previously described. The other terms are easy to understand. This also explains the meaning of Lāsyā.
Regarding the phrase "the state of the purity of joy" and so forth, through the purity of contact—having directly realized the essential nature of Vajrasattva and the others in the manner previously explained—untainted joy will arise. The other terms are easy to understand. This also explains the meaning of Hāsā.
Regarding the phrase "the state of the purity of craving" and so forth, it is the non-abandonment of future desire for the beautiful, which is the essential nature of Vajrasmaraṇā. The remaining terms are easy to understand. This also explains the meaning of Gītā.
Regarding the phrase "arrogance" and so forth, "arrogance" here refers to the act of overwhelming the realms of sentient beings who dwell throughout the three realms without exception, by means of the arrogance of the Lord of Sovereignty, and then manifesting clearly. The remaining terms are easy to understand. This also explains the meaning of Nṛtyā.
Regarding the phrase "the state of the purity of ornaments" and so forth, the view becomes pure through the ornaments of the flowers of the branches of enlightenment and meditative concentration; therefore, it is called "the state of the purity of view." The other terms are easy to understand.
This also explains the meaning of Vajrapuṣpā. Regarding the phrase "the pure abode that satisfies the mind" and so forth: because one perceives all phenomena as selfless through insight, joy is produced; therefore, the perfection of insight is said to be non-poisonous. The remainder is easy to understand. Regarding the phrase "the pure abode of appearance" and so forth: because the perfection of aspiration thoroughly perceives all phenomena as having the nature of an illusion and so forth through appearance, a craving for the Dharma arises; therefore, it is called the "pure abode of appearance." The remainder is easy to understand. This also teaches the meaning of Vajrapradīpā. Regarding the phrase "the pure abode of physical bliss" and so forth: the body is the nature of the five supramundane aggregates. That itself is bliss, and through it, virtuous pride arises; therefore, this is its explanation. This also explains the meaning of Vajragarvā. The remainder is easy to understand. Regarding the phrase "the pure abode of form" and so forth: in order to generate the perfection of meditative concentration, the Great Vajradhara manifests the forms of Vajrasattva and so forth to those to be trained; that is form. The remainder is easy to understand. Regarding the phrase "the pure abode of sound" and so forth: in order to bring the perfection of insight to completion...
The nature of the perfection of insight that teaches the ten perfections of the individual correct realization of phenomena is sound. The others are easy to understand. Regarding "smell" and so forth: in order to bring the perfection of aspiration to completion, one meditates on the selflessness of phenomena; the renown of knowing all objects of knowledge without exception to be of the nature of non-substantiality is smell. The remainder is easy to understand. Regarding "taste" and so forth: in order to attain the state of the purity of physical bliss through the nature of ethical discipline, meditative concentration, insight, liberation, and the primordial wisdom of seeing liberation, the Great Vajra Holder himself displays the moods of charm and so forth; that is called taste. The remainder is merely to be understood. These four terms teach, in their respective order, the meanings of Vajra Form, Vajra Sound, Vajra Smell, and Vajra Taste. Furthermore, in order to subdue the lords of the desire realm, the Blessed One, the Great Vajra Holder, manifested an emanation in the form of one of great joy dwelling amidst a retinue of consorts. Upon seeing this, the lord of the desire realm conceived the thought that his own retinue of wives was suffering, and out of intense longing for the Blessed One, he prostrated. Therefore, thinking, "This body of the Blessed One is the state of the purity of form," [he was transformed].
When asked, "Blessed One, how are these perfections of your physical form attained?" the Blessed One established them in taking refuge in the Three Jewels and generating the mind of enlightenment. The teaching of the "Extremely Joyful and Pure" stage and so forth for that purpose is the sound. Having heard it, the realization of the wisdom that is intensely devoted to its meaning is the smell. That very [wisdom] becoming its natural state is the taste. Then, the actualization of the meditative concentration of the flowers of the seven branches of enlightenment is the ornament. Then, the realization of the essence of the uninterrupted meditative concentration arising from the partial engagement with the meaning of suchness—characterized by the wisdom of the stage of penetration—is the satisfaction. Through that very [realization], being free from the stains of conceptualizing phenomena and persons, the attainment of ethical discipline, meditative concentration, wisdom, liberation, and the vision of the wisdom of liberation is the physical bliss. Then, seeing the selflessness of all phenomena is the view. The intense joy that is the cause of that is the joy. Then, the repeated cultivation of the wisdom of the selflessness of phenomena as it was seen is the craving. The pride characterized by conceptual elaboration associated with that cultivation is the conceit.
Regarding that which has become joyful, the repeated and pure supreme joy and so forth are the arrows of passion. Through that, the pure supreme joy that reaches the ultimate limit of excellence is the purity of contact; the meaning is that the bodhicitta of great bliss and so forth are directly realized. Having directly realized the bodhicitta and so forth, the capacity to not relinquish them is the bond of the beloved. Through that, one attains liberation that is naturally luminous from the fetters of subject and object, and by attaining abiding on the path of spontaneous engagement, one attains mastery and power over all. To become a sovereign adorned by the primary great bliss of supreme joy is what is taught as the continuum up to supreme joy. Teaching in this way was spoken for the sake of those who are terrified by the desire to attain liberation through abandoning sense objects; it is for the purpose of firmly establishing them in the thought: "By abandoning the impermanent forms of saṃsāra, one will attain here a form that one can never tire of beholding, and will thus experience great bliss." The Blessed One perfectly demonstrates the form as it has been explained. This form will not give rise to great bliss without the sounds of the lute and so forth; therefore, he demonstrates sound by playing the lute and so on. To show that it is also not without fragrance, he holds a vessel of fragrance in his hand.
Furthermore, since there is no vessel for the nectar, he therefore holds a vessel of nectar in his hand. Likewise, since there are no flower ornaments, he therefore holds flowers with his palms joined. Moreover, since the mind will not be satisfied without incense, he holds an incense burner with the hand that grasps the incense burner. Similarly, since one cannot see one another in the darkness, he therefore holds a lamp, which is the light. Furthermore, since the body will not be comfortable without the application of perfumes, he holds the fragrance with the hand that holds the conch-vessel. Since great bliss does not arise through the joy of being separated from the graceful goddess, he therefore displays the nature of the pride of enthusiasm that gives rise to the passion of the eye, the delight of the eye, the craving of the eye's passion, and the pride of the joy that arises from the eye's passion, by means of the graceful goddess, the laughter, the great song, and the dance. These are not something other; they are the very act of embracing, never to be abandoned. Therefore, by relying on the mastery of all these aspects, the great bliss of supreme joy arises. This is the teaching on the abode of the lord of the beautiful bond, the touch of the arrow of passion, and the contact. Thus, it is called "fear" for those who wish to attain liberation by abandoning sense objects. As it says in a sutra: "In the delightful land of Vrindā, even to be a jackal is superior to being a Gautama who has abandoned his mothers."
"Never seek liberation," it is said. For that reason, the passage beginning with "This state of the purity of the Joyous [Ground] is the state of a bodhisattva" and ending with "This state of the purity of taste is the state of a bodhisattva" is taught as the cause. Likewise, the statement "All phenomena are pure by nature" means that, from the Joyous [Ground] up to the end of taste, all phenomena are ultimately free from the conceptual constructions of subject and object. Therefore, the passage from "This state of the purity of the Joyous [Ground] is the state of a bodhisattva" up to "Likewise, this state of the purity of taste is the state of a bodhisattva" is taught in order to show that yogis should realize the purity of the Joyous [Ground] and so forth through the purity of the perfection of wisdom, and not otherwise.
Regarding the phrase "all phenomena" and so on: they are called "all phenomena" because they are both phenomena and all. These are the purities of the Joyous [Ground] and so forth as previously explained. Their essential purity is the dharmadhātu, which is without beginning or end; this is the meaning of "suchness." Because such an essential nature serves as the cause for the purity of all phenomena, it is said that "the perfection of wisdom is completely pure."
Here, insight is characterized by the thorough discernment of all the pure phenomena, such as the Joyous [Ground] and so forth. Its perfection is the state of having reached [the goal]; it is the essential nature of having directly realized and understood the purity of the Joyous Ground and so forth. Furthermore, the meaning is that it is inseparable from the naturally pure dharmadhātu, which is the beginningless and endless state of all phenomena being free from stains. "Completely pure" means being free from all conceptual constructions, including their habitual tendencies, such as those pertaining to the three realms.
This demonstrates the following point: whatever is the purity of the Joyous Ground and so forth is the purity of the perfection of insight, and whatever is the purity of the perfection of insight is the purity of the Joyous Ground and so forth. By that reasoning, through the direct realization of the perfection of insight, one attains the purity of the Joyous Ground and so forth, because they are of an inseparable nature.
Having thus explained the perfection of insight, in order to inspire those who possess the qualities of hearing, reflecting, and so forth, the benefits are taught through the passage beginning with "Vajrapāṇi, whoever..." The term "Vajrapāṇi" is an address. "Whoever" refers to ordinary men, women, and so forth.
All phenomena are the Joyous Stage and so forth as previously explained. The gateway to the purity of their essential nature consists of the maṇḍala of their abode and so forth. Their accomplishment is that by which they are directly realized; this is called the accomplishment of the gateway to the purity of the essential nature of all phenomena. The method of the Perfection of Wisdom is the essential nature of the purity of the Joyous Stage and so forth, as previously explained. The word "this" refers to the essential nature of the purity of the Joyous Stage and so forth just mentioned, which is stated by way of being held in the mind as the primary subject. "Even if heard but once" means that such a method is heard only a single time. "Hearing" means grasping it with a cognition whose nature is hearing. The word "even" indicates that there is no need to mention those who have heard it repeatedly. "Until the essence of enlightenment" means that from the moment the listener hears it, until they have attained manifest buddhahood in unsurpassed, perfectly complete enlightenment, they will never be born in the hells and so forth due to the accumulation of all the aforementioned obscurations and so on. "All obscurations" is the brief statement; the remainder is the explanation. In that regard, they are: longing for sense pleasures, malice, sleep, lethargy, agitation, regret, and doubt.
Those obscurations are categorized as follows: the afflictions such as attachment and so forth, which are distinguished by being great, are the afflictive obscurations. Actions such as abandoning the sublime Dharma, which act as obstacles to the arising of the noble path, are the obscurations of dharma. The five crimes of immediate retribution and so forth are the karmic obscurations. The "greatness" of those very obscurations as they have been explained refers to their magnitude. "Accumulated" means that after having performed actions characterized by the aforementioned obscurations—whether in their preliminary, actual, or concluding stages—one takes great delight in them. The word "also" indicates that one will not go to the miserable realms even through obscurations accumulated to a very great, small, or middling degree. By the phrase "in the hells and so forth," the eight great hells such as the Incessant Hell and the neighboring hells are meant by "hells." Those and others like them are the miserable realms of the hells and so forth, namely the hungry ghosts and animals. Thus, one will not be born in those miserable realms such as the hells. "Never" means by no means whatsoever. Regarding the statement, "even the sins committed will be purified without suffering immediately," this means that as soon as the nature of the action that purifies all obscurations is performed—the mere performance of those actions—the suffering will cease; that is, they will be exhausted without suffering or the harm of fevers and the like.
This teaches that even the accumulated [karmic obscurations] will not inflict harm such as fevers and the like. What is being shown is this: when the aforementioned obscurations have been committed in great measure during this present life, and one hears the Prajñāpāramitā with great joy, those harms such as fevers that were produced will be exhausted; moreover, immediately upon [hearing it], suffering will cease. "Whoever upholds it" means to correctly place it in the mind through the application of not forgetting the manner of the text and its meaning. "Reading it daily" means having formally taken up the yidam [practice], one reads it from the volume day by day. "Reciting it" and so forth means that having grasped the words, to apply oneself to them repeatedly and recite them is "recitation." "Appropriate mental engagement" means reflecting and meditating upon it after having heard it. The word "or" ('am) is used to analyze the terms as "appropriate" or "mental engagement." "In this very life" refers to the present existence (dṛṣṭadharmā). "All phenomena" refers to the [grounds] such as the Joyous (pramuditā) and so forth. Their "equality" is exactly as previously explained. One-pointedness of mind focused upon that is the "Vajra Samādhi." To "attain" that is to acquire it; by attaining it, one gains mastery over all phenomena, and thus becomes a sovereign in the direct realization of the purity of the Joyous ground and the others.
Furthermore, in actual fact, the meaning is that one becomes free from the dependent nature of the conceptualization of subject and object. Regarding the phrase "all phenomena" and so forth: that which arises in the first moment of attainment is prīti (joy); that which arises in the second moment is muditā (delight); and that which arises in the third moment and so forth is paramaprīti (supreme joy). Thus, prīti, muditā, and paramaprīti are all included in the term "joy, delight, and supreme joy," and these are experienced and directly realized.
Starting from Vajrarūpa up to Vajragarva, the sixteen bodhisattvas are "great bodhisattvas" because they are the very essence of the mind of great enlightenment. At that time, the yogi, having clearly realized their nature, attains the vajra samādhi of the equality of all phenomena through the sixteen lives of those great bodhisattvas; this serves as the cause for attaining the state of a tathāgata. The tathāgatas are the Blessed Ones who have gone to the three times, equal in number to the atoms of all world systems, such as Vairocana, Akṣobhya, Ratnasambhava, Amitābha, Amoghasiddhi, and so forth. To become those is to attain the state of a tathāgata, and this is attained through the condition of having obtained the aforementioned samādhi.
Regarding the phrase "the Vajra Holder himself," "vajra" refers to suchness. Because he holds that, he is the "Vajra Holder," which is Vajrasattva, the non-dual essence. The form of the Great Seal (mahāmudrā) that arises as its concordant result is also called the "Vajra Holder." To become that is "the state of the Vajra Holder," which means to attain it. In this context, one should understand that the explanation from "Thus have I heard at one time" up to "the state of the Great Vajra Holder" describes one aspect of the method and also explains the meditative absorption of the initial application (ādiyoga).
Then, the phrase "the Blessed One spoke the suchness of his own maṇḍala" should be applied. The word "then" (tatas) indicates the meaning of the immediately preceding term; it means "immediately following the initial application." "The Blessed One" has already been explained. The "Great Vehicle of all Tathāgatas" refers to the path of the Bodhisattvas together with its result. "Manifest realization" (abhisamaya) refers to the one who possesses the realization of thorough comprehension; that is Vajrasattva. He himself is the "entire maṇḍala," meaning that which consists of all mundane and supramundane maṇḍalas. By this, the essence of the maṇḍala of the Joyful Vajra is explained, up to the point of "the Blessed One Vajrasattva, the suchness of the Great Samaya, the blessing of the primordial vajra."
"Vajra" refers to the vajra body, speech, and mind of all the tathāgatas. "Expanse" (dhātu) refers to the cause, that which acts as the generative cause. "Entirety" means without exception. That which is such is called the "entire vajra expanse," which is the maṇḍala of Vairocana. The "supreme being" among them is the foremost lord, Vairocana. By this, it is explained that the Blessed One Vajrasattva is the very essence of the maṇḍala of Vairocana.
Regarding the phrase "in the entirety of the three realms," this refers to whatever resides within the three realms of the world-systems of the ten directions. Therein, the "three worlds without exception" are the world above the earth, the world of the intermediate space, and the world of the higher realms. Whoever is victorious therein is called "Victorious Over the Entirety of the Three Worlds," which is the Blessed One Vajra Hūṃkāra. By this, it is explained that the Blessed One Vajrasattva is the very essence of the Vajra family.
The phrase "the realm of sentient beings without exception or remainder" has already been explained. That which tames them and establishes them in scripture and realization is described as follows; by this, it is explained that the Blessed One Vajrasattva is the very essence of the maṇḍala for taming beings. "All purposes" refers to the mundane and supramundane purposes. That which accomplishes them is "Accomplisher of All Purposes," which is the noble Ākāśagarbha.
This also explains that the Blessed One Vajrasattva is the very essence of the Jewel family. Regarding the phrase "Vajrapāṇi of all," he is both Vajrapāṇi and "all," meaning Vajrapāṇi of all, who resides in the maṇḍalas of the remaining families. This also explains that he is the very essence of the remaining deities, such as those of the condensed maṇḍala. "Many" means not being one, such as Vajroṣṇīṣa, Vajrūrṇā, and Varadā. That very [essence] is the Great Vajra Secret Being who is attended by the retinue of the essence of the Vajra family; he is the Great Vajradhara. Regarding the phrase "this meaning of the method of the Perfection of Wisdom," the seventeen stages, such as the pure Joyous Stage and so forth, are the method of the Perfection of Wisdom. Its meaning is the maṇḍala of Vajrasattva, the nature of the support and the supported. "Teaches" means having emanated, he clearly demonstrates. "With a face smiling brightly" is easily understood. Regarding "the left hand in the vajra-pose," the vajra fist of the left hand together with the bell is the "vajra of the left hand." Holding that with the palm facing inward and placing it tilted toward the left hip is the "left hand in the vajra-pose." That is the "original Great Vajra," which originates from the Root Tantra of the second section.
"Brandishing" means that with his right hand he hurls the vajra as previously described, while remaining poised with the vajra held in a majestic manner in his left. "Holding it in the manner of praise at his own heart" means holding it in the manner of placing the vajra with its tip pointing upward upon the middle finger of the banner at the region of his own heart. Because it is both great bliss and a vajra, it is the "Great Bliss Vajra." That itself is "Amogha" (the Unfailing), meaning it bestows all siddhis inexhaustibly; this is the meaning of the "Maṇḍala of Vajrasattva, which is non-deceptive." Its "samaya" is the cause that brings it to completion. That which possesses the name of that very thing is called the "Samaya of the Unfailing Great Bliss Vajra," which is the seed-syllable that acts as the cause for generating the maṇḍala of the Blessed One Vajrasattva. "This" refers to what is held in the mind. "Spoke" means he uttered it. That is the syllable "HŪṂ." Because it is both his own and the suchness, it is "his own suchness," which refers to the ten suchnesses of the Blessed One Vajrasattva as previously explained. The "essence" of those is the definitive primordial wisdom. By metaphorically applying the name to the sound that reveals it, it is also called by that name. "Then, by the mere utterance of this" is easily understood. "All the Tathāgatas, together with the Vajra-holders" is also easily understood.
All world systems are the buddha-fields of the buddhas within the great trichiliocosm. All three realms are the three realms characterized by the desire, form, and formless realms. Thus, having summoned all the tathāgatas from all those world systems, the phrase "until [the practice] is accomplished" should be applied. Regarding the phrase "having pleased them through firm subsequent delight": when one focuses the mind one-pointedly on summoning all the tathāgatas, that is firm subsequent delight. As it is said:
"Desire is explained as the samaya;
The desire for the Dharma is delightful.
Through the application of accomplishing that passion,
It is explained as 'subsequent passion.'"
Because of this, "pleasing them" means making them joyful. "Summoning" means drawing them forth. "Having placed them within the great maṇḍala of the Blessed One, the Great Vairocana" means for the sake of invoking the Blessed One, Vajrasattva-Vairocana. The emanation of the maṇḍala here is the maṇḍala of Vairocana; within that great maṇḍala, they abide in the positions of Vajrasattva and the others in the forms of Vajrasattva and the rest. "Having bound them with the samaya" means they are firmly established in order to accomplish the purity of the great joy of the forms of the mahāmudrās of Vajrasattva and the others.
This is because it is said, "Thus the mudrās and so forth, the samayas, are explained." Regarding the phrase "having brought under control," it means having brought all sentient beings under one's own power through the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna) for the sake of purifying them. Regarding the phrase "all siddhis are accomplished," it means the completion of the continuum of all siddhis, from Vajrasattva and so forth up to Vajrarasa; this is the accomplishment of all siddhis. The word "then" is as explained previously. The term "Blessed One" (bhagavān) is easy to understand. It refers to the non-dual mind and mental factors free from the afflictions along with their habitual tendencies, which is great bliss (mahāsukha). As it is said: "All siddhis of unchanging bliss are explained as great bliss." Regarding liberation, the term "great bliss" is taught in the Explanatory Tantra (uttaratantra); therefore, it is the mudrā of Vajragarva. Because it arises from that, it is the Great Mudrā of the Blessed One Vajrasattva. Having bound that, he entered the meditative absorption (samādhi) called "The Secret Vajra of All Tathāgatas," and thus Vairocana remained. The "secret of all Tathāgatas" is the maṇḍala of Vajrasattva. Focusing upon that, the one-pointed mind that is indivisible like a vajra is the meditative absorption called "The Secret Vajra of All Tathāgatas." Entering into that demonstrates that he remained with his mind one-pointedly focused on the form of the Vajrasattva maṇḍala.
Then, beginning from the words "the Blessed One" up to "having entered into meditative absorption, he remained," the explanation teaches the second meditative absorption called the "Supreme Maṇḍala," and likewise teaches one aspect of the wisdom of the mudrās. Then, the "performance of the assembly" and so forth should be understood as the third meditative absorption called the "Supreme Activity." Having thus explained the third meditative absorption, which is the essence of the method, in order to demonstrate the meaning of the statement, "Now, those who have obtained the samayas and empowerments should engage in that method," the extensive rituals for the master’s activities and the initiation of the disciples are taught by the words beginning with "Then." The word "then" is a term referring to what has just preceded; its meaning is "immediately following the three samayas." Because it is both secret and great, it is the "Great Secret Vajra," which is the maṇḍala of Vajrasattva. Furthermore, that which the Blessed One Vajrasattva emanated immediately after exhorting Vairocana is the samaya itself. Its "arising" refers to the wisdom that blesses the maṇḍala and the wisdom by which the maṇḍala is relied upon; that is what it is called. The mudrā or the meditative absorption of that very wisdom is also called by that name. To "enter into meditative absorption" in that means to manifest it directly.
This means that one should focus the mind one-pointedly on the manner of generating the maṇḍala of Vajrasattva. Regarding the phrase "the suchness of the great samaya" and so forth: it is called the "great samaya" because it is both a samaya and great. It is the nature of the mind and mental factors of Akṣobhya, the dharmadhātu without beginning or end, because it is all-pervading. As it is said: "The great samaya itself is the one; this is explained as the great samaya." And as the Blessed One declared: "The being without beginning or end," and so forth. Its suchness is the suchness of supreme joy and Samantabhadra himself. Thus, when it is asked, "What is the suchness of the great samaya?" it is because it is said to be "supreme joy and Samantabhadra." That itself is the vajra. Therefore, by this term "the vajra of the suchness of the great samaya," the Blessed One Vajrasattva is explained. Its blessing is the celestial palace, which is the meaning of the word "maṇḍala." Thus, that which is the great maṇḍala called by that name is referred to as such. The phrase "thus" (evam) indicates the very teaching to be explained, which was just placed in the mind. The word "then" (atha) means immediately following; it means immediately after the prior performance of the approach retreat.
"Therefore" refers to the reason: because the Buddhas and Bodhisattvas should not reveal [the teachings] to those who lack the fortune to enter the maṇḍala. If they were to enter it, they would achieve accomplishment; therefore, in order to cultivate the latencies of those [beings], it shall be explained by means of a thorough and correct analysis. If one asks what that is, it is said: "The supreme maṇḍala."
If one asks how it is named, it is said: "The first suchness, the great samaya," and so forth. The suchness of the great samaya has already been explained. The "first vajra" is Vajrasattva. The "blessing" of that is the maṇḍala. That which is the emanation of the Blessed One Vajrasattva is designated by that name; and since the great maṇḍala—which possesses the nature of color and shape and is called "the blessing of the suchness of the great samaya"—is also drawn in a manner similar to that emanation, it is also given this name.
The phrase "to be made square" and so forth refers to the maṇḍala as a physical form possessing color and shape. Being endowed with lines on the four sides is "square." Furthermore, that which is applied to the lines of the sides is [the square]. Being endowed with four gates, each consisting of eight parts, in the four directions of the central line is "four gates." Surrounding the exterior on all sides with a courtyard that is half the size of those gates, and including the archways (toraṇa), is [the description of the layout].
It is said to be "completely surrounded by courtyards." Regarding the four archways (toraṇa) at the gates, which are to be made three times the size of the gates, it is said: "Perfectly endowed with four archways." Because those very rays of light are blazing, they are "blazing rays of light"; the light that is dense with those very [rays] is called "light dense with blazing rays." The meeting of two lines at the corners is called the "corners of all maṇḍalas." Regarding the phrase "at the junctions of those and the door-surrounds (dvāra-koṣṭha)," the door-surrounds of the gates are the door-surrounds; these are the lines indicating the walls that emerge horizontally, measuring half the size of the gates, and are called "beautiful and subsequently beautiful." At the junctions of those is the meeting of two lines. Regarding "resting upon a half-moon" in those places: it means resting and remaining upon a half-moon. Furthermore, being beautified and adorned by five-pronged vajras, vajra-jewels, vajra-lotuses, and crossed vajras is "beautified by all jewels"; the meaning is that they should be beautified by the five colors at the end. The "variegated tips" are those very [vajras], and since the banners (patākā) are also those very [vajras], they are "variegated-tip banners." "Supreme bells" means the most excellent. Their "examination" means their realization, which refers to the variegated tips. In that regard, at the junction of the eastern door-surround and at the southeastern corner, they are to be beautified by five-pronged vajras.
In other places as well, it should be beautifully adorned with vajra-jewels and so forth, according to the proper sequence. Regarding the phrase "at the peak, a multicolored banner," and so on: the five-colored portion at the peak is that which is called a "multicolored banner at the peak." Furthermore, that which is moved and stirred by the wind within the maṇḍala is so described; it is a distinct particle used for the sake of differentiation. "Flower clusters" refers to garlands of flowers. "Mirrors" is self-evident; "adorned" means decorated with those. "The outer maṇḍala should be drawn" is to be understood in all cases. Regarding the phrase "within that," and so on: in the center of the maṇḍala explained there, the term "wheel" refers to the maṇḍala itself, as it is said: "The wheel is explained as the maṇḍala." Thus, this term is not a word that indicates a mere circle. "Equal to the eight maṇḍalas" means that the eight liberations are the eight maṇḍalas. The maṇḍala that the Blessed One emanated, which demonstrates the eight liberations characterized by color and shape arising as their concordant result, is also called the "eight maṇḍalas." That which is drawn in equality with that is called "equal to the eight maṇḍalas." In that regard, the eight liberations are: when viewing forms as possessing form, [the liberation of] emptiness, signlessness, and... [the liberation of] wishlessness.
This mastery over the aspect of wishlessness is the first liberation. Perceiving forms externally while maintaining the perception of internal form is the second liberation. Seeing the third meditative concentration as before is the third liberation. The sphere of infinite space is the fourth. The sphere of infinite consciousness is the fifth. The sphere of nothingness is the sixth. The sphere of neither perception nor non-perception is the seventh. The meditative absorption of cessation is the eighth; in all these cases, it should be understood that they are "seen as before."
Regarding the phrase "marked with the vajra line": this refers to the maṇḍala that is equal to the eight maṇḍalas previously described, which is completely encircled on the outside by a garland of three-pronged vajras. "Explained as the vajra wheel" means that it is designated by that name. "Of that" refers to the central maṇḍala. "In the center" means in the middle direction, which signifies the hub. "As appropriate" indicates that one should perform the preliminary service and so forth as previously explained, according to the requirements; these will be explained later. Regarding "the body of the Buddha," this is the reflected image of the body of Vajrasattva. As it will be stated below, "the Buddha is explained as the Vajra Holder." Furthermore, since the maṇḍala of Vairocana is the second maṇḍala, one should not have any doubt regarding this.
Regarding the phrase "with a smile," a brief explanation is that it refers to a smile. To be seated together with that is what is meant by "with a smile." The phrase "having the color of the moon" is self-evident. Regarding "the supreme holder of the vajra-pride," the great mudrā of Vajrasattva is the "vajra-pride," which has already been explained. Because he acts as the holder of the vajra, he is the "holder of vajra-pride." "Supreme" means the most excellent. Regarding "adorned with vajra-garlands and so forth," this means he is decorated. In that regard, first the crown, then the garland of crossed vajras, then the lotus garland, and then the garland of vajra-jewels; starting from the crown of the head, he should be adorned with the five Tathāgatas. In that way, the physical form becomes adorned with vajra-garlands and so forth. Regarding "light dense with various blazing [colors]," the blazing with various patterns of red, green, blue, yellow, and white colors is "various blazing." That itself is the "dense light," and whatever maṇḍala possesses such light is so described. Regarding "seated upon a lotus seat," this means sitting in the sattvaparyaṅka posture upon the stalk of a multicolored lotus. "Cast" means a physical image made from substances such as gold. "Fashioned" means produced by manual labor. Having recited one's own essence mantra, at that time, one should behold the maṇḍala.
Regarding the phrase "and so forth," the Blessed One’s own essence is the syllable HŪṂ; having recited that, one should perform all the activities such as laying the lines for the maṇḍala. Regarding the phrase "Vajrasattva and so forth," Vajrasattva and all others, such as Vajramana, are to be correctly arranged and placed by means of the syllable HŪṂ itself. If one asks how they are to be arranged, it is said: "By the Vajra-force," and so forth. In this context, the Vajra-force is as follows: "By means of the Vajra-force of oneself, saying 'Vajra, Vajra,' it is explained as the Vajra-force, the accomplishment of universal movement." By this, emerging from the inner maṇḍala and so forth, Vajramana and the others are correctly gathered into all the maṇḍalas, and the assembly of the maṇḍala deities is to be placed. Alternatively, "should be drawn" means they should be well-drawn with pigments. If one asks in which locations they should be drawn, it says: "Showing in all directions," which means the teacher of the glorious Vajrasattva in the four directions; the meaning is "the instructor." To address the inquiry of how and where they should be arranged, it says: "In front," and so forth. On the front side of the Blessed One Vajrasattva is the one called Vajramana, a Vajrasattva adorned with the crowns of the five Buddhas, holding a bow with the left hand in the vajra-fist.
With his right hand, he should be depicted as joyfully brandishing an arrow, his body pale red in color and smiling. Regarding the phrase "of the Buddha" and so forth: to the right of the glorious Vajrasattva is Vajrakīlikīla, embracing all his bodies. With his two hands, he forms vajra-fists and embraces the region of the heart. His body color should be the same pale red as the [deity] itself; this is the meaning. "Vajra-form" refers to the five-pronged vajra, the primordial vajra. If one asks what his body color is like, it is said to be "possessing the light of the sun." The sun is the solar maṇḍala; its light is its radiance, which is red light. Thus, because he possesses light like the light of the sun, he is so called. "Behind" means behind the glorious Vajrasattva, one should depict Vajrakāma holding a makara-banner in his right hand, his left hand resting on the seat, and his body color pale blue. Regarding "to the left" and so forth: to the left of the glorious Vajrasattva is Vajragarvā, holding two five-pronged vajras with her two vajra-fists and holding them with pride at the two sides of her waist. She should be depicted or drawn with a color like refined gold. Regarding "of the Buddha" and so forth: in the southeast corner of the glorious Vajrasattva’s maṇḍala, as before, is Vajramadhu, holding a mass of vajra-flowers at the crown of the head with palms opened and hollowed.
In the southwest direction, one should place or draw Vajrasphoṭa holding an incense burner from which clouds of incense stream forth. In the northwest direction, Vajrādarśa, as before, holds a lamp-wick. In the northeast direction, Vajrahāsa should be placed or drawn holding a conch for perfume. Regarding the phrase "the outer maṇḍala" and so forth: on the deity-terrace of the outer maṇḍala, in the southeast direction, Vajralāsyā stands in a vajra-pride posture, holding two vajras with both vajra-fists. In the direction of the Nairṛta (southwest), Vajrahāsa holds two vajras, each adorned with a row of teeth, using both vajra-fists, and is depicted smiling and expressing wonder toward Śrī Vajrasattva and the others. In the direction of the Vāyu (northwest), Mahāvajragīta beats a vajra lute. In the direction of the Īśāna (northeast), Vajranṛtya should be drawn standing in the manner of dancing, holding two three-pointed vajras in his two hands. In the center of the gates, regarding the phrase "Vajra" and so forth: at the eastern gate, Vajrarūpa; in the south, Vajraśabda; in the west, Vajragandha; and in the north, Vajrarasa should be drawn. These should also be drawn in their respective order, together with a mirror, a lute, a conch for perfume, and a vessel for flavors. Regarding the phrase "the eight who possess the Buddha-maṇḍala, Vajradhara and the others should be drawn," and so forth: starting from the eastern section within the vajra-lines...
The meaning is that one should draw [the deities] in sequence, beginning with Vajrasattva and ending with Vajrayakṣa. Regarding the phrase, "In all the vajra-wheels, surrounded by the Buddhas and Vajradharas": in all four directions, within the vajra-wheels of every maṇḍala, one should surround and encircle the Buddhas—namely Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi—along with the Vajradharas, the eight [bodhisattvas] beginning with Vajrasattva. This is what is being shown: within the vajra-lines, in the eastern direction is the Blessed One Akṣobhya; to his right is Vajrasattva; and to his left is the noble Mañjuśrī. In the southern direction is the Blessed One Ratnasambhava; to his right is Ākāśagarbha; and to his left is Gaganagañja. In the western direction is Amitābha; to his right is Vajradharma; and to his left is Sadyo-dharmacakrapravartin. In the northern direction is Amoghasiddhi; to his right is Vajramuṣṭi; and to his left, Vajrayakṣa should be drawn. Thus, the verse, "The eight maṇḍala Buddhas, along with Vajradhara and the rest, should be drawn; in all the vajra-wheels, surrounded by the Buddhas and Vajradharas," is correctly illustrated. In the locations of the outer maṇḍala...
"Kāmeśvara should be drawn" means that on the deity ledge of the outer maṇḍala, starting from Kāmeśvara and ending with Varuṇa, they should be drawn together with their consorts; this is the meaning.
"In front, the King of the Three Worlds, Kāma, Brahmā, and the supreme Śāntika" means that from the eastern side of the outer deity ledge, they are in front. The "King of the Three Worlds" is the god Kāma, who is asserted to be the lord of the world. "Brahmā" is well known. "Śāntika" is well known. By the word "supreme," Viṣṇu, Skanda, and Śakra are meant; these also should be drawn. This is the meaning.
By this, the following point is shown: on the deity ledge of the outer maṇḍala, in the eastern direction, Kāmadhātveśvara, Brahmā, Maheśvara, Viṣṇu, Kartikeya, and Śakra should be drawn together with their consorts. In the southern direction, the Moon, the Sun, Saturn, and Mars. In the western direction, Baladeva, Vasantadeva, Jaya, Vijaya, Vaiśravaṇa, Vāyu, Agni, and Kubera. In the north, the Boar, Yama, Gaṇapati, and Varuṇa should be drawn together with their consorts. All of these should be arranged using the syllable HŪṂ itself. The word "then" is as before.
"In this great maṇḍala" refers to the maṇḍala of Vajrasattva. "The extensive ritual of entering and so forth" refers to the detailed procedures for entering and so on; it indicates the commencement of those [procedures] that appear below, starting from "one should remember the entry" up to "one should make the supplication in order to initiate the disciples." "Therein" should be understood as the external arrangement. "At the very beginning" means that before the extensive ritual—such as the proper display of grace and prostrations—is fully performed, the result obtained by the master through the mere act of entering is the result of entering the maṇḍala; this is stated in order to inspire enthusiasm. Regarding "by what kind of ritual," and so forth: "having entered by this ritual as explained" means that the Vajra Master who has entered by the ritual of entry explained below will be blessed by the Blessed One Vajrasattva. "The Great Vajra Master" means that which is both a vajra and great is the "Great Vajra," which is suchness. Since the mind that is of one taste with suchness is also metaphorically designated as Vajrasattva, it is called the "Great Vajra." The master who possesses the attire of Vajrasattva by means of that Great Vajra is the "Great Vajra Master."
This is the meaning of the "Master of the Vajrasattva Maṇḍala." Regarding the phrase "Master of all maṇḍalas," all maṇḍalas refer to the maṇḍala of Vairocana; because he has become the master therein, he is the "Master of all maṇḍalas." Regarding "Knowing all samayas," since they are both samayas and all, they are "all samayas." This refers to the manner of commanding the Tathāgatas in order to subdue the malevolent. Because he follows them and knows them, he is "one who knows all samayas"; this is the meaning of the "Master of the Vajra-Hūṃkāra Maṇḍala." Regarding "Knowing all dharmas," this refers to the powers, the fearlessnesses, and so forth, as well as all the dharmas of the Lotus family. Because he knows and comprehends all of these, he is "one who knows all dharmas"; this indicates that he becomes the "Master of the Lotus Family Maṇḍala." Regarding "Accomplishing all activities," this refers to the fact that he thoroughly accomplishes all those activities taught by the Blessed One Ākāśagarbha; therefore, he is "one who accomplishes all activities," which is the meaning of the "Master of the Jewel Family." Regarding "Accomplishing all siddhis," since they are both siddhis and all, they are "all siddhis." Whatever accomplishment of the remaining maṇḍalas there may be, that is "accomplishing all siddhis"; the meaning is that he is accomplished through the accomplishment of the remaining maṇḍalas.
Therefore, the meaning of "blessed by the Blessed One Vajrasattva in such an essential nature" is that he is made to possess the power of all families, maṇḍalas, and deities. Because it is so, it is called "attaining all empowerments." In this context, it is both an empowerment and "all," hence "all empowerments." Furthermore, this refers to attaining all those outer and secret empowerments taught in the maṇḍalas of all the families. "Possessing all knowledge" means that by this, one possesses knowledge of all things, such as the maṇḍalas and so forth. "All offerings" refers to making offerings with all offerings; through those very offerings of all kinds, one gains mastery over all maṇḍalas, both mundane and supramundane, and they become dependent upon oneself. Therefore, by such causes, all mundane and supramundane siddhis will be accomplished. Regarding the statement "all of one's mudrās will also be accomplished by binding them oneself," this means that if one binds all mudrās, such as the mahāmudrā and so forth, to oneself, the siddhis of this [practice] will be accomplished. Regarding the phrase "by all samayas" and so forth: to transgress the samayas, such as the visualization of the body and so forth, is a fault. Even if one has committed such a fault, through the blessing of the mudrā of glorious Vajrasattva, one will realize that all samayas have been blessed.
Furthermore, "all samayas" refers to the glorious Vajrasattva and so forth; the meaning is that they will abide through the application of appearing individually within the continuum of the practitioner. Regarding the phrase "even without training, one will know everything": this means that even without training in treatises and the like, one will come to know everything through the power of their blessings. "All offerings" are of twelve types, namely the offerings of the vajra weapon and so forth; these are what is meant by "and so forth." "All activities" refers to the nature of accomplishing the mudrās of Vajrasattva and so forth, and all such activities will be accomplished in this. Regarding the phrase "in brief" and so forth: setting aside the extensive explanation, the teaching of the supreme siddhis, such as the ordinary Vajra Vidyādhara and so forth, is the "condensed" [teaching]; it is condensed by that summary. "In this very life" refers to the present time; by the very same entity that has entered this great maṇḍala, one will attain the supreme siddhis, such as the Vajra Vidyādhara and so forth. If one asks how, it is said, "according to one's desire"; whatever one's desire may be, one will attain the siddhi exactly as desired. To demonstrate that very siddhi of one's desire, it is said, "one will attain Buddhahood or the state of a Vajra Holder."
In this context, "Buddhahood" refers to the five Tathāgatas themselves. "Vajradhara" is the essential nature of all families. As for the question, "Why is that?"—it asks by what cause the master will attain the aforementioned result merely by entering the maṇḍala. To answer this, it is said, "In this way," and so forth. Because the Blessed One Vajrasattva, whose essence is the syllable HŪṂ, has entered the practitioner's heart and is meaningful and non-deceptive, all activities are summoned and invited by means of a cause that possesses the result. Therefore, by this very cause, having entered the maṇḍala, one acts for the benefit of sentient beings through the essential nature of the mudrās of Vajrasattva and the others. Having brought the practitioner under one's own control at will, through the application of meditating on that nature and by pleasing them, one becomes the master oneself. Starting from the entry into the maṇḍala and the guarding of the gates, one should reveal the entire maṇḍala. By pleasing the master who acts as the master through the one-pointed mental application of meditating on the form of the maṇḍala, the siddhis of the maṇḍala will also be accomplished and perfected by that very means; thus, the Blessed One will also be accomplished for that person. Consequently, the master will attain the aforementioned result merely by entering the maṇḍala.
Regarding the phrase "Then": immediately following the drawing of the maṇḍala, preceded by the ritual of withdrawal and so forth as appropriate, one should enter the maṇḍala of the Blessed One Vajrasattva together with his retinue, bind [the deities], and bring them under control. First, having offered the water for the feet, one should perform the first binding of the vajra-mudrā characterized by the primordial vajra. Having first performed this and bound the other mudrās, one should enter the maṇḍala, recite "HŪṂ," and accomplish the maṇḍala while gazing with the vajra-gaze.
As for the vajra-gaze:
"When one looks at women with eyes
That are passionate and wide open,
They will always be brought under control;
This is the characteristic of the vajra-gaze."
Having demonstrated the vajra-binding:
"Having bound the 'Fivefold Gathering,'
Raise the middle fingers and tuck the ring fingers inside.
The thumbs and little fingers are aligned as a vajra;
This is the supreme primordial vajra."
This is the characteristic of the primordial vajra.
Then, having performed the mudrā of the vajra-sport and recited the mantra once, one should prostrate. This means that with such a vajra-mudrā and while reciting the syllable "HŪṂ," one should thoroughly accomplish the entire maṇḍala as it is. One should visualize the Vajra-Sumbha arising from the syllable "HŪṂ" upon one's own tongue and consecrate it with "VAJRA JIHVĀ."
Visualize the tongues of all the deities of the maṇḍala as being marked with the syllable HŪṂ. Present the action mudrās to all the deities, and bind and display the great mudrā of the Blessed One as previously explained. The remaining deities should likewise display their respective great mudrās while reciting the syllable HŪṂ in accordance with how they are depicted in the drawing. Then, having conferred the empowerments upon all of them according to the empowerment mudrās, make perfect offerings with the vases and the mudrā offerings. Immediately following that, prostrate to the Blessed One with the mudrā of the Vajra Graceful One; these should be understood from below.
Having prostrated in that manner, for the section beginning with "red garments," one who possesses the great yoga of glorious Vajrasattva should recite HŪṂ or the mantra of Vajrayakṣa seven times over red garments. By reciting the mantras of the Vajra Hook and so forth, one should use them as the upper garment, lower garment, turban, and face veil. Preceded by the four prostrations and so forth, one should take the vows, hold a flower garland, anoint the face with fragrance, and perform the vajra dance with the vajra palms while circling and holding the flower at the heart. This means that one should take the flower with the vajra palms from which the HŪṂ of the vajra dance has emerged.
Having rotated it and placed it toward the heart, one should enter the maṇḍala while reciting "vajra vajra hūṃ." This is the meaning. In that regard, the vajra dance is as follows: make the right hand into a three-pronged banner and the left hand likewise into a three-pronged banner. With such a supreme, majestic display of the three-pronged banners, one performs the dance by raising and circling them like lightning, releasing them from the bottom upward. Having entered, one should again circle with a graceful, seductive gesture; this is what is meant by "binding the māras." This indicates that one should act here just as it was previously taught to perform prostrations with the vajra-seductive gesture. "One should also recite the essence mantra" indicates that one should prostrate while reciting "hūṃ." Then, "having looked at the Blessed One with the vajra gaze and remaining thus, one should accomplish [the practice]" means that after prostrating and circling three times in that manner, one should express the suchness, cast the flower, and then retrieve it. Binding it upon one's own head and praising with the one hundred and eight names, one should bind the Blessed One’s great mudrā, look at the Blessed One with the vajra gaze, and accomplish the practice while reciting the syllable "hūṃ." Then, "the Blessed One, being pleased, reveals himself" means that he may move his eyebrows, or his entire body, or all his limbs. This means that if it occurs, his entire body will move, or a single part of his body will move. "He becomes red in color" means that his entire body or his beard and mustache become red.
All faces or bodies, which are of the nature of light rays, will be revealed. The statement "immeasurable miracles will also be displayed" refers to the night. The statement "one will not distinguish between this being night or this being day" means that, having been drawn in by light rays, they will be gathered together; and whatever forms of the one hundred and eight miracles are described in the Vajraśekhara Tantra, those too will be displayed. The statement "bestowing the vision of oneself and bestowing the supreme siddhi" means bestowing the vision of one's own form and bestowing the supreme siddhi of buddhahood or the state of a Vajradhara upon the master. The phrase "from then on" means starting from that point. The statement "all siddhis will be obtained every day" means that the siddhis of the maṇḍalas of all families, as well as those of the worldly [deities], will arise for the master every day. The statement "merely by entering, one will become invulnerable and indestructible" refers to entering there oneself, as previously explained in connection with the tantra. This means that merely by entering this maṇḍala, one will become invulnerable, such that one is not overwhelmed or overcome by Māras and the like, and one will also be indestructible, meaning one cannot be killed. The phrase "all siddhis" refers to the perfection of the mudrās of Śrī Vajrasattva and so forth. The phrase "all excellences" refers to the prosperity of those very [siddhis].
Regarding the phrase "all wisdoms": this refers to the wisdom of the glorious Vajrasattva and others, as well as the perfection of the bodhicitta and so forth. "All activities" refers to the manner in which the emanations of the Buddha act for the benefit of sentient beings; these the Blessed One Vajrasattva accomplishes and perfects for the master. In that regard, the master who desires to attain such a result should enter [the practice] himself.
Then, regarding the phrase "having made the perfect offering": this means making the perfect offering to the Blessed One, who brings all siddhis to full accomplishment, by means of the four secret offerings, and also offering songs and music. Having blessed oneself as Vajrasattva, one should receive the water empowerment. From the Blessed One, by circling the vajra-palms, one should prostrate to the Blessed One and receive [the empowerment]. Regarding the phrase "the vajra-name empowerment" and so forth: having received such an empowerment, one should further receive the empowerment of the primordial vajra together with the mudrā, the crown, the silk pendants, the vajra, and the bell. Reciting the syllable HŪṂ itself, the master should empower himself with the name empowerment. The remainder is easily understood.
Regarding the phrase "or else" and so forth: when the Blessed One Vajrasattva bestows the empowerment upon the practitioner himself, at that very moment, the practitioner will spontaneously attain the supreme siddhis of the glorious Vajrasattva and others.
When the Blessed One, the glorious Vajrasattva, has not yet granted the vision of himself, the practitioner should personally receive the empowerment as it has been explained. At that time, the practitioner who maintains the practice without interruption for half a year will achieve the supreme siddhi desired in the mind. Then, regarding the phrase "the vajra-name empowerment is also like that," this refers to the encouragement. Then, regarding "all" and so forth, the empowerment by the name empowerment that is explained below is the second vajra-name empowerment; the meaning is that the vajra-name empowerment should be received according to the method explained below. Then, regarding "having performed the consecration and so forth," this means that after performing the rituals of entry and so forth up to the conclusion of the prophecy, one should perform the self-consecration. Having accomplished the mudrās of Vajrasattva and so forth through the desired ritual characterized by the definitions explained below, one should emerge from the great maṇḍala. Regarding the phrase "the secret accomplishment of the great maṇḍala should be performed once," this means that the master should perform the reality of the secret accomplishment of this great maṇḍala just explained only once—that is, for a single session—neither should it be done repeatedly with intervals of rest, nor should it be done over four or five days or even a month; rather, it should be done while remaining on a single seat.
It is taught that one should proceed until the signs have finally appeared. Then, regarding the phrase "the disciple should be introduced," if one wishes to introduce the disciple, one should perform the ritual up to the taking of the vows as before. Having bound the fivefold condensed mudrā of the "Extremely Joyful Vajra" and entered [the maṇḍala] as before, the master should likewise prostrate with the "Vajra Graceful" mudrā. Then, with the essence-mantra whose nature is HŪṂ, the master should thoroughly accomplish the Blessed One Vajrasattva by reciting that very essence-mantra as much as desired.
If one asks, "How should the Blessed One be accomplished by the master?" it is said, "by means of the Great Mudrā." One should accomplish [the deity] by binding the Great Mudrā and reciting the essence-mantra; it is not by means of the Samaya, Dharma, or Karma mudrās. The phrase "that very sign arises" means that the sign which was taught for entry by circling the vajra-palms also arises here. The phrase "all accomplishments will also be achieved" means that the Blessed One generates the signs of the entities for the accomplishments of the maṇḍalas of Vajrasattva and so forth; therefore, one becomes a master of the maṇḍalas of all families. The phrase "by this entry as well" refers to the entry by means of the fivefold condensed [mudrā]. The phrase "likewise" means that just as all empowerments were obtained through the initial entry, or as one obtained [the state] up to the level of Vajradhara.
Thus, it is shown that by this, one will also attain the siddhis of having received all empowerments. Then, regarding the phrase "having performed the taking up of the vajra and so forth," just as in the initial entry, preceded by the self-consecration and so forth, one should receive the water empowerment, the mudrā, the crown, the silk scarf, the vajra, the lord, the name, and the prophecy, and then, having received the permission to initiate the disciples, the disciples should be initiated. Regarding the phrase "the vajra disciples" and so forth: for those disciples who have been made into Vajrasattvas, the vajra master himself should perform all the extensive rituals of entry and so forth. The phrase "the binding of mudrās should also be taught" means that whoever has taken up a particular deity should be taught to bind all the mudrās, such as the mahāmudrā, in the form of that deity’s Vajrasattva and so forth. For any sentient beings who have devotion to the families of all the deities, such as the Tathāgatas and so forth, all the extensive rituals of entry into this very maṇḍala of the Tathāgatas and so forth should be performed. Regarding the word "likewise": just as the extensive special rituals occur in the maṇḍalas of the Tathāgatas and so forth, they should be performed here as well; otherwise, the siddhis desired in their minds will not be accomplished, because it depends upon the power of the special rituals.
Regarding the passage beginning with "Then, those who have faith in other deities," and so forth: even for those who have faith in Maheśvara and others, the extensive ritual of the maṇḍala—such as the one marked by the peaceful spear and so on—should be performed in this very maṇḍala. As for the phrase "it will be accomplished in that way": just as the siddhis taught in the context of entering the maṇḍala marked by the spear are accomplished, so too here they will be accomplished through the power of the entry ritual taught therein.
Regarding the passage beginning with "Then," and so forth: having thus performed the entry of the disciples and so on, those who have entered by whichever ritual of Vajrasattva and the others was used are "those who have entered as they did." "Having completely satisfied them with all food, the essence of flavors, and postures, and so forth" means: "all food" refers to whatever is commonly known as food and drink, and so on. "All flavors" refers to the six, such as sweet and the rest. "Postures" refers to those explained in the treatises on dance, as well as standing, sitting, walking, lying down, and the postures explained in the tantras—remaining with a mind clearly manifesting the nature of one's own deity. Thus, with all food, flavors, and postures, one should satisfy all the disciples as they desire. Then the master should perform the vajra dance, offerings, and so forth. This activity, for the purpose of making offerings to the great maṇḍala together with the disciples, should be understood from the section below this very point. Regarding the passage beginning with "Just as," and so forth:
Having thus performed the dance and the offerings, one should partake of enjoyments such as food and drink in a manner to the best of one’s ability. Likewise, one should perform the recitation and offer worship with the aforementioned dance, song, laughter, and so forth, exactly as described. Regarding the phrase "In this regard," and so on: for entering this great maṇḍala, one should not examine whether a person is a suitable vessel or not, as is explained in other systems such as the Kriyātantra. Why is this? It is because of the statement, "the entire realm of sentient beings without exception," and so forth. This is because the entire realm of sentient beings is sealed with the mudrās as their own reflections; therefore, these are the samaya of great bliss. Here, "great bliss" refers to the dharmadhātu, which is without beginning or end, and that itself is the vajra. The manner of the maṇḍala and so forth arising from that is the samaya.
If one asks, "In what way is this the vajra of the samaya of great bliss, and how is it sealed by all the mudrās?" it is said, "the intention of desire," and so forth. The intention of all sentient beings is the basis; the intention of the desire to manifest Vajrasattva and the others is fulfilled when Vajrasattva and the others are manifested. That very accomplishment and perfection is the vajra-yoga. By means of that vajra-yoga, it is called "the equality of vajra-dharma."
Bodhicitta and the others are Vajradharma. The equality of these is suchness; this is the equality of Vajradharma. By means of the seal that serves as the cause, all realms of sentient beings are sealed. This is the vajra application of great bliss. Therefore, in entering this great maṇḍala, one should not examine whether a person is a suitable vessel or not. This is what is being shown: because by entering this great maṇḍala, one will realize the ten suchnesses that are naturally pure, and by realizing them, the siddhis of Vajrasattva and the others will be accomplished for all realms of sentient beings who have entered. Therefore, in entering this great maṇḍala, one should not examine whether a person is a suitable vessel or not. Thus, beginning from the words "Then the Blessed One Vajrapāṇi" up to "the great maṇḍala," the explanation has extensively taught the ritual procedures for the master and the rituals for the entry of the disciples and so forth. Furthermore, in order to clarify those very points, all the rituals shall be explained. In that regard, first of all, the master is empowered in the great maṇḍala of the vajra-blessing of the suchness of the great samaya, and having obtained the samaya, by fully maintaining the samayas taught therein, he becomes a hero who knows the performance of all the secret rituals for the complete purification of sentient beings, and is steadfast and endowed with enthusiasm.
One should abide in the conduct of the Vinaya, being disciplined and endowed with faith, having superior devotion to the profound Dharma, possessing the intention to fully protect all sentient beings, and being without regard for body or life, in order to fully please the Blessed One. Furthermore, having performed the inner purification through superior devotion to the natural purity [of phenomena], those who seek the ritual bath with water should perform the bathing rite or bathe with water as they please. Then, having approached the vicinity of the deity’s temple, one should wash both feet and perform the ritual rinsing (ācamana). Reciting the wrathful essence mantra hūṃ phaṭ one hundred thousand times, one should dispel all obstructors by circling the left wrathful fist to the left and then enter the deity’s temple. Then, having sprinkled the support and the deity’s temple with scented water over which the Vajraśekhara mantra has been recited, one should sit while reciting samayas tvaṃ. Then again, at the region of the throat, from the syllable hrīḥ, one should visualize an eight-petaled lotus; on the petal of the tongue-lotus, from hūṃ, one should generate a white five-pronged vajra and consecrate it with vajrajihva. One should also visualize two moon maṇḍalas from a in both hands, and upon them, two five-pronged vajras from two hūṃs. One should also visualize the tips of the hands as the form of a single-pronged vajra from hūṃ itself. Emanating oneself as a vajra blazing like fire from hūṃ, one should recite oṃ gṛhṇa vajrasamaya hūṃ baṃ.
One should bind the mudrā of the wrathful Tiriṇṭiṇṭi. Having bound the vajra-clasp internally, with a mind of wrath toward the object to be obstructed, the vajra thumbs are held firmly; this is explained as the wrathful Tiriṇṭiṇṭi. Reciting "Oṃ vajra jvālānalārka hūṃ abhiṣiñca māṃ," one should receive the vajra-garland empowerment with the Tiriṇṭiṇṭi mudrā.
Binding the vajra-clasp, one places the fists with the two thumbs level at the crown of the head; this is the Vajra Tiriṇṭiṇṭi. Starting from the crown, one performs the manner of the vajra-garland empowerment in the four directions. Then, placing this very mudrā at the forehead and dividing it into two, one performs the manner of binding the silk streamers exactly as prescribed, and with palms joined evenly, one pleases the deities. "Vajra tuṣya hoḥ."
Again, reciting "Oṃ vajra jvālānalārka hūṃ," one assumes the vajrasattva cross-legged posture. Placing the left vajra-fist at the heart, one brandishes the right vajra and destroys all obstructors. Then, reciting "Hūṃ vajra anala hana daha paca matha bhañja raṇa hūṃ phaṭ," and binding the samaya-mudrā of the Vajra Blazing Fire, one should expel, burn, cook, bind, and so forth, all obstructors.
Binding the vajra-clasp internally, one makes the fingers blaze inwardly and raises the vajra thumbs; this is the samaya-mudrā of the wrathful Tiriṇṭiṇṭi, the Vajra Blazing Fire.
Form the vajra-binding mudrā, extend the two thumbs, and place them upon the binding; with the mantra vajranetri bandha sarvavighnān, all obstructors should be bound. Extending the vajra-binding mudrā and touching the ground, with the mantra oṃ vajradṛḍho me bhava rakṣa sarvaṃ svāhā, the subterranean realm should be bound. The sky should be bound with the eyes of Vajrabhairava: oṃ hulu hulu hūṃ phaṭ. Regarding this, the mudrā is as follows: form the two vajra-fists and rotate them like a firebrand, then place the index fingers like hooks above the head; this is the mudrā of the eyes of Vajrabhairava. Furthermore, the Vajrayakṣa should be bound above the eyes of Vajrabhairava: oṃ vajrayakṣa hūṃ. From the vajra-palms, extend the two thumbs and make the two index fingers like fangs, placing them in the mouth; this is the mudrā of Vajrayakṣa. Possessing the mudrā of Vajroṣṇīṣa, the eastern direction should be bound: oṃ druṃ bandhaṃ haṃ or truṃ. From the two vajra-fists, link the little fingers like a chain, join the tips of the two index fingers, and turning them back, place them on the crown of the head; this is the mudrā of Vajroṣṇīṣa. Furthermore, that very [direction] should be bound with the Vajrapāśa: hūṃ vajrapāśa hrīḥ. Tying the wrists with the two vajra-fists is the mudrā of Vajrapāśa. The western direction should be bound with the Vajrapatāka.
OṂ VAJRA PĀTAṂ KENIRA ṬA. From the vajra-binding gesture, form the two thumbs in the bodhisattva posture, spread the two index fingers evenly, and make the two little fingers like banners; this is the mudrā of the Vajra Banner. With Vajrakālī, the northern direction is to be bound: HRĪ VAJRA KĀLĪ RUṬA MAṬA. Placing the very mudrā of Vajrayakṣa firmly at the mouth is the mudrā of Vajrakālī. With Vajraśikhara, the southern direction is to be bound: OṂ VAJRA ŚIKHARA RUṬA MAṬA. Making the gesture of lifting a mountain with two vajra fists is the mudrā of Vajraśikhara. Having bound the maṇḍala with Vajrakarma and constructed the enclosure: HŪṂ VAJRA KARMA. Furthermore, having constructed the enclosure within Vajrahūṃkāra: HŪṂ. Binding the two vajra fists, crossing the two wrists, and linking the two little fingers like hooks, while raising the two index fingers as threatening gestures in the manner called "Victorious over the Three Realms," this is the mudrā of Vajrahūṃkāra. From this very gesture, making the middle and index fingers into vajras is the mudrā of Vajrakarma. With the vajra-binding and the mantra VAJRA BANDHA VAṂ, the vajra net is to be made. Then, having placed the vessel at the door of the divine chamber to be sprinkled for purification with incense water consecrated by the recitation of Vajrayakṣa, one should sprinkle all the offering components with incense water consecrated by the recitation of the Vajra Fire mantra, and also recite the Vajra Blazing Fire mantra together with its mudrā.
Then, with "Oṃ vajra puṣpe hūṃ," one consecrates the flowers with the flower mudrā. With "Oṃ vajra gandhe," one consecrates the incense with the incense mudrā. With "Oṃ vajra dhūpe hūṃ," one consecrates the incense smoke with the vajra incense mudrā. With "Oṃ akāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt," one consecrates the food offering with the sword mudrā; the sword mudrā is performed by making the vajra-binding gesture as if brandishing a sword. With "Oṃ vajra āloke hūṃ," one consecrates the lamps with the lamp mudrā.
Then, having placed sesame, barley, kuśa grass, white flowers, parched rice, and white sandalwood into a clean vessel such as a conch, one should recite the mantra twenty-one times—or three or seven times—over it with the water-offering mudrā, which consists of the vajra palms opened. All of these should then be set down.
"By summoning all the stūpas and accomplishing the self-consecration and so forth, one should always hold the vajra and bell and accomplish the supreme siddhi. Having first placed a cast, carved, fashioned, or painted [image], one should then thoroughly accomplish it. Reciting the syllable Hūṃ and binding the mudrā of the primordial vajra, one says 'Anurāgayāmi hūṃ' and places it on the ground, thereby emanating the great maṇḍala of Vajrasattva. If one places it in the mouth, one will be firmly established in that maṇḍala."
Then, if one has the means, one should worship the maṇḍala with flowers and so forth. Reciting "Oṃ sarvatathāgatakāyavākcittapraṇāme vajrabandhanaṃ karomi," one should prostrate to the Blessed One Vajrasattva and his retinue with the five-fold maṇḍala in all directions. Furthermore, facing west from the eastern direction, one should prostrate with the entire body, extending the vajra-palms while reciting this mantra: "Oṃ sarvatathāgatapūjopasthānāya ātmānaṃ niryātayāmi | sarvatathāgatavajrasattva adhiṣṭhasva māṃ." Then, remaining in that position, placing the vajra-palms at the heart, and facing north from the southern direction, one should prostrate by touching the forehead to the ground while reciting this mantra: "Oṃ sarvatathāgatapūjābhiṣekāya ātmānaṃ niryātayāmi | sarvatathāgatavajraratna abhiṣiñca māṃ." Then, remaining in that position, placing the vajra-fists on the crown of the head, and facing east from the western direction, one should prostrate by touching the mouth to the ground while reciting this mantra: "Oṃ sarvatathāgatapūjāpravartanāya ātmānaṃ niryātayāmi | sarvatathāgatavajradharma pravartaya māṃ." Then, remaining in that position, placing the vajra-palms at the heart, and facing south from the northern direction, one should prostrate by touching the crown of the head to the ground while reciting this mantra: "Oṃ sarvatathāgatapūjākarmaṇe ātmānaṃ niryātayāmi | sarvatathāgatavajrakarma kuru māṃ." Then, sitting in the eastern direction with both knees placed on the ground and joining the vajra-palms at the heart, one should individually confess all misdeeds.
All buddhas and bodhisattvas of the ten directions, and all those who have entered the families of the Tathāgatas, Vajras, Ratnas, Padmas, and Karmas, and all the deities of the essences, mudrās, secret mantras, and knowledge mantras, please attend to me! I, the vajra-holder named [insert name], in the presence of all the buddhas and bodhisattvas of the ten directions, and in the presence of all those who have entered the families of the Tathāgatas, Vajras, Ratnas, Padmas, and Karmas, and all the deities of the essences, mudrās, secret mantras, and knowledge mantras, shall individually confess all my misdeeds. In the world systems of the ten directions, I shall also extensively rejoice in all the merit of all the buddhas, bodhisattvas, pratyekabuddhas, noble śrāvakas, those who have gone rightly, those who have entered rightly, and the entire assembly of sentient beings, whether past, future, or currently residing. To all the Blessed Buddhas of the ten directions who have not yet turned the wheel of Dharma, I shall exhort them to turn the sublime wheel of Dharma. To all the Blessed Buddhas in the worlds of the ten directions who intend to pass into parinirvāṇa, I shall request them not to pass into parinirvāṇa. Then, having bound the flower mudrā, one should say: "Whatever [is in] this world system, or..."
Whatever varieties of flowers belonging to gods and humans exist throughout all the world systems of the ten directions—whether they are mind-born, water-born, or land-born—I offer them all, without exception or remainder, to perform the act of offering to all the Tathāgatas. I offer them to all the Buddhas and Bodhisattvas of the ten directions, together with the five families, and to all the specific deities of the essences, mudrās, secret mantras, and vidyā-mantras. OṂ SARVA TATHĀGATA PUṢPE PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Binding the incense mudrā, one should say: Whatever varieties of incense belonging to gods and humans exist in this world system or in all the world systems of the ten directions—whether they are innate, compounded, or transformed—I offer them all, without exception or remainder, to perform the act of offering to all the Tathāgatas. I offer them to all the Buddhas and Bodhisattvas of the ten directions, together with the five families, and to all the specific deities of the essences, mudrās, secret mantras, and vidyā-mantras. OṂ SARVA TATHĀGATA DHŪPE PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Binding the lamp mudrā, one should say: Whatever [lights] exist in this world system or in all the world systems of the ten directions...
Whatever varieties of light there are for gods and humans—whether arising from the mind, the radiance of jewels, the light of lamps, and so forth—all of these, in order to perform the act of offering to all the Tathāgatas without exception or remainder, I offer to all the Buddhas and Bodhisattvas of the ten directions together with the five families, and to all the specific deities of the essences (hṛdaya), mudrās, secret mantras (guhyamantra), and knowledge mantras (vidyāmantra).
OṂ SARVA-TATHĀGATA-ĀLOKE-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the mudrā of fragrance, one should say: Whatever varieties of fragrance there are for gods and humans in this world system, or in all the world systems of the ten directions—whether innate, compounded, or transformed—all of these, in order to perform the act of offering to all the Tathāgatas without exception or remainder, I offer to all the Buddhas and Bodhisattvas of the ten directions together with the five families, and to all the specific deities of the essences, mudrās, secret mantras, and knowledge mantras.
OṂ SARVA-TATHĀGATA-GANDHE-PŪJA-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the hollow-palms mudrā, one should say: Whatever mountain of jewels there is in this world system, or in all the world systems of the ten directions...
Whatever collections of precious jewels exist in the oceans, all of them are offered in this way: for the sake of performing the act of offering to all the tathāgatas without exception or remainder, to all the buddhas of the ten directions and the bodhisattvas of the five families who reside there, and to all the specific deities of the essences, mudrās, secret mantras, and vidyā-mantras. OṂ SARVA-TATHĀGATA-VAJRA-RATNĀLAṂKĀRA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Then, having bound the mudrā of laughter, one should say: Whatever varieties of the bliss of laughter, charm, joy, and play exist in this world system, or in any of the world systems of the ten directions—all of them are offered in this way: for the sake of performing the act of offering to all the tathāgatas without exception or remainder, to all the buddhas of the ten directions and the bodhisattvas of the five families who reside there, and to all the specific deities of the essences, mudrās, secret mantras, and vidyā-mantras. OṂ SARVA-TATHĀGATA-HASYA-LĀSYA-RATI-KRĪḌĀ-SAUKHYA-ANUTTARA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Placing that very mudrā of laughter at the crown of the head by circling the vajra-palms, and then binding the palms joined with the hollows facing inward, one should say: Whatever wish-fulfilling trees exist in this world system, or in any of the world systems of the ten directions...
Whatever garments there are, I offer them to all the tathāgatas, without exception or remainder, in order to perform the act of offering. I offer them to all the buddhas and bodhisattvas residing in all the world systems of the ten directions, together with the five families, and to all the specific deities of the essences, mudrās, secret mantras, and vidyā-mantras. OṂ SARVA TATHĀGATA ANUTTARA BODHI ĀLANKĀRA VAstra PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Then, recollecting the suffering of saṃsāra for all sentient beings, bind the activity mudrā of the Blessed One Vajrasattva. Through the power of great compassion, in order to liberate all sentient beings, generate the mind of awakening (bodhicitta). In order to liberate those not yet liberated, to release those not yet released, to give breath to those who have not found breath, to lead to parinirvāṇa those who have not passed beyond sorrow, and to perfectly deliver the entire realm of sentient beings from the ocean of saṃsāra, I shall generate the mind of awakening. OṂ SARVA TATHĀGATA VAJRA BODHICITTA PŪJA MEGHA SAMUDRA SPHARAṆA SAMAYE HŪṂ.
Binding the mudrā of Lāsyā, one should say: "May all sentient beings be perfectly endowed with all necessities, and may all their excellence depend upon mere wish."
OṂ SARVA-TATHĀGATA-MAHĀVAJRODBHAVA-DĀNA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Form the mudrā of Vajramālā and recite: "May all sentient beings be completely free from all unwholesome ends of physical, verbal, and mental actions. May they be endowed with all wholesome ends of physical, verbal, and mental actions."
OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀ-BODDHI-HARA-ŚĪLA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Form the mudrā of Vajragītā and recite: "May all sentient beings have their bodies perfectly adorned with all the major and minor marks; may they always be without mutual fear or animosity; may they enter into a state of joy in their eyes and minds, and be endowed with the patience regarding the profound Dharma."
OṂ SARVA-TATHĀGATA-ANUTTARA-MAHĀ-DHARMA-ABODHI-KṢĀNTI-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Form the mudrā of Vajranartī and recite: "May all sentient beings be endowed with a joyful inclination toward the conduct of a bodhisattva, and be endowed with the diligence to fully strive for buddhahood and completely abandon saṃsāra."
OṂ SARVA-TATHĀGATA-SAṂSĀRA-PARITYĀGA-ANUTTARA-MAHĀ-VĪRYA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ. Form the mudrā of the Flower and recite: "May all sentient beings [be free from] the afflictions..."
May they be free from all secondary afflictions. May they attain the perfection of mastery over meditative concentrations, liberations, samādhis, meditative absorptions, superknowledges, and all forms of knowledge. OṂ SARVA-TATHĀGATA-ANUTTARA-SAUKHYA-VIHĀRA-DHYĀNA-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Binding the incense mudrā, one should recite: May all sentient beings be perfectly endowed with mundane and supramundane insight and wisdom. May they attain the four types of perfect analytical knowledge, understand all arts and treatises, possess the skills of the arts, know the secret rituals, and, seeing suchness, attain the wisdom that completely cuts through all afflictive and cognitive obscurations. OṂ SARVA-TATHĀGATA-ANUTTARA-KLEŚACCHEDA-SARVA-DHARMĀḤ SAMANTA-JÑĀNA-MAHĀ-PRAJÑĀ-PĀRAMITĀ-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
With intense devotion, one should mentally approach the presence of all the Tathāgatas in the world systems of the ten directions without exception. In order to perform physical service, one should recite: OṂ SARVA-TATHĀGATA-KĀYA-NIRYĀTANA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Then, with intense devotion, one should offer praise through hundreds of thousands of mouths and tongues in every direction, reciting the praises beginning with "Peerless and Immovable." One should then recite: OṂ SARVA-TATHĀGATA-VĀG-NIRYĀTANA-PŪJĀ-MEGHA-SAMUDRA-SPHARAṆA-SAMAYE HŪṂ.
Then, all the bodhisattvas, through a single-minded application, should cultivate an intense conviction in the equality of all phenomena. Recite: Oṃ sarva-tathāgata-citta-niryāṇa-pūjā-megha-samudra-spharaṇa-samaye hūṃ. One should cultivate an intense conviction in all phenomena as being without intrinsic entity, as emptiness, signlessness, and wishlessness. Recite: Oṃ sarva-tathāgata-guhya-pūjā-megha-samudra-spharaṇa-samaye hūṃ. Having thus perfectly worshipped all the tathāgatas with these twenty types of offerings, one should offer oneself: "I offer myself to all the buddhas and bodhisattvas. Please accept me individually at all times and in all ways. O Protectors endowed with great compassion, please grant me the siddhi of the great samaya." Having said this, one should share those roots of virtue in common with all sentient beings: "By these roots of virtue, may I and all sentient beings be freed from all worldly and transcendent misfortunes. Through the possession of all worldly and transcendent excellences, and through the very nature of bliss and mental joy, may we become the supreme among humans, the buddhas, in this very life. May we be skilled in the secret mantras of the Sugatas, and may we always spontaneously attain the sovereignty of the Dharma. May we remain in a state that establishes all wandering beings without exception; even if that is not attained, I make this aspiration for this very time."
Having thus perfectly dedicated all roots of virtue toward unsurpassed, perfect, and complete awakening, one should take the vows:
Just as the Protectors of the three times
Determined upon perfect awakening,
So shall I generate the supreme,
Unsurpassed mind of awakening.
Regarding the vows of the Buddha-yoga,
The ethics of the vow,
The gathering of virtuous dharmas,
And the three ways of acting for the benefit of sentient beings—
These I shall firmly uphold.
From this day forth, I shall uphold
The unsurpassed Three Jewels:
The Buddha, the Dharma, and the Noble Sangha.
Of the great and supreme Vajra family,
I shall truly uphold
The vajra, the bell, and the mudrā,
And likewise, I shall uphold the Master.
Of the great and supreme Ratna family,
Regarding the delightful samaya,
I shall constantly bestow the four kinds of gifts
Six times every single day.
Of the pure and supreme Padma family,
Which arises from great awakening,
I shall uphold the sublime Dharma without exception:
The outer, inner, and secret vehicles.
Of the great and supreme Karma family,
I shall truly uphold
All the vows in their entirety,
And perform the activities of offering to the best of my ability.
I shall generate the supreme,
Unsurpassed mind of awakening,
And for the sake of all sentient beings,
I shall uphold every vow without exception.
Those not yet crossed, I shall cross;
Those not yet liberated, I shall liberate;
Those not yet relieved, I shall relieve;
And I shall establish all sentient beings in nirvāṇa.
Then, preceded by the binding of the mudrās through the application of the reflected image and so forth, the rituals should be performed as follows:
From the palms joined tightly, with all the fingers interlaced, the Vajra-palms (vajra-añjali) are taught. Because they are firmly bound, they are the Vajra-binding (vajra-bandha). "Vajra-añjali" is the mantra of the Vajra-palms. "Vajra-bandha" is the Vajra-binding; with "Vajra-bandha traṭ," the Vajra-binding is released at the heart.
With "Vajra-āveśa," one binds the samaya-mudrā of the Vajra-descending and, with the syllable "A," causes the descent upon oneself. One should visualize that the primordial Vajrasattva, red in color and blazing with red light, completely fills oneself. That descent is then stabilized by this: "Tiṣṭha vajra dṛḍho me bhava, śāśvato me bhava, hṛdayaṃ me adhiṣṭhā, sarvasiddhiṃ me prayaccha hūṃ ha ha ha ha hoḥ."
The index fingers joined of the samaya-vajra-fists is the samaya-mudrā of the Vajra-descending. With "Vajra-muṣṭi," one binds the samaya-vajra-fists and recites: "Oṃ vajra sandhi raṃ." Placing the thumbs between the little fingers and ring fingers of the Vajra-binding, and then binding them while bending the two index fingers, is the definition of the samaya-vajra-fist.
Then, from the glorious Vajrasattva and so forth, up to the end of the Vajra-Corpse, one binds the samaya-mudrās while reciting "samaya stvaṃ."
Having recited the syllable HŪṂ three times, one should cause it to enter one’s own heart. With the mudrā and the mantra: OṂ VAJRA MUḤ OṂ SARVA PĀPAṂ ĀKARṢAṆA VIŚODHANA VAJRA SAMAYE HŪṂ PHAṬ, one should summon all those in the lower realms.
The supreme mudrā for rousing downfalls is as follows: having bound the two vajra-mudrās inwardly, the two index fingers are raised well upward.
With the mudrā and the mantra: OṂ VAJRAPĀṆI VISPHOṬAYA SARVA APĀYA BANDHANĀNI PRAMOKṢĀYA SARVA APĀYA GATIBHYAḤ SARVA SATTVĀN SA-RVA TATHĀGATA VAJRA SAMAYATRAṬ, one should tear asunder all misdeeds.
The mudrā renowned for destroying misdeeds is as follows: having bound the vajra-fist, the two middle fingers are joined, and the four remaining fingertips are joined at their tips.
Then, having mentally inscribed the syllable HŪṂ upon a vajra at one’s own heart, one should recite that very syllable mentally. Then, with that syllable HŪṂ and the sixteen vowels, one should visualize one’s own mind as being completely transformed into a moon maṇḍala. Above that, with the syllable HŪṂ and the consonants beginning with KA, one should generate a second moon maṇḍala, like a star.
From the complete transformation of those two moon maṇḍalas together with the HŪṂ, one should meditate on the form of the primordial vajra. Having visualized the syllable HŪṂ in the center of the vajra and meditated, "I am the vajra," one emanates the families of the Tathāgatas from that vajra.
Having generated the entire realm of sentient beings as the very essence of the Tathāgata family, one should place them within that vajra and consecrate that great vajra with the words: "I am renowned as the self of all beings; I myself abide within myself." One should then meditate on the divine pride of thinking, "I am the Sattva." This is what is being shown: recite "Vajrasattva Haṃ." Immediately upon reciting it, one should visualize the great vajra that was meditated upon in the form of the Great Seal (Mahāmudrā) of Vajrasattva. Then, with pride, brandish the vajra, and the practitioner should again recite "Vajrasattva Haṃ." Through this application of consecrating oneself as the Sattva, one should clearly visualize oneself as Vajrasattva. One should contemplate him as the manifestation of the essence of the dharmadhātu, which is without beginning or end, and as being like a reflected image. Then one should say: "Mahāsamayasattva Ahaṃ." Then, having bound the primordial vajra, one should say: "Samayo Haṃ." With that very [vajra], one should consecrate the heart, the forehead, the throat, and the crown of the head. "Samayasattva Adhiṣṭhasva Māṃ." Then, having assumed the sattva posture, one should take the bell with the left vajra-fist and display pride. Taking the primordial vajra with the right hand, brandish it and place it at one's heart in the manner of praise. Reciting "Hūṃ," this is the Great Seal of the Blessed One.
Having assumed such a mudrā and remained seated, utter "HŪṂ ĀḤ." Visualize a vajra upon a multicolored lotus seat in front of you. Uttering "HŪṂ," meditate on yourself as the vajra and recite "VAJRO HAṂ." Again, while reciting that same "HŪṂ," say "VAJRASATTVA HAṂ" and meditate on that vajra as the essence of Vajrasattva. Then, with the vajra hook and so forth, together with these essences and mudrās, perform the summoning, entering, binding, and subjugating: "VAJRA AṄKUŚA JAḤ, VAJRA PĀŚA HŪṂ, VAJRA SPHOṬA VAṂ, VAJRA ĀVEŚA AḤ."
Next, the mudrās for these shall be explained: from the two vajra fists, the index fingers are formed into hooks, and the little fingers are made into great hooks; this is the mudrā of the Vajra Hook. The clasping of the wrists is the mudrā of the Lasso. The clasping of the little fingers and index fingers is the mudrā of the Chain. Pressing the two backs together is the mudrā of the Vajra Descent.
Then, having bound the primordial vajra, look toward the Blessed One with "HŪṂ DṚŚYA." Having seen that wisdom being, one should meditate upon him within one's own body: "Having summoned, entered, bound, and subjugated, one should accomplish [the practice]."
With "HŪṂ" and the secret hook, using the primordial vajra, make the middle fingers into two vajra hooks. Through that summoning application, perform the summoning and so forth with the hook and so on toward the region of one's own heart. Again, having bound the primordial vajra, recite "SAMAYA STVAṂ."
Having generated a maṇḍala of light behind [him], one should visualize the Blessed One seated there, becoming one with oneself. Reciting "samayas tvaṃ ahaṃ | jaḥ hūṃ vaṃ hoḥ" three times, one should visualize [him] as the supreme holder of the Vajragarva mudrā, moon-colored, adorned with vajra garlands and the like, with light swirling in various blazing forms. He sits upon a multicolored lotus in the sattvaparyaṅka posture, gazing with great joy, his face smiling and slightly tilted. Having visualized two hūṃ syllables in the two eyes and placed a hūṃ on the tongue, one should bind the mudrā of the Blessed One Vajrasattva’s activity, which arises from the dance, using the two vajra fists.
Then, having bound the vajra-gathering mudrā, one should mentally say "well done" and recite "jaḥ hūṃ vaṃ hoḥ." One should cause all the tathāgatas to enter one's own body and seal them with this application and this mudrā. Having bound the samaya mudrā of the Blessed One Vairocana, one should recite: "vajradhātu dṛśya jaḥ hūṃ vaṃ hoḥ | samayas tvaṃ | samaya hoḥ | ahaṃ vajradhātu | oṃ sarvatathāgatamahāyogīśvari hūṃ." Recite this three times.
Likewise, having bound the samaya mudrās of the Blessed Ones Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi, one should recite: "oṃ vajradhātu dṛśya | jaḥ hūṃ vaṃ hoḥ | samayas tvaṃ | samayas tvaṃ." Recite this three times.
Recite "Ahaṃ vajradhātu" three times. Furthermore, their secret mantras are: Oṃ vajrasattva hūṃ, Oṃ vajraratna hūṃ, Oṃ vajradharma hūṃ, and Oṃ vajrakarma hūṃ. These are, respectively, the mantras of Akṣobhya and the others. Next, their mudrās shall be explained. In that regard:
Having stabilized Vajrasattvī, which arises from the vajra-binding,
Raise the middle fingers together like sprouts.
When the middle fingers are aligned inward,
It is explained as the mudrā of the second Buddha.
The middle fingers are like jewels,
And the middle fingers are drawn in like lotuses.
The mudrā of the fifth Buddha
Is likewise the index fingers drawn in.
Then, having visualized the dharma-mudrā called "Vajrajñāna" upon the tongues of the five Tathāgatas, one should bind their action-mudrās. In that regard, these arise from the vajra-fists:
The left vajra-index finger
Is to be raised within the right.
This is the mudrā of supreme enlightenment,
Which bestows the enlightenment of a Buddha.
Touching the ground of the Immovable One,
It is the supreme gift of the Jewel.
The supreme samādhi of Amitāyus,
It unfailingly bestows fearlessness.
Thus, in their proper order, from Vairocana and the others up to Amoghasiddhi, the common essence-mantra "Vajradhātu" is applied to the mudrās of supreme enlightenment, touching the earth, and so forth.
Thus, by means of the common essence-mantra of the Tathāgatas, the practitioner should visualize a five-pronged vajra at his own heart. If this is applied together with the signs, it becomes the Mahāmudrā. Then, having bound the first mudrā, one should generate the first vajra upon the moon at one's own heart while reciting vajrasattva tvenopatiṣṭha. With vajraratna adhiṣṭha, one should generate the vajra-jewel in the region of the forehead. With vajradharma adhiṣṭha, the lotus in the region of the throat. With vajrakarma adhiṣṭha, the crossed-vajra (viśvavajra) should be generated on the crown of the head.
Then, one should stabilize [the practice] with the hundred-syllable mantra: oṃ vajrasattva samaya manupālaya | vajrasattva tvenopatiṣṭha dṛḍho me bhava | sutoṣyo me bhava | anurakto me bhava | supoṣyo me bhava | sarvasiddhiṃ me prayaccha | sarvakarma sucaya me | cittam śreyaḥ kuru hūṃ ha ha ha ha hoḥ | bhagavān sarvatathāgata vajra mā me muñca | vajrībhava mahāsamayasattva āḥ.
Then, having rotated the vajra-palms three times, one should prostrate to the Blessed One Vajrasattva and receive the empowerment: oṃ sarvabuddhabhavara-tnasañcaya | pratyutadavibhyamukuṭanāma | abhiṣiñcāmi | pravara-vajradhara śrīvajrasattva samayas tvam | ahaṃ. Reciting this for each [deity], one should first receive the empowerment of the crown of the five Buddhas. Furthermore, on the crown of the head is the Blessed One Vairocana, golden in color.
Visualize [the deity] seated in the mudrā of supreme enlightenment and recite: Oṃ bhū khaṃ abhiṣiñca māṃ. Visualize Akṣobhya, white in color, seated above the forehead in the earth-pressing mudrā, and recite: Vajrasattva abhiṣiñca māṃ. Visualize Ratnasambhava, the color of blue lapis lazuli, seated above the right ear in the mudrā of supreme generosity, and recite: Vajraratna abhiṣiñca māṃ. Visualize Amitābha, the color of vermilion, seated at the nape of the neck in the mudrā of the wheel of Dharma, and recite: Vajradharma abhiṣiñca māṃ. Visualize Amoghasiddhi, of variegated color, seated above the left ear in the mudrā of granting fearlessness, and recite: Vajrakarma abhiṣiñca māṃ. Furthermore, one should generate the Blessed One Amoghasiddhi with a white face, the two arms from the shoulders to the wrists being the color of meat, the remainder blue, from below the face to the navel pale red, the two thighs pale yellow, and from the knees downward the color white.
Next, the mudrās of these [deities] shall be explained. From the vajra-binding, cross the two thumbs, bend the tips of the two index fingers inward, and join them at the first joint of the middle fingers; this is the empowerment mudrā called "the supreme body of all Tathāgatas." Then, bind the crown [mudrā] in all directions.
In front, bind the rosary as if tying a knot with two vajra fists; behind, tie it in the same manner. With a graceful movement, release the ends and so forth so that silk streamers hang down on both sides. Finally, rub it with palms joined in the samapāṇi gesture and recite: vajra tuṣya hoḥ. Then, with the mantra vajra ratna abhiṣiñca māṃ, one should receive the empowerment of the vajra jewel rosary.
Next, the mudrā for this shall be explained: With the vajra palms facing downward, bend the two index fingers and join their tips to the thumbs. Lifting this from the heart, place it at the site of empowerment; this is the mudrā for the empowerment of the vajra jewel. Then, with the vidyā-mantra oṃ padma māla abhiṣiñca lokeśvara te sarahṛ, receive the empowerment of the lotus rosary. With the mantra oṃ abhiṣiñca māṃ and this mudrā, one should receive the empowerment of the crossed-vajra (viśvavajra) rosary.
From the samaya-mudrā of the vajra jewel, which arises from the vajra-binding, extend the ring and little fingers evenly and make them like a banner. In that way, the yogi becomes adorned with the vajra rosary and so forth. Then, as before, don the armor with the two syllables. While reciting hūṃ, receive the empowerment of the primordial vajra and the lord empowerment. Placing the vajra upon one's own head, while reciting that very hūṃ, one should receive the name empowerment.
Then, one should take up the vajra-vow of the siddhis: oṃ sarvatathāgatasamayādhipati tvaṃ abhiṣiñca māṃ mahāvajradhara. "This is the vajra of all the buddhas, the vajra of Vajrasattva. You too must always hold it; it is the vow of the Great Vajradhara." This is the secret: "This vajra is the supreme great bodhicitta of all those tathāgatas; do not abandon it, but hold it always." hrīḥ vajragarbha pati atiśrī hevajra nāma siddhya samaya tvaṃ bhūr bhuvaḥ svaḥ. Then, having perfectly worshipped oneself with the four secret offerings, such as the vajra weapon and so forth, one should hold the vajra with that very [mantra], ring the dharma-bell, and, having blessed the great mudrā of the samaya, recite the essence mantra. Having thus generated oneself, bind the great mudrā of glorious Vajrasattva and strive in the recitation of hūṃ. In the right eye, make a moon from ṭa; in the left, place ma and generate a sun maṇḍala. With hūṃ, the eyeballs are like the fire at the end of an eon; this is the vajra gaze. Then, mentally abiding in the direction of space, one should visualize a five-pronged vajra arising from hūṃ upon a wind maṇḍala beneath the vessel of the world, and in its center, the syllable ra.
Then, with that vajra possessing blazing light like the fire of the kalpa of destruction ignited by the winds at the end of time, one should reduce all the buddha-fields to ashes. Then, in the direction of space, one should visualize the Blessed One Vairocana in the form of a white syllable Khaṃ, the size of a trichiliocosm buddha-field, raining down a stream of nectar that washes away the burning of all the buddha-fields, which then remain filled with an ocean of milk agitated by garlands of waves. Then, the fire of the mountain boils the ocean of milk; in its center is a great lotus, surrounded by immeasurable smaller lotuses. At the base of that [great lotus], from the syllable Pra, one should visualize an infinite golden tortoise, and at the center of that lotus, the syllable Pra itself in the form of a golden syllable Khaṃ. One should also visualize the aforementioned Vairocana arriving from the direction of space and taking his seat. Then, with the mantra Hūṃ Suṃ Hūṃ, one should visualize that lotus as the king of mountains, Mount Meru, four-sided and composed of the four kinds of jewels, surrounded by the golden mountains and so forth. Reciting Oṃ Vajradṛḍho me bhava rakṣa sarvān svāhā, and performing the vajra-binding gesture (vajrabandha) extended [downward], one should touch the ground and consecrate it. Then, likewise, from the primordial vajra, one should emanate the palace of the king of the Paranirmita-vaśavartin gods, abiding in all directions of space.
In the abodes of all the gods, visualize various lotus seats. From the direction of space, having arrived, sit upon the central lotus seat in the sattva posture. Manifest the meditative concentrations and the formless absorptions, and with a body of a mental nature, go to the realm of Akaniṣṭha. Visualize yourself in the form of the Bodhisattva Mahāsattva Sarvārthasiddha, who has emerged after three incalculable eons. Furthermore, visualize all the Tathāgatas completely filling this buddhafield like a heap of sesame seeds, and recollect the form bodies and the very nature of phenomena (dharmatā) of all the Tathāgatas.
Then, there is the dharma of the definitive emergence of the Mahāyāna. Then, having recollected the Mahāyāna Bodhisattva Saṅgha, generate exceptional love for all sentient beings, all migratory beings, and all those included within all world systems; generate compassion for those tormented by the sufferings of the lower realms and so forth; generate joy toward all the Noble Ones; and maintain equanimity toward all worldly phenomena. Furthermore, cultivate the conviction that all phenomena are without intrinsic entity, like an illusion, and like an optical illusion. [Recite] the bodhicitta, the perfection of wisdom, the conduct of skillful means, the five families, the vajra and bell, the mudrās, and the status of the master.
Having manifested the giving of love, fearlessness, material goods, and the Dharma, and having demonstrated all the modes of definitive emergence through the three vehicles, as well as the conduct of the gateway of Secret Mantra, one should make the aspiration: "May I become Vairocana for the sake of accomplishing the benefit and supreme happiness of all sentient beings," and then enter into the immovable samādhi. Then, one should manifest the clear awakening through this sequence: sitting in the vajra posture, place the vajra fists upon it with the palms facing upward, and visualize the Sattvavajra at one's heart, meditating in this way. Then, all the Tathāgatas completely filled this buddhafield, just like a pod of sesame seeds. Then, all the Tathāgatas assembled and went to where the Bodhisattva Mahāsattva Sarvārthasiddhi was seated at the heart of enlightenment; having manifested the saṃbhogakāya specifically for that Bodhisattva, they spoke these words: "Noble son, why do you exert yourself in all these austerities without having realized the suchness of all the Tathāgatas? Do you think you will attain unexcelled, perfect, and complete enlightenment in this way?"
Then the bodhisattva mahāsattva Sarvārthasiddha, exhorted by all the tathāgatas, arose from the immovable samādhi. Having prostrated to all the tathāgatas, he addressed them in this way: "Blessed Ones, tathāgatas, what is suchness? How should it be accomplished? Please grant your instruction." When he had spoken thus, all those tathāgatas spoke with one voice: "Son of noble family, examine your own mind and rest in meditative equipoise. Recite and accomplish the naturally accomplished mantra as you wish: Oṃ cittaprativedhaṃ karomi. Then the bodhisattva addressed all the tathāgatas: "Blessed Ones, tathāgatas, I perceive that within my heart there is something like a moon maṇḍala." Then all the tathāgatas replied: "Son of noble family, because that mind is naturally luminous, it becomes exactly as it is purified. It is, for example, like a white cloth being dyed with color." Then, in order to expand the knowledge of the naturally luminous mind, all the tathāgatas [spoke] this naturally accomplished mantra: Oṃ bodhicittam utpādayāmi. By this, the bodhisattva mahāsattva again generated the mind of awakening. Then, having generated the mind of awakening by the command of all the tathāgatas, the bodhisattva—
He spoke thus: "That which is seen like a moon maṇḍala is seen as the moon maṇḍala itself." All the tathāgatas replied: "Samantabhadra, you have directly realized the generation of the mind that is the essence of all tathāgatas; therefore, accomplish it well. In order to stabilize that generation of the mind of all tathāgatas as Samantabhadra, contemplate your own mind as a vajra-form upon a moon maṇḍala by means of this mantra: OṂ TIṢṬHA VAJRA."
The bodhisattva replied: "Blessed One, I see the tathāgatas as vajras upon a moon maṇḍala." All the tathāgatas replied: "Stabilize this vajra-mind of the generation of the mind of all tathāgatas as Samantabhadra by means of this mantra: OṂ VAJRA-ĀTMAKO ’HAṂ."
Then, by the blessing of all the tathāgatas, all the vajra expanse of the body, speech, and mind of all the tathāgatas who are equally present throughout the entire expanse of space entered into that Sattvavajra. Then all the tathāgatas conferred upon the Blessed One, the great bodhisattva Sarvārthasiddhi, the vajra-name empowerment, saying: "Vajradhātu, Vajradhātu!"
Then the bodhisattva Vajradhātu addressed all those tathāgatas in this way:
"Blessed One, I see the bodies of all the Tathāgatas as being myself." All the Tathāgatas replied, "Great Being, therefore, you should recite and meditate at will upon this mantra, which establishes oneself as the Buddha-body endowed with all the supreme aspects: Oṃ yathā sarvatathāgata tathā ahaṃ. Then, as soon as those words were spoken, the Great Bodhisattva Vajradhātu, having manifested as a Tathāgata, prostrated to all the Tathāgatas and said: 'Blessed One, all Tathāgatas, please grant me your blessing and make this manifest enlightenment firm.' Then, as soon as he had spoken, all the Tathāgatas entered that Vajradhātu Tathāgata as the Vajrasattva. With the mantra 'Oṃ sarvatathāgata abhisaṃbodhidṛḍhavajra tiṣṭha,' they brought the manifest enlightenment to completion in order to stabilize him at his heart, the brow, the throat, and the crown, respectively, by means of Vajrasattvī, Vajraratnī, Vajradharmā, and Vajrakarmā. Then, emerging once more, by reciting the essence mantra 'Vajraratna abhiṣiñca,' the empowerment of the precious crown and the silk streamers was bestowed upon him. Then..."
"In brief, for the sake of benefiting all sentient beings throughout the entire world, turn the wheel of Dharma in whatever way will discipline them." Thus it is said. Likewise, by bestowing the empowerment of the subsequent authorization to "turn the wheels of the Vajra, the Jewel, the Lotus, the Action, and the Wrathful [deities]," the wisdom of the assembly of the noble Avalokiteśvara is generated. Through the activities of the Buddha’s emanations and the activities of the deeds of sentient beings, one is established in various activities themselves. One is then established in the abode of the king of the Paranirmita-vaśavartin gods within the entire desire realm. The Blessed One Vairocana remains there, surrounded by eighty million bodhisattvas, such as Vajrapāṇi and others.
Then, one should perform the self-consecration at the heart, the brow, the throat, and the crown of the head with this vidyā-mantra, "Oṃ vajra-dhātvīśvari hūṃ vajriṇi," together with the mudrā. Regarding the mudrā: "From the vajra-palms, cross the two thumbs, bend the tips of the index fingers, and join them at the joints of the level middle fingers; this is explained as the Vajradhātvīśvarī mudrā."
Having thus consecrated oneself, one will teach the Dharma of the gateway through the manner of the Perfection of Wisdom, beginning with: "This state of the Utterly Joyful [Bhūmi] is the state of the bodhisattvas," and so forth.
These texts teach the meditative absorption known as the "Initial Application." Having thus actualized the Initial Application, one should bind the Great Seal of Vajrasattva and, while reciting HŪṂ, emanate Vajrasattva and the other deities from their respective hearts. Having summoned all those Tathāgatas into the center of the maṇḍala as previously described, one should cause them to enter, bind, and be brought under control. Having become one with Vajrasattva and the others, one should place them in their own positions, from Vajrasattva and the rest down to Varuṇa, by means of the HŪṂ itself. This is the second meditative absorption, known as the "Supreme King of the Maṇḍala."
Then, having bound the second Vajra-Collection mudrā and recited OṂ VAJRA SAMAYA JAḤ JAḤ JAḤ HŪṂ BAṂ HOḤ, one should perform the collection preceded by the opening of the gates. Then, by that Vajra-Collection, the Great Vajra-Holder and so forth, together with the maṇḍala of the retinue of Buddhas and Bodhisattvas residing in all world systems, are caused to arrive. Reciting OṂ SARVA TATHĀGATA PĀDA VANDANAṂ KAROMI, one prostrates at the feet of all the Tathāgatas and utters this inspired utterance:
"O, how wonderful! The supreme conduct of the Bodhisattva Samantabhadra; the Tathāgata is beautiful in the center of the Tathāgata wheel."
Having thus spoken this inspired utterance, ...
All those Tathāgatas and their circles of Bodhisattva retinues, who had gathered from all the world systems of the ten directions, entered the heart of the Blessed One, the Great Vajradhara, through the blessings of all the Tathāgatas. Then, from the hearts of all those Tathāgatas, [the deities] from Vajramana up to Varuṇa were emanated. Having become one with those from Vajramana up to Varuṇa, they remained there and uttered this inspired utterance:
"O, how marvelous! By all the Buddhas,
The vast is primordially unborn.
All the atoms, however many there may be,
Have become one with the Buddhas."
Then, having bound all the vajra mudrās with great bliss, the yogins who strive in the recitation of "HŪṂ"—the Great Vajradhara and the others—should take [the empowerment] and imagine themselves as having been empowered by all the empowerments. In this way, having received the empowerment, one should summon, cause to enter, bind, and subjugate the vajra forms, sounds, smells, and tastes of the Great Vajradhara and the others, up to Varuṇa, by means of the action mudrās. Having offered the water for the feet and sealed them with the four mudrās, one should empower them with one's own empowerment. This is the third meditative stabilization, called "The Supreme of Actions."
In that regard, the application that definitively engages one in one's own activity is as follows: having bound the great mudrā of Vajrasattva, one should speak these words: "May you establish all realms of sentient beings in the state of the utterly pure, supreme joy!" HŪṂ. Likewise, having bound the great mudrās up to the Vajra Taste, one should speak these words: "May you establish all realms of sentient beings in the state of the utterly pure taste!" HŪṂ. Having thus meditated upon the three samādhis, one should again perform the vajra-gathering.
Then, while meditating on the great mudrā of Vajrasattva, one should recite the sublime one hundred and eight names just once: beginning with "Glorious Supreme Primordial Great Being" and ending with "Protector, through my devotion to you, may I today be accomplished as Vajrasattva." Thus one offers praise.
Then, having performed the summoning, entering, binding, and subduing with the secret hook previously explained, one should definitively arrange all the deities of the maṇḍala in their respective places. Then, having cleared away obstacles with the Vajra Yakṣa, and having constructed the fence and the lattice, one should close the gates with the vajra-fist and recite "OṂ VAJRA RAKṢA HAṂ." One should then perfectly protect everything with the mudrā of the Vajra Protection Samaya. Having bound the vajra-binding, one should join the thumbs and little fingers together.
The two index fingers joined together is the samaya mudrā of Vajrapāṇi. Then, having offered the water for the feet together with the syllable HŪṂ to the Blessed One, the glorious Vajrasattva, and his retinue, one should bind the primordial vajra. Generating the primordial vajra from the syllable HŪṂ upon the moon at one’s own heart, one should gaze upon the Blessed One and his retinue with the mantra "HŪṂ DṚŚYA." Then, reciting "JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA STVAṂ A HAṂ HŪṂ" three times, one should accomplish the Blessed One together with his retinue.
Then, one should likewise generate that vajra upon one’s own tongue and visualize the syllable HŪṂ on the tongues of all the deities; this is their dharma mudrā. Then, generating a crossed vajra from the syllable A at one’s own heart, one should perform the activity mudrās of Vajrasattva and the others while reciting HŪṂ. These arise from the dance:
"The three-pronged banner with three points,
Through the majestic posture, liberated from extremes and so forth,
Raising it like a flash of lightning and circling it in front—
This is explained as the Vajra Dance."
Furthermore, having bound the two vajra fists and resting the left at the hip, holding it at the heart with the right in the manner of praise is the activity mudrā of the Blessed One. Brandishing an arrow with the two vajra fists and casting it to the left is that of Vajracitta. Embracing oneself with those same two fists is that of Kīlikīla.
Forming those same two vajra fists in the manner of raising a victory banner is the mudrā of Vajradhūpā. Turning those same vajra fists palms upward and placing both hands on the two hips is the mudrā of Vajragarvā. Performing the ritual mudrās from the flower offerings up to the dance in the manner of the samaya mudrās constitutes the action mudrās. Regarding the action mudrās of those from Vajrarūpā up to Varuṇa and the others: those very mahāmudrās that correspond to their painted images are applied here in the manner of action mudrās, and thus they become action mudrās. The action mudrās of the Tathāgatas arise from the Tathāgata fist. Placing the left Tathāgata fist at the heart in the manner of holding the hem of the religious robe, while extending all the fingers of the right hand to touch the ground, is the mudrā of Akṣobhya. Placing that same hand in the manner of extending the right arm is the mudrā of Ratnasambhava. From the mudrā of Akṣobhya, holding the lotus stalk with the left hand that holds the hem of the robe, while the right hand is like opening the petals of a lotus, is the mudrā of Amitābha. From the mudrā of Akṣobhya, making the right hand like a three-pointed banner and placing it in the manner of granting fearlessness is the action mudrā of Amoghasiddhi. Binding the two vajra fists and holding both hands with pride, and...
Placing [the hands] in the manner of lifting is the mudrā of Vajrapāṇi. Placing the left hand at the heart while the right hand holds a sword is the mudrā of Mañjuśrī. Placing the two vajra fists at the site of empowerment is the mudrā of Ākāśagarbha. Whirling the vajra dance and then placing the hollowed palms at the crown of the head is the mudrā of Gaganagañja. Acting as if opening a lotus with the right and left hands is the mudrā of Avalokiteśvara. Acting as if spinning a firebrand is the mudrā of the one who turns the wheel of Dharma immediately upon generating the mind of enlightenment. Firmly squeezing the two vajra fists is the mudrā of Vajramuṣṭi. Making the little finger and the index finger like fangs is the activity mudrā of Vajrayakṣa. Then, one should seal everything with the great mudrās; the great mudrā of the glorious Vajrasattva has already been explained. The others should also be bound in accordance with what has been written. Following that, the Blessed One Vajrasattva is empowered with the Buddha garland and so forth. The Tathāgatas and those of the outer vajra family, up to Varuṇa, are also empowered with the vajra jewel empowerment. From Vajramanasija up to Vajrarasa, and the eight bodhisattvas beginning with Vajrapāṇi, should be empowered with the mudrā of the crown of the five buddhas.
Then, having prostrated with the mudrā of Vajralāsyā, one should truly exhort [the deity] with the suchness of the following: "Great passion, great bliss, great vajra, great wealth, great wisdom, and great activity—may I today be accomplished as Vajrasattva!" Then, having bound the mudrā of praise, one should offer a perfect praise with the one hundred and eight names. Having presented the water for the mouth, one should perfectly worship the Blessed One and his retinue with the five types of offerings, such as flowers, while reciting "vajraspharaṇa khaṃ hūṃ." One should also worship well with the twelve types of action mudrās, such as the Vajra-weapon and so forth. Then, having performed the four prostrations, one should meditate on the wisdom-self as the very essence of the body, speech, and mind of all deities with "oṃ vajrātmako ’haṃ." One should contemplate [the deity] as being like a reflection and as the very essence of suchness with "oṃ svabhāvaśuddho ’haṃ." One should meditate on all phenomena as the essence of all deities through the equality of selflessness, as the natural outflow of a single wisdom, with "oṃ sarvasamo ’haṃ." Then, having arranged the syllable "hūṃ" upon the vajra-moon at the heart of all deities, and while reciting that very syllable, one should bind the great mudrā of the Blessed One Vajrasattva and meditate while saying: "Supreme among all great accomplishments, great lord of the great lords, great passion, great bliss—may I become Vajrasattva!" Thus one should recite and meditate.
One should visualize that the sound of the syllable HŪṂ is proclaimed from the mouths of all the deities; by doing so, the recitation of all of them is accomplished. If one becomes weary from meditating, one should repeatedly offer praise with the one hundred and eight names, perform the twelve types of offerings, and prostrate. Through these, the invitation of all, the great offering, the self-consecration, and the explanation of the practice are completed.
Next, the practice and the subsequent practice of the Bharata and Viśikhala [traditions] shall be explained. In that regard, the HŪṂ song is the subsequent practice. Together with the vajra, bell, flute, lute, hand-drum, clay drum, large drum, and other musical instruments, as well as the clapping of hands, the HŪṂ song itself perfectly reveals the body, speech, and mind of glorious Vajrasattva; this is the subsequent practice. As it is said:
"Through the application of one's own deity as it is,
With the supreme body of all vajras,
And the ritual of song and music,
One should please [the deity] with the vajra itself.
Through the application of one's own deity as it is,
Exhorted by the root melody,
With the ritual of song and music,
One should ring the bell and sing the song.
Through the application of one's own deity as it is,
The supreme lord of various mudrās,
With the ritual of song and music,
One should also accomplish the samaya itself.
With the vajra, bell, and equal music,
And the music of various diligent efforts,
By properly reciting the ritual of one's own secret,
The right hand clapping is perfectly accomplished."
By this, all conceptualizations are exhorted into the vajra attire; having become the basis of one’s own deity, all samayas will be accomplished. Next, the response for the subsequent practice shall be explained: it should be performed with a gathering of disciples, a gathering of women who have been thoroughly trained, vajra dances, the application of offerings, and the application of offerings of various mudrās. In that regard, the vajra dance is as follows: dancing with the vajra dance, with great transformation and retention, dancing within the maṇḍala, and thoroughly reversing and applying it. Next, the mudrās, the responses to the mudrās, and the offerings of the various most secret mudrās shall be explained: "Adorned with all realizations by the deities such as Vajrasattva, whatever is performed through the causes of speech and signs—that is the dance. A face made of gold or silver, or likewise made of wood, or one’s own face or the faces of the deities, are established as the accomplished mudrās. Having practiced in that way once, thereafter one may act as one pleases. Eating everything and doing everything likewise, one acts according to the desires of one’s conduct. Whether rising or sitting, walking or likewise staying, laughing or speaking, wherever one acts and however one acts, whatever arises from whichever sense faculty, one should make that into its very essence. Through the application of non-meditative equipoise, one should accomplish one’s own deity. By this application of suchness..."
"Having accomplished all these, by constantly viewing everything as the very nature of Vajrasattva, one will achieve supreme accomplishment." Thus it is said. If, through meditating on the yoga of intense meditative equipoise, one becomes weary and wishes to abide in the yoga of non-equipoise, then at that time, one should place the Blessed One Vajrasattva in his own place by means of the Mahāmudrā. Having blessed oneself once with the Primordial Vajra, one should remain there. Having performed all the activities, one enters once again. By means of that very same initial yoga, one recites "Jaḥ Hūṃ Baṃ Hoḥ," causes the Blessed One to enter one's own body, binds the Mahāmudrā, sits in the center, and praises him with the one hundred and eight names. One should also make perfect offerings with flowers and so forth, as well as the twelve offering mudrās. Then, having prostrated, one should meditate in that same manner. If the mudrā becomes loose or if one wishes to release it, then at that time, one should stabilize it with the hundred-syllable mantra. When one wishes to request the deity to depart, either in the first stage or the second stage, then one should praise and make offerings with the one hundred and eight names. Having performed the offerings of flowers and so forth, and the offerings of the twelve types of mudrās, one should also prostrate with the yoga of the subsequent prostration using the Vajra-Grace mudrā. For the sake of the desired siddhi, one should also fully dedicate the roots of virtue. Then, whichever mudrā of Śrī Vajrasattva and so forth was produced from where, it should be released back to that very same place.
Then, by releasing the samaya-mudrās, one should say "vajra muḥ." Then, with the vajra-ratna mudrā emerging from the heart, one should confer empowerment while remaining at the place of one's own empowerment. One should bind the two index fingers in the manner of tying a rosary, and likewise bind the armor. Then, "oṃ vajra-ratna abhiṣiñca" is the essence-mantra for the empowerment of all mudrās. "sarva-mudrā maitrī-kuru vara-ka-vace vaṃ" is the essence-mantra for binding the armor. In this regard, the mudrā for this is as follows: having bound the vajra-binding (vajra-bandha), bend the two index fingers and join the tips of the two thumbs. Then, one should please [the deities] by clapping the palms together in an even manner. Then, one should exhort the Blessed One to depart, saying: "O you who are firm in the nature of primordial joy from beginning to end, the support for all these wandering beings, O Great Being, remain firm and please depart once again!" Having said this, one should release the flower-palms upward. Saying "hūṃ muḥ" as well, the Blessed One together with his retinue will depart. Just as the emanated maṇḍala and its assembly, one should also dissolve the wheel into one's own body through the application of the "well done" (sādhu) gesture. Then, having recited the hundred-syllable mantra and Vajrasattva three times, and having protected oneself with the mudrās of the primordial vajra, the vajra-yakṣa, and the vajra-fist, one should rise and perform the work of the stūpa.
One should remain engaged as comfortably as possible in virtuous activities such as reading the volumes of scripture. Having practiced in this way every day, for a period of one month, six months, or one year, or for as long as it takes until, through daily application, all maṇḍalas are seen directly; or until the maṇḍala described in the Mahāyoga is meditated upon; or until the maṇḍala is meditated upon within one's own heart—one should meditate until the maṇḍala is seen directly within one's own heart for a month, six months, a year, or for whatever duration of time is required.
The Blessed One has said: "For one who is unable to perform the meditation, one should perform the Mahāyoga and then recite the mantra of all [deities] one hundred thousand times." In this regard, this very Mahāyoga shall be explained: having followed the rituals from the preliminary protection of oneself up to the blessing of the samayasattva, and likewise having bound the mahāmudrā, one should mentally enter one's own body through the yoga of equality with space. Having bound the primordial vajra, one should emanate the maṇḍala as before upon the moon maṇḍala at one's own heart, which is equal to immeasurable buddhafields. Having entered in the proper manner, one should cast a flower garland upon one's head and bind it there. Then, one should follow the rituals up to the taking of the siddhi-vrata.
Within one’s own body, which is the very essence of glorious Vajrasattva, one should generate a seat of a variegated lotus from the syllable HRĪḤ at the location of all the deities. One should visualize that maṇḍala becoming one with one’s own body, like water and milk. Then, while the yogin remains seated reciting HŪṂ and binding the Great Seal (mahāmudrā) of Vajrasattva, with his body in the form of Vajrasattva, he should generate the great vajra of glorious Vajrasattva upon a variegated lotus in the direction of space outside his foundational body, using the syllables HŪṂ A. Meditating with HŪṂ VAJRO HAṂ, he should visualize that vajra as Vajrasattva.
Likewise, at the location of the vajra-tongue within one’s own body, the yogin remains seated reciting HŪṂ and binding the Great Seal of the Vajra-Taste. Using the syllables HŪṂ A, he should visualize the vajra-vessel of the Vajra-Taste upon a variegated lotus in the direction of space outside his foundational body. Meditating with HŪṂ VAJRA SARABHAÑJANAM AHAṂ, he should visualize that vajra-vessel of taste as the Lord Vajra-Taste.
Similarly, one should emanate the forms of all the deities in front. As before, they are summoned, entered, bound, and brought under control by means of the vajra hook and so forth. Binding the primordial vajra, one should gaze upon them all with the mantra HŪṂ DṚŚYA. Then, using the previously explained secret hook and the syllable HŪṂ, one should cause them all to enter their respective places. Furthermore, binding the primordial vajra—
Recite jaḥ hūṃ vaṃ hoḥ three times and, with samayas tvaṃ, generate the maṇḍala of light for all. Then, reciting samayas tvaṃ ahaṃ hūṃ, one should contemplate that by becoming one with the forms of the mahāmudrā of all the deities, one is the very essence of Vajrasattva. Then, visualizing a hūṃ on the tongues of all the deities, one should bind the karmamudrā and mahāmudrā of all the deities as before. Then, through the mental application of "Excellent!" toward the bodies and foundational forms of all the deities, one should cause all the Buddhas to enter as before and seal them with the four mudrās.
Next, the determination of the locations shall be explained: one should know that in front of the moon maṇḍala at the practitioner’s heart are Mahāsukha-Vajrasattva, Vajrapāṇi, and Vajramānasa. At the forehead are Kīlikīla and Ākāśagarbha. In the region of the throat are Lokeśvara and Vajrasmṛti. At the crown is Vajragarva. On the head is Vajravasanta. In the secret place of the groin is Vajramegha. In the two eyes is Vajraśarad. In the breasts, chest, and heart are the Vajrahemanta. To the left of Vajrasattva is Vajralāsyā. On the two rows of the practitioner’s teeth is Vajrahāsā. To the left of Vajradharma is Vajragītā. To the left of Vajragarva is Vajranṛtyā.
Regarding the sense bases of the mantrin’s body: the sense base of form is Vajra Form; the sense base of sound is Vajra Sound; the sense base of odor is Vajra Odor; and the sense base of taste is to be known as the placement of Vajra Taste. Within the wisdom [mind] is the noble Mañjuśrī. On the two shoulders is Gaganagañja. At the navel is the Turning of the Wheel of Dharma Immediately upon Generating the Mind of Enlightenment. At the waist is Vajra Fist. In the mouth is Vajra Yakṣa. Since the Tathāgatas are all-pervasive, no fixed location for them is asserted. At the time of releasing the mudrās, the mudrā of the Blessed One Vairocana is to be released at the crown of the head. Akṣobhya is at the location of Vajra Mind-born. Ratnasambhava is at the location of Kīlikīla. Amitābha is at the location of Vajra Affection. Amoghasiddhi is to be released at the location of Vajra Pride. Then, likewise, having blessed the heart, the brow, the throat, and the crown with the Primordial Vajra, one should stabilize it with the hundred-syllable mantra. Having conferred empowerment with the empowerment mudrās, one should don the armor oneself with the mudrā of the Supreme Armor. Then, likewise, having performed all the rituals up to the attainment of siddhi and the taking of the ascetic vows, one should perfectly worship oneself with the twelve types of action mudrās, such as the Vajra Weapon and so forth.
Having placed those offerings in their respective positions, one should prostrate with the mudrā of the Vajra Graceful One and, meditating upon the Mahāmudrā, take up the Vajra of Suchness. The suchness is expressed as: "The being without beginning or end, Vajrasattva, the Great Joy, Samantabhadra, the self of all, the Lord of Vajra Pride, the Blessed One, the Glorious Primordial Being." The syllable HŪṂ is the seed-syllable of the vajra. From the syllable A, one should visualize the bell as Vajragarvā and ring the Dharma bell.
"The Blessed One, that very supreme reality, is the supreme of all lords of existence, the supreme sovereign of the sublime, the supreme of the holy Dharma, and the one who acts according to the Sugata’s word. Existence is pure by nature; by its very essence, it is made free from existence. Through the being who is pure by nature, existence is made supreme."
This bell is the most secret nature of phenomena. It should be rung when making offerings to all the Tathāgatas or when accomplishing the deities. Because it enters into the realization of all phenomena, it purifies all obscurations, perfectly accomplishes the descent of all vajras, and is the dharma that brings about mastery and the complete accomplishment of what is to be achieved. Then, one should always rely upon the samaya of the great secret of all conceptualizations of the pure method. Regarding that, it is said: "The bliss of existence is extremely slight..."
"In order to purify great sufferings, the means for supreme bliss is always attained through this samaya. By relying upon all desired enjoyments exactly as one wishes, one should perform offerings to oneself and others through the yoga of one’s own deity." Thus it is said. The Blessed One is the samaya of the yoga of the great samaya of the unsurpassed Great Vehicle, the supreme secret of all the Tathāgatas. Why is that? Because it is said: "That which is not transgressed by any of the Tathāgatas is proclaimed as the 'seal of samaya,' for the sake of stabilizing the form of the mind." Furthermore, it is explained in this way: "As long as the supreme wise one remains in the state of saṃsāra..."
"Until then, one is able to act for the benefit of peerless sentient beings without passing into nirvāṇa. Through the secret, supreme samaya methods, one accomplishes merit and blessings, and as a sovereign of all siddhis, one constantly acts for the benefit of all wandering beings." Thus it is said. To clarify this very point, one should also recite the hūṃ; this is the samaya. Then, one should perform the song of the three samayas, the offerings, and ring the bell:
Oṃ! Because you arise from space and possess the marks,
The supreme, without beginning or end,
The nature of the Great Vajrasattva,
May you grant me the accomplishment of Vajrasattva!
Supreme among all great siddhis,
Great Sovereign, the Exalted Deity,
King of all Vajra-holders,
May you grant me the accomplishment of the Unchanging Supreme!
You are the sublime one, free from faults,
Delighting in the wake of all passion.
Great passion, great joy—
O Bhagavān, through that very suchness, grant me accomplishment!
Supreme among all the utterly pure,
Primordially the Tathāgata of beings,
Samantabhadra, the self of all—
Grant me accomplishment as a Bodhisattva!
Supreme among all great siddhis,
Through the mudrās of Mahāśvara and the rest,
And by praising the Great Vajra of Accomplishment,
May I become the self of the Lord of Vajra-Arrogance.
Then, as before, recite the three mantras beginning with vajrātmako ’ham. Likewise, through the yoga of being equal to space, enter into one’s own heart. From the primordial vajra, emanate the maṇḍala of Śrī Vajrasattva, the size of immeasurable Buddha-fields. Furthermore, visualizing the great mudrā of Vajrasattva, utter hūṃ and mentally abide in its center. From the "Vajra Born of Mind" and so forth, up to the end of the Water Deity, enter the great maṇḍala yoga by means of hūṃ itself. Recite the three mantras beginning with vajrātmako ’ham, and as before, generate the divine pride: "I am the very essence of the maṇḍala that blesses the primordial vajra, the suchness of the great samaya." Place a hūṃ in the center of the vajras located at the hearts of all the deities. Likewise, meditate that "I am all of them" for one month, six months, or one year.
One should meditate for as long as it takes to directly perceive that great moon maṇḍala at one’s own heart; then, the maṇḍala should be drawn. This is the preliminary ritual of approach. Having performed the preliminary approach, one should draw the maṇḍala through the great yoga itself, whether daily, monthly, or annually.
In that regard, first of all, being fully equipped with all the necessary materials, one should perform a fire offering of powdered human bone and a fire offering of wrathful activity in the center of the desired site to repel the obstructors of the maṇṍala, and then perform a fire offering to pacify oneself and the disciples. Then, having expelled the malevolent beings with Vajrayakṣa and protected the site, one should sprinkle white mustard seeds, water, and ashes over it while reciting that same mantra seven times. One should then dig a pit of about one cubit or one fathom in that area of the ground, remove hair, bones, chaff, charcoal, ash, and so forth, and fill it with clean, fragrant soil. One should then sprinkle it with incense water over which the Vajra-peak mantra has been recited, and tamp it down until it is firm.
Within a multi-storied building that is perfectly level and has four doors, adorned with four archways and surrounded by fine door-panels at the four entrances, a highly skilled disciple should begin from the eastern direction and thoroughly smear the ground with the five products of a cow while reciting the Vajrayakṣa mantra, and perform a sprinkling purification with incense water over which that same mantra has been recited.
One should place all the precious gems, grains, and medicinal herbs, over which the mantra has been recited seven times, into the center of the earth; this is the ritual for completely purifying the ground. Then, in that place where the earth has been thoroughly purified and well-compacted, one should dispel obstructing spirits with the Vajrayakṣa. One should sprinkle white mustard seeds, water, and ashes, over which the Vajrayakṣa mantra has been recited seven times. Furthermore, a highly skilled disciple should smear the area well with the five products of a cow over which the Vajrayakṣa mantra has been recited, and also perform a purification sprinkling with scented water. Then, all the precious gems, grains, and medicinal herbs, over which the recitation has been performed seven times, should be placed in the center of that portion of the earth; this too is the ritual for purifying the ground here. Then, a highly skilled disciple should begin from the eastern direction of the site and smear it with fragrances over which the Vajrayakṣa has been recited. Then, one should adorn it with Buddhas, Bodhisattvas, and assemblies of vidyās, whether in cast metal, carved in relief, or painted in frescoes, and finally beautify it with a perimeter of colored lines. One should hang supreme victory banners, excellent canopies, and bells, and offer flowers, lamps, flower garlands, nets, half-nets, crescent moons, vajra-moons, jewels, banners, and wreaths. Having made perfect offerings with the four gates, incense burners placed in the four intermediate directions, music, songs, and dances, [one should proceed].
Placing the hand upon the ground, one should recite the syllable HŪṂ and the hundred-syllable mantra seven times. This is the ritual for taking possession of the site. Then, sitting in the center of the maṇḍala ground, one should perform the destruction of obstructors and so forth exactly as prescribed. Having emanated the maṇḍala with the primordial vajra and preceded by prostrations and so forth, one takes the vows, generates the deity yoga, the celestial mansion, and the seats, and sits in the center in the sattvaparyaṅka posture. One should then generate enthusiasm in this way:
"Today my life has borne fruit;
My living is also fruitful.
I am without doubt
That I have become equal to the deities and the samaya.
Through the single mind of bodhicitta,
I shall become irreversible.
Today I am born into the family of the Tathāgatas;
Of this I have no doubt.
Today is my auspicious day;
I perform the unsurpassed sacrifice.
By inviting all the Buddhas,
Today I am the supreme assembly."
Then, prostrating with the whole body and offering incense, one should supplicate all the Buddhas:
"All Buddhas residing in every direction without exception,
Please attend to me!
I, who am called [name],
Shall draw the maṇḍala of the Vajra-holder.
May all Buddhas come here today
And grant accomplishments here!"
Thus one speaks. Having prostrated with all limbs, one meditates on the three samādhis known as the "Initial Application," the "Supreme Maṇḍala," and the "Supreme Activity."
Having performed all the rituals as before, one should be diligent in the recitation of HŪṂ and meditate upon the Great Seal (mahāmudrā). Then, in order to draw the maṇḍala, one should imagine that all the tathāgatas are making a supplication to oneself:
"Bhagavān, we supplicate you:
Great passion is great bliss;
The very permanence of this essence,
May you swiftly accomplish great bliss!"
Thus one should imagine the supplication. Then, arising from that state, one should prostrate at the feet of all the tathāgatas and imagine that all the tathāgatas completely fill the sky. Then:
"I myself am the Vajra-holder;
I myself am Vajrasattva.
I am the great king of the Buddhas;
I am the powerful Vajra-holder.
I am the king, the lord of yoga;
I am the firm Vajrapāṇi.
I am the great lord of the Vajra;
I shall not forsake the blessing."
One should utter "HŪṂ."
"The master who has attained the supreme three samayas
Should hold the vajra and bell with his own mudrā
And perform all the rituals of the wheel.
By entering into equality in all conceptualizations,
One should accomplish all maṇḍalas.
This seal called the 'Three Samayas'
Is the means for accomplishing the Secret Mantra.
In the rituals for all siddhis,
By thoroughly invoking with the vajra and bell,
Even if the ritual is redundant or incomplete,
It will be accomplished; one should not disparage it."
Then, one should manifest all the maṇḍalas.
First, with the ādivajra (primordial vajra), one should recite hūṃ vajra uttiṣṭha mahāmaṇḍala utpādaya and place the maṇḍala in the direction of space. One should then bless oneself as that very ādivajra with the syllable hūṃ, and further visualizing oneself as the mahāmudrā (great seal), one should place the mantra vajra tiṣṭha maṭa upon the two eyes. Rising in that manner and remaining in the mudrā, one should look in all directions. With pride, uttering hūṃ, one should go forth and visualize a viśvavajra (double vajra) arising from the syllable a beneath both feet. Starting from the feet, one should cultivate the firm conviction that the entire portion of the earth, equal in extent to the whole of space, has become vajra. With the vajra gaze, one should also clear away obstacles with the left hand, establishing the boundaries of the maṇḍala in all directions—clockwise, above, below, and throughout the reaches of space—and construct the fence and lattice.
Then, opening the door with the door-opening mudrā, one should summon the maṇḍala of the secret form of the four-faced, four-armed essence of the vajrahetu (vajra cause) by means of this mantra and mudrā: oṃ vajramaṇḍala hūṃ jaḥ. Forming the vajracakra (vajra wheel) mudrā—which summons all maṇḍalas—by making the thumbs and index fingers into vajras from the two vajramuṣṭi (vajra fists), one should bless the maṇḍala with this mantra and mudrā: oṃ mahāvajracakra adhiṣṭhasiddhya hūṃ. The mudrā for this is to rotate the two vajramuṣṭi in the manner of a wheel, like the circling of a firebrand. Then, to the khadira-wood pegs, [one should visualize] Ananta and...
One should visualize Vijaya, Meghasvara, and Mahodara respectively as the Universal Monarch of the upper wheel, Vajra-Hūṃkāra, the noble Mañjuśrī-Yamāntaka, Mahāvajra, and Hayagrīva. Below them, one should generate a single-pointed vajra, anoint it with red sandalwood, bind it with a red thread and a red flower garland, and recite the mantra "HŪṂ KRODAYA TRIṬA TRIṬA TRIṬAMAṬA" one hundred and eight times. Holding it with the left vajra-fist, one should strike the four corners of the outer maṇḍala with a vajra-hammer, beginning from the direction of Īśāna.
Then, having cleared away obstacles and performed protection with Vajrayakṣa, one should likewise close the gates with the vajra-fist. Having perfectly protected the defenses with Vajrayakṣa, one should place the flask thoroughly consecrated by Vajrayakṣa at the entrance of the maṇḍala for the purpose of sprinkling purification water. Then, having recited the mantra of Vajrayakṣa itself over the incense water, one should anoint the ground of the maṇḍala while reciting that same mantra.
Next, having prepared a fragrance maṇḍala at the locations of all the deities and having sprinkled it with the hand, one should recite "HŪṂ" seven times over them. From the direction of space, one should cause Śrī Vajrasattva and the others to descend into those places, cause them to enter with the syllable HŪṂ itself, and worship them with the five types of offerings. Then, one should offer the torma outside.
The Victorious Vase (vijaya-kalaśa) should be endowed with the characteristics as previously described. Having properly filled it with medicinal herbs, grains, precious gems, and so forth, and having added a small amount of water, one should place the offering water (argha) upon the vase, over which the mantras of Vajrayakṣa, Vajrajvalānalārka, and Vajrasattva have each been recited one hundred and eight times. Then, having recited the mantra one hundred and eight times over the vajra held with one's own samaya-mudrā and over a branch of flowers, one should place the flowers inside and fumigate it with incense. Subsequently, for the purpose of empowerment, it should be placed before Vajrasattva. On the second day, one should perform the recitation over it three times a day. Having thus performed the vase approach (sevā), one should perform one hundred and eight burnt offerings (homa) of ghee and so forth for each of Vajrayakṣa, Vajrasattva, and Buddhalocanā; this is the ritual for the preparatory burnt offering.
Then, one should offer a perfect praise to the Blessed One with the one hundred and eight names and properly worship the Blessed One together with his retinue with the twelve offerings. Having prostrated as before and presented the offering water, one should perform the ritual for the preparatory consecration of the disciples. In that regard, first, holding flowers in their hands, the disciples should prostrate to the preceptor and say:
"O Great Joy, you are my teacher;
O Preceptor, please attend to me.
I seek the Great Protector,
Who reveals the way of the Bodhisattvas.
Please grant me the reality of the samaya."
Grant me also the bodhicitta. Grant me the three refuges: the Buddha, the Dharma, and the Saṅgha. O Protector, I shall enter the supreme city of great liberation.
Then, the master should generate a moon maṇḍala at the disciple’s heart with the syllable samayāḥ. Upon that, one should visualize a five-pronged vajra arising from hūṃ. Taking the vajra with the right hand, one should place the vajra at one’s own heart with the essence mantra: surate samayas tvaṃ hoḥ vajrasiddhyi yathā sukhaṃ.
Then, one should have [the disciple] perform the confession of misdeeds and so forth:
Having thoroughly gathered all conceptual thoughts without exception, listen with a most excellent intention. The Sugatas, such as Vajrasattva and the rest, will not bestow their blessings upon a forgetful mind. Whatever non-virtue I have committed through lack of self-control, or whatever I have rejoiced in or been urged to do, I now confess each and every one of them without exception in the presence of supreme enlightenment.
I rejoice in the two accumulations of the Sugatas without exception, and in the profound and boundless [deeds] of their sons, who accomplish the welfare of all beings without exception, as well as in others besides them. I take refuge in the Sugatas who dwell within the lotuses of all the families, whose hearts are moved by the heat of compassion, whose wisdom is stainless, and who have conquered the entire host of delusion.
With a most supreme mind, [you are] the Joyful Grove; by destroying the base, you are the Wheel; you are the manner that overcomes the bonds of existence.
I take refuge in the supreme speech, the supreme Dharma.
I seek refuge in the assembly of those with great compassion and victorious intelligence, who destroy the poison of the snakes of attachment and the like.
I prostrate to those who are free from cyclic existence.
Following the cause, through the power of the result over the domain of the dominant condition, I shall be victorious over the hosts of enemies.
I have grasped the perfect knowledge of awakening, which is rooted in individual realization and compassion.
In order to fully ripen sentient beings, to protect them, or to purify my own mind in its true state, I give everything away without regard, like a blade of grass.
Likewise, for the sake of purifying myself and others, I shall practice at every single moment the unsurpassed ethical discipline, patience, diligence, meditative concentration, and insight.
In order that these beings may attain the vast mastery of the Sugatas' mantras and the constant, spontaneous accomplishment of the Dharma Kings, I shall remain here like the sky.
Recite this three times.
By this perfect gathering of my roots of virtue, I shall completely renounce everything.
I shall generate a mind of equanimity toward all sentient beings.
Having tamed all sentient beings through all vehicles and all varieties of skillful means, I shall establish them in the realm of non-abiding nirvana.
I shall generate the mind of awakening, thinking: "Even though all sentient beings have already passed into parinirvāṇa, not a single sentient being has ever been led beyond suffering." I shall realize that all phenomena are without arising. With an undistracted mind and the wisdom of omniscience, I shall train in the six perfections. I shall correctly realize the way of the single vehicle. I shall train in order to discern and abide in the thirty-seven factors of enlightenment. I shall apply myself with diligence in order to discern the ten powers, the four fearlessnesses, the four types of perfect analytical knowledge, and the unique qualities of a buddha. Likewise, I shall abide in and accomplish all the immeasurable qualities of a buddha without exception. This is the vajra-like generation of the mind of great enlightenment of the bodhisattvas; it is the father of all tathāgatas, the one who acts according to the commands of all tathāgatas, and the eldest son of all tathāgatas—this is the Blessed One Samantabhadra. By the power of the roots of virtue perfectly completed just as they are, may I abide in this generation of the mind.
Having completed the "Conduct of Samantabhadra Abiding in Infinite Bliss," one should bring the entire assembly of disciples to maturity by correctly teaching the many classifications up to the "Lord of Bliss," and should firmly establish them in the exaltation of supreme joy. Then, the Great Glorious One should give scent into the hands of the disciples, and with great joy, offer flowers and incense. With the eyes, one should offer a lamp and recite "vajrahasa ha." Then, one should give the disciples a tooth-stick made of aśvattha wood, which has been protected by the supreme mudrā, anointed with scent, and bound with flowers, as well as fresh kuśa grass over which "vajra tiṣṭha" has been recited. Then, one should tie a protection cord with three knots on the left arm, recite "oṃ vajra rakṣa haṃ," and bind it oneself. Then, one should don the armor of loving-kindness accompanied by the mudrā of "oṃ buddhamaitrī vajra rakṣa haṃ." The mudrā for this is as follows: "Having bound the two vajra fists, and making a knot with the two index fingers—if one dons this armor upon oneself or another, it will become a constant protection." One should place "oṃ vajrasattva uṣṇīṣa hūṃ phaṭ" upon the crown of the disciples' heads. Then, the mudrā for this is explained: "Having firmly formed the vajra-binding, and having placed the thumbs in the hollow of the palms, covering the tips of the index fingers is known as the 'Sattva Uṣṇīṣa'." Then, one should address the disciples in this way:
"O fair-faced ones, arise and pay homage to the Tathāgatas! Tomorrow you shall behold the city of Great Liberation." This is the ritual for the preliminary residence of the disciples.
Then, having made offerings and presented incense, one should invite the Blessed One together with his retinue, requesting them to be present:
"Homage to the Blessed Vajrasattva, the King of Vidyā-mantras. Out of compassion for me, and out of compassion for the disciples, and for the sake of making offerings to you, I wish to draw the maṇḍala tomorrow. O Blessed One, since I am devoted, it is right that you grant your permission.
O Buddhas, protectors of the world, and those filled with compassion; O Bodhisattvas, Arhats, and whatever other deities of secret mantra; O world-protecting gods, and whatever powerful spirits; and whatever beings who possess the divine eye and delight in the Teaching—please turn your attention toward me.
I, who am called [name], shall tomorrow draw the excellent maṇḍala named [name] to the best of my ability according to the ritual. Having turned your compassionate minds toward me and my disciples, I pray that you all bless the assembly within the maṇḍala."
Reciting this three times is the ritual for the preliminary residence of the deities. Then, having prostrated to the Blessed One and praised him with the "One Hundred and Eight Names," and having made perfect offerings preceded by the presentation of the water for the feet, one should prostrate and explain the profound and vast Dharma to the disciples.
The master, together with the assembly of disciples, should sleep on the edge of the maṇḍala site. Then, at the time of dawn, having first performed the ritual ablution and engaged in the deity yoga, one should begin drawing the maṇḍala at the time of sunrise. In that same manner, having generated the primordial vajra, one should first separately boil the threads—red, green, blue, yellow, and white—with fragrant scents. Then, having arranged them in this very sequence, one should visualize the Tathāgatas Amitābha, Amoghasiddhi, Akṣobhya, Ratnasambhava, and Vairocana upon the threads from the seed syllables HRĪḤ, A, HŪṂ, TRĀṂ, and OṂ. One should then imagine that Amitābha and the other Tathāgatas, residing in their respective directions, perfectly emit the threads from their own hearts via the light rays of their respective seed syllables. Then, with the blazing gaze and the hook, one should place the syllables JAḤ and HI at the two eyes; having summoned them with the blazing gaze and the hook, one should place them in one's two hands. With those placed in one's hands, one should fill and twist the outer threads while reciting: anyonyānugataḥ sarvadharmāḥ sphara sphara anupraviṣṭaḥ sarvadharmā atyantanupraviṣṭaḥ sarvadharmāḥ hūṃ. Then, having placed them in a vessel of gold or the like smeared with fragrant scents and scattered with flowers, one should make perfect offerings.
"Oṃ vajrasamayasūtramatikrama hūṃ." Reciting this, one should hold [the cord] with two vajra-fists and perform one hundred and eight recitations. Then, having smeared the maṇḍala with fragrant substances and scattered loose flowers, one should perfectly worship the Blessed One residing in the sky with flowers and so forth, as well as songs and music. Visualizing the syllables ja in the right and left eyes as yellow suns and moons, and mentally reciting hūṃ, one transforms oneself into Vairocana. Reciting "Vajrakarma," one draws forth the supreme assistant for the practice from one's own heart in the form of a Vajra-Action deity and emits them. Reciting hūṃ, one should again contemplate oneself as the Great Vajra-Holder. Having anointed the cord with fragrant substances and white pigment mixed with white mustard seeds, one should hold that cord with the initial vajra-fist and proceed as is convenient thereafter. In this sequence, the lines should be struck.
In that regard, first of all, having prostrated to all the Tathāgatas, one should place the cord into the hands of the supreme assistant for the practice, who has the form of a Vajra-Action deity, using the syllable ja. Contemplating all directions as equal, the master should stand in the west, face east, and strike the Brahmā-line. Then, standing in the south and facing north, one should strike the second Brahmā-line. Then, standing in the southeast corner and facing north, one should strike the eastern side-line of the outer maṇḍala.
Then, standing in the northwest corner and facing south, one should strike the western side line. Likewise, standing in that same place and facing east, one should strike the northern side line. Again, sitting in the southeast corner and facing west, one should strike the southern side line. In the same manner, one should understand how to strike the lines for the courtyard and the deity platforms; in all cases, the master and the supreme practice companion should move in a circumambulatory fashion.
Then, standing in the southeast corner, one should stretch the cord to the northwest corner and strike the line. Furthermore, sitting in the southwest corner, one should stretch the cord to the northeast corner and strike the line. This should be understood. Next, the doors and door-surrounds are to be marked. The mantra for striking the lines is: OṂ VAJRA SAMAYA SŪTRA MĀTIKRAMA HŪṂ. One should say "JAḤ JAḤ JAḤ" three times, and the supreme practice companion should pull the cord.
In that regard, all doors and door-surrounds should be one-eighth of the [mandala's] width. The door-jambs, the ledges, and the deity platforms should be half the size of the doors. The area for the five-colored powders should be half the size of the ledges. The measurement of the archways (toraṇa) should be three times the size of the doors. The inner maṇḍala is half the size of the outer maṇḍala; it is square, with four doors and eight pillars. Without archways, the lines should be properly struck. In the center of the maṇḍala, there should be a kīla made of acacia wood, the lower part of which is like a single-pointed vajra.
The upper part should be made like a five-pronged vajra and generated from the syllable HŪṂ. Recite "OṂ VAJRA KĪLI KĪLAYA SARVA VIGHNĀN BANDHA HŪṂ PHAṬ" one hundred and eight times, and strike with the vajra. Then, using a cord attached to that, one should lay the lines for the vajra garland on the exterior of the inner maṇḍala. For that, one should lay the lines for the eight pillars, which are equal to one-eighth of the maṇḍala, in equal proportions. The line for the pillar of the eastern section should be laid while standing in the southern section and facing north. The line for the pillar of the western section should be laid while standing in the northern section and facing south. The line for the pillar of the northern section should be laid while standing in the western section and facing east. The line for the pillar of the southern section should be laid while standing in the eastern section and facing west.
Now, the procedure for laying the lines as taught in the scriptures will be explained:
"Then the lines are to be laid
With a cord of double length;
Since it measures all of space,
The immeasurable is the measure.
The excellent abode of all Buddhas,
Where all directions are equal.
By laying four lines—east, west, north, and south—
The eight-part maṇḍala is formed:
Four-cornered, with four gates,
Perfectly surrounded by courtyards,
Endowed with four archways,
And a mass of blazing, radiant light.
In the corners of all maṇḍalas,
And at the junctions of the gates and gate-frames,
Adorned with vajras and jewels
Resting upon half-moons."
The four corners are due to its being without inequality; the four gates are mindfulness and the [five] faculties. The four archways are the meditative concentrations; the cornices should be known as the samādhis. The stable vajra-lords upon the cornices are the goddesses of the dhāraṇīs making offerings. Though variegated with all ornaments, they fulfill all intentions. The various supreme movements of those to be trained are the sounding of silk banners and bells. The mirror-like wisdom is the realization of the non-existent; the flower garlands are the branches of enlightenment. The lattices and half-lattices are the supreme jewels; it is perfectly endowed with the sun and moon. It is the inexhaustible bliss of all-accomplishment, renowned as "Great Bliss." This is the outer maṇḍala.
The inner maṇḍala within that is similar to the eightfold maṇḍala. By completely laying the vajra lines, it is renowned as the "Vajra Wheel." Because the bodhicitta is the Great Vehicle, and by thoroughly circling the vajra lines, one completely lays the vajra lines and correctly draws the Vajra Wheel. Having correctly drawn it, the supreme of all, the city whose nature is great liberation, which is beginningless and supreme, the directions are all equal.
Then, recite: OṂ SUMBHANI SUMBHA HŪṂ | GṚHṆA GṚHṆA HŪṂ | GṚHṆĀPAYA GṚHṆĀPAYA HŪṂ | ĀNAYA HO | BHAGAVĀN VAJRA HŪṂ PHAṬ. Having said this, extract the kīla situated at the center of the maṇḍala. Fill the hole of the kīla with the five-colored powders explained below and make it level. Then, generate the sun and moon from the syllable HI in the two eyes, and opening the gates with the wrathful gaze, look everywhere.
Next, the purification of the pigments shall be explained. By reciting "OṂ VAJRA CITRA SAMAYA [HŪṂ]" seven times while maintaining this mudrā, all the pigments will be transformed into the nature of vajra. Thus spoke the Blessed One, the Great Vajradhara.
The mudrā for this is as follows: From the two vajra mudrās, join the tips of the index fingers together. Having done so, summon all the pigments with a blazing gaze. At the end of the syllable "HI," one should bind and apply the mudrā of the wrathful deity Tiriṇṭiṇṭi.
Regarding the pigments: into the white pigment, one should insert the subtle atoms of the white Tathāgata; into the yellow, the yellow; into the blue, the blue; into the green, the green; and into the red, the red. At the time of purification with the aforementioned blazing gaze, one should first begin applying the pigments with the primordial vajra. Starting from the direction of Īśāna (northeast), apply all the pigments in a clockwise direction while reciting "HŪṂ." Thereafter, apply the pigments as one pleases.
The sequence for applying the pigments is as follows: red, green, blue, and yellow; the white is to be placed on the innermost side of all. Having thus drawn the maṇḍala, place an image of the glorious Vajrasattva—such as a cast statue or the like, possessing the characteristics previously explained—upon a multicolored lotus seat at the center of the maṇḍala. Then, having invited him into the space of the sky with the syllable "HŪṂ," one should merge him into oneness with the physical form.
In the same way, this should be understood for all [deities]. For the heart-mantra for the arrangement of all the gods is this very hūṃ. In front of that is Vajramānasa, pale red in color, wearing the crowns of the five tathāgatas, holding a flowered bow with his left vajra-fist, and diligently brandishing an arrow with a single-pointed vajra tip in his right hand. To his right is Vajrakīlaka, whose color is the same as Vajramānasa, and who dwells in the manner of an embrace, holding a five-pointed red ādi-vajra with his two hands bound in vajra-fists toward his own heart. Behind him is Vajrasmṛti, pale blue in color, holding a makara-banner in his right hand and dwelling with pride upon his seat with his left hand. To his left is Vajragarva, with a color like refined gold, holding two five-pointed vajras with his vajra-fists and displaying pride at his two hips, his head slightly bowed to the left in a graceful manner. In the southeast corner of that very inner maṇḍala is Pramoda, whose color is the same as Vajramānasa. In the southwest corner is Pramodā, whose color is the same as Kīlaka. In the northwest corner is Vajralocanā, whose color is the same as Vajrasmṛti. In the northeast corner is Mahāśrī, whose color is the same as Vajragarva.
These [deities] also hold, in their respective order, a flower casket, an incense burner, a lamp stand, and a perfume conch, with their palms opened toward their own crowns. Outside the vajra garland, in the east, is the Blessed One Akṣobhya, white in color, holding a five-pronged vajra and seated in the earth-touching mudrā. To his right is Vajrapāṇi, holding a vajra and bell, with his left hand in the gesture of pride. To his left is Mañjuśrī Kumārabhūta, with a complexion like the sky, wearing the attire of a youth, smiling, and with four hands brandishing four swords and striking the Tathāgatas. Inside the vajra garland, in the south, is Ratnasambhava, with a color like blue lapis lazuli, holding a supreme jewel with his hand in the gesture of supreme generosity. To his right is the Bodhisattva Ākāśagarbha, with a color like emerald, binding a garland of empowerment upon his own head, with a smiling face. To his left is Gaganagañja, with a multicolored body, holding a crossed vajra and a multicolored bell, seated with a proud vajra-dance and a smiling face. Inside the vajra garland, in the west, is Amitābha, with a color like refined gold, holding a lotus and teaching the Dharma with the mudrā of turning the wheel of Dharma. To his right is Lokeśvara, pale red in color.
With the left hand held in a gesture of pride, she grasps the stem of a lotus, while the right hand opens it at her heart. To her left is the deity who turned the wheel of Dharma immediately upon generating the mind of enlightenment; he is golden in color, with his left hand resting on the seat, and his right hand holding an eight-spoked vajra-wheel at the tip of the middle finger, poised as if to turn it toward his heart. He sits with a radiant smile. In the northern sector within the vajra garland is Amoghasiddhi, multicolored in hue, holding a crossed vajra with the mudrā of granting fearlessness. To his right is Vajramuṣṭi, golden in color, holding a five-pronged vajra with the samaya-muṣṭi and smiling radiantly. To his left is Vajrayakṣa, blue in color, with bared vajra fangs and a mass of blazing garlands of light. He sits in a terrifying manner with a face clearly laughing "ha ha," holding vajra-fang weapons with both vajra-fists and placing them at the corners of his mouth. On the deity ledge of the outer maṇḍala, in the southeastern direction, is Vajralāsyā. She has the color of Vajracittaja, and holding two five-pronged vajras with both vajra-fists, she bows her head to the left in a gesture of homage.
In the southwest is Vajrahāsa, similar in color to Vajrakīlika, holding two vajras each with two rows of teeth and displaying a laughing gesture, while his left hand rests upon the seat. In the northwest is Mahāvajragītā, whose body color accords with Vajrasmṛti, playing the vajra lute. In the northeast is Vajranṛtyā, whose body color accords with Vajragarvā, holding a three-pointed vajra in both hands and performing a dance. At the two eastern gates, both inner and outer, are Vajrarūpā, whose body color accords with Vajracittodbhava, holding a mirror in her hand. At the two southern gates are Vajraśabdā, whose body color accords with Vajrakīlika, diligently playing the lute. At the two western gates are Vajragandhā, whose body color accords with Vajrasmṛti, holding a conch vessel of fragrance in her hand. At the two northern gates are Vajrarasā, whose body color accords with Vajragarvā, holding a vessel of taste in her hand. Therefore, these are asserted to be Vajrāṅkuśā and the others themselves; for the mirror, the lute, the vessel of fragrance, and the vessel of taste are the hand-symbols of form and the other [sensory objects]. The Root Tantra states that Vajrāṅkuśā and the others are the hand-symbols of the vajra hook and so forth.
Within the courtyard of the outer maṇḍala, the lords of the desire realm, together with their consorts, should be drawn according to the mahāmudrās taught in the Āryatattvasaṃgraha, following the sequence previously explained, up to Varuṇa. In that regard, those from the glorious Vajrasattva down to Vajrarūpa are seated in the sattvaparyaṅka posture. The Tathāgatas are seated in the vajraparyaṅka posture. Vajrasattva is seated facing the eastern direction. The remaining deities should be drawn looking toward their respective lords.
Having thus drawn the great maṇḍala, when the time for the afternoon boundary has arrived, one should perform the application of the glorious Vajra-Hūṃkāra. Binding the tiriṇṭiṇṭi wrathful gesture and reciting "Vajra" and the four "Hūṃs," one should enter the great maṇḍala. Then, having performed seven circumambulations, one should ring the vajra and bell to pacify any faults of excess or omission and gaze upon the maṇḍala. Then, having offered a flower garland to the Blessed One, one should take it up in the manner of a dance and bind it to one's own head with the mantra for the empowerment of the garland, and perform the opening of the gates as prescribed.
Then, having performed the yoga of the glorious Vajrasattva, one should recite "Suratavajro Hūṃ" and so forth, as well as one's own name. Binding the mahāmudrā of the Blessed One Vajrasattva, one should recite "Hūṃ Āḥ."
At the center of the maṇḍala of glorious Vajrasattva, one should visualize oneself in the form of a vajra. Then, having clearly conceived the vajra pride with "HŪṂ VAJRO ’HAṂ," and with "HŪṂ VAJRASATTVO ’HAṂ," one should visualize oneself as the very essence of the great mudrā of Vajrasattva. Likewise, having bound the great mudrās up to the vajra-flavor, and with "HŪṂ ĀḤ," one should visualize a vessel for the vajra-flavor at the place of the vajra-flavor. Then, having conceived the pride of the mudrā with "HŪṂ VAJRARASABHAÑJANO ’HAṂ," and with "HŪṂ VAJRARASO ’HAṂ," one should visualize oneself as the form of the mudrā, the very essence of the great mudrā of the vajra-flavor.
Then, having performed the vajra-gathering and the praise with the one hundred and eight names in that same manner, one should sit in the vajrasattva posture before the Vajra-holder. Having invited the Blessed One together with his retinue into that visualized maṇḍala by means of the secret hook, and having likewise performed the expulsion of obstructors and so forth with the Vajra-yakṣa, one should close the doors with the vajra-fist. Having perfectly protected all with the protection of the Vajra-yakṣa, and having likewise offered the water for the feet, one should accomplish the practice with the primordial vajra.
Then, likewise visualizing a HŪṂ on the tongues of all the deities, and having presented the activity mudrās and the great mudrās to all from glorious Vajrasattva down to Varuṇa, one should proceed.
One should empower them with the empowerment mudrās and present the water for the mouth offering. Then, one should make offerings to the Blessed One and his retinue with full vases and so forth.
"Supreme bells and victory banners should be placed at the corners. At the locations of the outer boundaries, they should be beautified with vases and branches. In the presence of Vajrapāṇi as well, a vase filled with scented water should be placed. One should perform the recitation over a forest creeper together with a vajra. This is what is being shown: a vase that is black at the base, without stains, large-bellied, with a high neck and hanging lip; completely filled with all kinds of precious gems such as coral, gold, conch, pearl, and ruby; with all kinds of medicinal herbs such as vṛhatī, kaṇṭakārī, hasāha, nāgābja, and white aparājitā; with all kinds of grains such as śāli rice, barley, wheat, sesame, and masha; and with water containing white sandalwood, white flowers, and very fragrant scents. Having smeared the exterior all over with fragrant substances and hung garlands of flowers, it should be marked with the mudrā of one's own deity, its neck wrapped with a fine, clean cloth, and its mouth adorned with branches possessing excellent fruits and leaves. Holding a flower-creeper with the primordial vajra, one should recite [the mantra] up to one hundred and eight times, and also recite HŪṂ, and offer it to each deity outside. In that regard, first, one should offer one in front of the glorious Vajrasattva."
Furthermore, one should place a single vase facing the entrance. Having thus offered the vases, one should also offer full vases individually. If one is not so wealthy, it is said that one should offer one vase to the Blessed One, five vases to the remaining [deities], and also full vases; they should not be fewer than ten. Having thus offered the vases and the full vases, one should offer a hundred thousand, ten thousand, or one thousand pairs of cotton cloths, reciting the vajra-ratna and the two HŪṂ syllables for each deity. One should also offer various canopies, victory banners, and flags to the Blessed One and his retinue. One hundred, four, or all types of flowers should be offered with the previously explained flower mantra. All perfumes should be offered with the perfume mantra. Incenses such as camphor, agarwood, turushka, and sandalwood are offered according to the incense ritual. Food of a hundred flavors and so forth is offered with the ākāra mantra and so forth. For butter lamps and the like, one should recite the lamp mantra and, uttering vajra spharaṇa khaṃ, offer them to the Blessed One and his retinue. Even if one is not wealthy, they should not be fewer than ten. One should set out one thousand large vessels with wicks, or at least four large vessels, reciting the lamp mantra itself and offering them. One hundred thousand musical instruments or ten cymbals should be offered, reciting with the HŪṂ syllable and the mudrā of music.
With the two vajra fists, one should perform the ten ways of playing musical instruments with the fingers of the hands, as follows: playing the lute, the flute, the drum, the mukuṇḍa, the cymbals, the great drum, the clay drum, the long drum, the kuñja, and the timila in the manner of striking the waist. Furthermore, the outer dances and so forth should also be offered with the syllable HŪṂ itself. One should offer hanging silk streamers, clusters of flowers, and ornaments of fly-whisks; adorned with nets and half-nets, beautified by crescent moons, and also offering well-examined herds of horses, elephants, and cattle. One should also offer delightful gateways equipped with bells. Then, with the twelve action mudrās of the vajra weapons and so forth, possessing the characteristics explained below, one should perfectly worship the Blessed One and his retinue. With the syllable OṂ, one should emanate clouds of the seven precious jewels, the wish-fulfilling tree, food of a hundred flavors, songs, dances, and so forth. Joining the palms hollowed out toward the forehead, one should offer these with the mantra: OṂ SARVA VID PŪRA PŪRA ĀVARTAYA ĀVARTAYA HOḤ. Then, having clearly recited AKĀRO MUKHAṂ SARVADHARMĀṆĀM ĀDYANUTPANNA-TVĀT, one should give the outer torma while reciting this very mantra. Then, [one should worship] the Vajra Blazing Fire and the Vajra Yakṣa.
Having performed the fire offering with Vajralocanā and the others, one should invite the deity to reside in the center of the hearth in the manner of the maṇḍala of glorious Vajrasattva, using flowers. Reciting "HŪṂ," one should offer one hundred and eight oblations of substances such as ghee. Then, from Vajramanasija up to Vajrarasa, one should also offer seven oblations for each while reciting "HŪṂ."
Then, preceded by prostrations and so forth, one should take the vows. Generating the mind of great awakening with the mantra "OṂ SARVA YOGA CITTA UTPĀDAYĀMI," one should take the primordial vajra with the right vajra-fist and place it properly at one's heart. Generating the vajra with "HŪṂ," one should say: "SURATA SAMAYA STVAṂ HOḤ | VAJRA SIDDHYA YATHĀ SUKHAṂ." Then, one should empower oneself with the water from the vase placed at the door, put on a pair of red cotton garments, and wear a flower garland. Having anointed the face with fragrant scents and bound the vajra-palms as described in the dance, one should take the vajra and the flower, circle them toward the heart, and place them there. Reciting "VAJRA VAJRA HŪṂ," the master should enter. At the eastern door, one should say "VAJRA AṄKUŚA JAḤ" and summon oneself with the vajra hook. Then, at the southern door, one should enter the great maṇḍala in the same way, saying "VAJRA PĀŚA HŪṂ," and having formed a noose from the vajra-binding, one should cause oneself to enter.
Then, having entered the western gate in the same manner, one should bind oneself with the vajra iron chain by reciting vajrasphoṭa vaṃ. Again, having entered the northern gate, one should bring oneself under control by reciting vajrāveśa aḥ. Again, having entered the eastern gate, one should say: mahārata sudṛḍha susthoṣa susukho vajrasattva ādyasiddhyā māṃ. Then, having bound the great mudrā of the Blessed One arising from the vajra dance, one should prostrate. As it is said:
"Having entered and prostrated to the Protector,
With the vajra eye of the left hand,
And the manner of the left-hand pride and smile,
One should close the eyes in a playful gaze."
Thus it is taught. Oṃ paramasukha aśaya sulalita vilasena namite namāmi bhagavantaṃ jaḥ hūṃ vaṃ hoḥ hi hi hi hi hīḥ pratīccha kusuma añjali nātha hoḥ. This is the mantra for prostration. Again, having bound the mudrā of entry, one should circumambulate the maṇḍala three times. Then, sitting in front once more, one should recite this suchness (tattva) once:
"Great passion, great bliss,
Great vajra, great wealth,
Great wisdom, great activity—
May I today accomplish Vajrasattva.
Jaḥ hūṃ vaṃ hoḥ prasiddhye māṃ."
Then, having drunk the vajra water, one should cause oneself to descend by means of the syllable aḥ. Furthermore, with the left vajra fist, one should open the Vajrasattvī and cause oneself to descend.
Recite "Oṃ Āḥ" one hundred times and visualize yourself being completely filled by the Blessed One Vajrasattva. Then, cast the flower garland with "Hūṃ," and having taken it back, bind it upon your own head. Then, with that same [mantra], remove the face veil; while reciting it, one should behold the maṇḍala beginning with Vajrasattva and ending with Vajrarūpa. Then, with "Tiṣṭha Vajra" and so forth, one should release the mudrā of entry at the heart. Then, having bound the Blessed One’s great mudrā, one should gaze at the Blessed One with the vajra gaze and perform recitation until the Blessed One grants the vision and bestows all siddhis. Then, having performed the vajra-joined palms in a circumambulatory manner and placed them at one's heart in the manner of pronouncing auspiciousness, one should offer praise with the "One Hundred and Eight Names" and so forth, and perfectly worship the Blessed One with the four secret offerings, such as Rāgavajrā. One should also worship with songs, music, and so forth. Again, having bound the Blessed One’s great mudrā and gazed at the Blessed One with the vajra gaze, one should prostrate to the Blessed One by performing the circumambulatory vajra-joined palms. Having prostrated, one should receive the empowerments of the flowers and so forth. In that regard, first of all, one should recite this mantra twenty-one times over the branch of flowers held by the primordial vajra, from the Victorious Vase: Oṃ mahāsukha vajra amoghasamayo dakasiddhi.
Abhiṣiñca sarva sukha somanasyāni ādadhakuru kuru jaḥ hūṃ vaṃ hoḥ aḥ. Then, having blessed oneself as Vajrasattva, one should arrange all the deities upon one’s own body at the locations explained in the Great Yoga by means of the samaya-mudrā. Inside the outer maṇḍala, one should sit upon a variegated lotus in the mahāmudrā posture and perfectly worship oneself with flowers and so forth. Having taken the arghya water, one should place an image of the glorious Vajrasattva upon one’s head, praise him with the one hundred and eight names, and taking the victorious vase with the vajra-fist, say: oṃ vajra abhiṣiñca hūṃ. With this, one should confer the empowerment upon oneself and drink that water.
oṃ mahāsukha vajrasattva jaḥ hūṃ vaṃ hoḥ suratastvaṃ. With this, one should bind the original vajra to one’s head and perform the recitation one hundred and eight times. Then, having correctly received all the empowerments with the previously explained mudrās, one should confer the empowerment upon oneself by means of a crown—whether cast, carved, painted, or fashioned—adorned with a string of buddha images and so forth, while reciting the mantra of the Vajraratna empowerment and the mantra of the rosary. Then, having received the vajra, the lord, and the name empowerments, one should receive the vajra empowerment through the vajra-vow of siddhi. Then, one should worship oneself with flowers and so forth, and with the twelve types of mudrā offerings. Then, one should hold the vajra with suchness.
One should ring the Dharma bell, consecrate the great samaya mudrā, and utter "HŪṂ." Then, having prostrated to the Blessed One and taken up the secret mantra, one should receive the authorization, the encouragement, and the prophecy through five verses. One should then perform the self-consecration and, having fully accomplished the Blessed One according to the ritual as desired, emerge. This concludes the extensive ritual of the master’s activities.
Next, the disciples should be introduced by means of the very ritual previously explained. The master, having bound this very "fivefold summary" and entered once more, should perform all the rituals in succession. Having prostrated to the Blessed One, he should speak as follows:
"For the sake of performing the pleasures of craving,
You who formerly delighted in the household life,
May you accomplish the siddhi of all desires,
And may all wandering beings likewise achieve it."
Then, having perfectly worshipped the Blessed One with all offerings, the disciples should be introduced. In that regard, whether they have taken the five bases of training, or have fully adopted the training of a śrāmaṇera or a bhikṣu, they should take the vows, prostrate to the master, and speak as follows:
"O Great Joy, you are my teacher;
Master, please attend to me.
By showing the way of the Bodhisattvas,
Great Protector, I seek you.
Grant me the reality of the samaya,
And please grant me the vows as well."
Then, one should dress the student in a fine red cloth, one piece of which has been consecrated by the recitation of the mantra of Vajrayakṣa and another as an upper garment. Furthermore, having consecrated a blindfold with the Vajrāṅkuśa, Pāśa, Sphoṭa, and Vajrāveśa mantras, the student’s face is covered. A garland of flowers is placed upon them, their face is anointed with fragrant scents, and they are made to perform four prostrations.
Then, holding flowers in their hands, the student prostrates to the preceptor. While still holding the flowers, they perform the confession of misdeeds, the rejoicing in merit, the exhortation, and the supplication. The student should then say:
"O Buddhas, the suns of the Munis, without exception, please attend to me! I, who am called [name], with the preceptor standing as my witness, shall enter the great city of the nature of liberation, the great secret, through the application of the irreversible wheel arising from the play of the Buddhas. Great preceptor, please lead me into the gathering of all secrets. Grant me the great fortune of the irreversible empowerment. Great preceptor, grant me the delightful body of a Buddha, sealed with all the major marks and perfectly endowed with the minor signs. For the sake of all sentient beings, grant me the great and wondrous empowerment so that I may always become a preceptor. Great preceptor, grant it to me!"
Then the preceptor should make a supplication to all the deities of the maṇḍala: "This very person, named [name]..."
"Those who fully embrace the bodhicitta,
And desire to enter this supreme samaya
And secret wheel, should be asked by the master:
'Great being, do you wish to embrace the pure,
thoroughly concealed family of the great secret?'
The candidate should reply, 'I do.'
Then the master should say:
'Take refuge in the Buddha, Dharma, and Sangha—
the Three Jewels. This is the firm
samaya of the pure Buddha family.
O you of great intelligence, hold the vajra,
the bell, and the mudrā.
That which is bodhicitta is the vajra;
insight is proclaimed as the bell.
You must also uphold the master,
for the guru is equal to all Buddhas.
This is taught to be the vow and samaya
of the pure Vajra family.
Regarding the vows of the Buddha-yoga,
you must firmly uphold the three types of ethical discipline:
the discipline of moral restraint,
the discipline of gathering virtuous dharmas,
and the discipline of acting for the benefit of sentient beings.
From this day forward, take up the Buddha, Dharma, and Sangha—
the unsurpassed Three Jewels.
Never shall you abandon them.
This is the firm vow
of the pure Buddha family.
In the great and supreme Jewel family,
three times each day and night,
you must constantly bestow the four kinds of gifts:
material goods, fearlessness, Dharma, and loving-kindness.
The outer, inner, and secret vehicles—three..."
You must uphold the sublime Dharma. This is taught to be the samaya and vow of the pure Lotus family. Regarding the great and supreme Action family, you must correctly uphold all the vows. You should also perform acts of offering to the best of your ability. Furthermore, these fourteen are explained as the defeats; they must not be abandoned or discarded. Know them to be the root downfalls. Three times each day and night, you should recite them every single day. If a yogi should transgress them, it becomes a gross misdeed. You must not kill living beings, nor should you take what is not given. You must not engage in sexual misconduct, nor should you 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. You should rely upon holy beings and serve the yogis. You should maintain the three types of physical actions, the four types of verbal actions, and the three types of mental actions 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 completely abandon saṃsāra, and do not be attached to nirvāṇa. You must not show contempt for gods, asuras, or guhyakas. You must not step over mudrās, mounts, weapons, or symbols. These are explained to be the samayas; you must always protect them. Then, he should say this: "O Master, please listen to me here."
"Just as the Principal One has commanded, so shall I act." Beginning with "Just as the Protectors of the three times..." and continuing until "...establish sentient beings in nirvāṇa," one should recite these words. Then, having caused them to generate the mind of awakening with "Oṃ sarvayogacittotpādayāmi," and having likewise generated a vajra at their heart, one should bless them as Vajrasattva and say: "Today the Blessed One will grant you his blessing. You must not speak of this secret of all the Tathāgatas to those who have not seen the maṇḍala, nor to those who lack faith." Then, having bound the fivefold condensed mudrā, one should say: "This is the secret samaya, which perfectly accomplishes all Buddhas. If it is spoken to those who have not seen the maṇḍala, all the families will be destroyed." Oṃ mahāsukha hana samayamati pratīṇaṃ surastvaṃ. Then, having accepted the supreme offering and conferred the empowerment with the water from the vase placed at the door, one should first enter according to the ritual of self-entry. Having entered, one should be instructed to say: "Mahāratna sudṛḍha, sutuṣṭo susukho, vajrasattva ādyasiddhyāmaṃ." Then, one should say again: "Today you have entered the family of the Tathāgatas. I shall grant you the wisdom by which you will also attain the accomplishment of all the Tathāgatas."
What need is there to mention other accomplishments? Having generated such wisdom, do not speak of it to those who have not seen the great maṇḍala. Otherwise, you will incur a breach of samaya. Then, the Vajra Master himself should form the mudrā of the Vajra Goddess, pointing it downward and then upward, and placing it upon the crown of the Vajra disciple’s head, he should say: "This is your vajra samaya. If you speak of it to anyone, your head will split apart." Then, having fully recited the essence of the oath over the water of the samaya mudrā, he should make the disciple drink it. The essence of the oath is as follows: "Vajrasattva has now truly entered your heart. If you speak of this way, he will immediately tear it apart and depart. Vajrodaka tha." Then, he should instruct 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 misdeeds, you will die and fall into hell." Then, he should say: "May all the Tathāgatas grant their blessings, and may Vajrasattva descend into me!" Then, the Vajra Master should quickly form the mudrā of the Vajra Goddess, place it at the disciple’s heart, and have him say: [as follows].
This is the vajra samaya, renowned as Vajrasattva. May the unsurpassed vajra wisdom descend this very day. Then, have them recite "vajrāveśa a" one hundred times. Furthermore, having formed the left fist and opened the seal of the Vajra Goddess, have them recite "hūṃ a a a a" one hundred times. In both applications, if one visualizes the entire space filled with Vajrasattva, who is completely enveloped in blazing red light rays, the descent will certainly occur. The deity's wisdom will also arise from this. Then, have them perform the actions of casting the flower garland, the empowerment by the garland, the removal of the blindfold, the showing of the maṇḍala, and the releasing of the entry seal, according to the ritual procedures taught for the master's duties. Then, having likewise drawn a lotus, the disciple should be blessed as Vajrasattva. Having placed the great seal of Vajrasattva upon that lotus, and having accepted the supreme offering and presented the water for the face, one should worship perfectly with flowers and so forth. Taking water from the Victorious Vase with the vajra fist, one should confer the empowerment according to the master's ritual, have them drink that water, and say this: "This is the water of the hell beings; if the samaya is transgressed, it will burn. If the samaya is guarded, the siddhi will be achieved through this water of vajra nectar. If the vajra, bell, and seals are spoken of to those who have not seen the maṇḍala..."
Dwelling among a gathering of persons, one will laugh due to a lack of faith. Then, the empowerments of the mudrā, the crown, the vajra, the lord, and the name should be bestowed, as well as the samayas of one’s own siddhi-vajra conduct and the suchness of the dharma. Then, having perfectly worshipped him with flowers and so forth, and with vajra weapons and so forth, the essence-mantra should be given to him. First, he should be made to take the oath, and then the four mudrās of the deity should be taught. Then, the secret empowerment is explained; having led in the one worthy of empowerment, the master should demonstrate all the ritual procedures, the maṇḍala, and the suchness of all the deities. By these, one becomes empowered by all empowerments.
Then, the extensive ritual of empowerment should be explained: having left a space of two cubits between the root maṇḍala and the empowerment maṇḍala, one should draw a maṇḍala facing east, measuring half the size of the inner maṇḍala, with four corners and a door facing west, using five-colored powders. In the center of that maṇḍala, an eight-petaled lotus should be drawn, and upon it, a primary vajra of red color should be drawn. Then, having perfectly worshipped that maṇḍala with flowers and so forth, one should place [the disciple] upon a variegated lotus or a lion throne covered with cloth, or a stuffed cushion consecrated with the vajra-peak mantra; then he should be empowered.
Having blessed [the disciple] as the glorious Vajrasattva, one should visualize lotus seats in all the locations of the deities upon his body, just as before. Upon those seats, one should generate the glorious Vajrasattva and the others together with the essence-mantra of the primordial vajra. Seated upon those seats with the great mudrā of the glorious Vajrasattva, one should perform the blessing of the heart, the brow, the throat, and the crown with that very primordial vajra and with Vajrasattva and the others. Above the lion throne, one should spread a canopy; to the right, one should place a white parasol adorned with silk and clusters of flowers and precious gems, consecrated by the recitation of the syllable HŪṂ. To the left, one should place victory banners and pennants of various silks, consecrated by the recitation of the Gaganagañja mantra. Having offered the water for the feet and properly worshipped with flowers and so forth, one should offer worship with the sounds of musical instruments—such as conchs, long drums, large drums, and horn trumpets—blessed by their respective mudrās, and perform songs and dances outside. One should also worship by reciting the Vajra-Weapon mantra.
Then, having accepted the supreme offering, one should place the image of the glorious Vajrasattva upon the crown of the disciple's head and recite verses of auspiciousness. In this regard, the verses of auspiciousness are as follows:
"Perfect in excellence, like a mountain of gold,
Protector of the three worlds, who has abandoned the three stains,
Buddha, with eyes like the petals of a blooming lotus—
By this auspiciousness, may there be peace for all beings; this is the first."
That supreme, most excellent, and immovable teaching, renowned throughout the three worlds and honored by gods and humans, the sublime Dharma that brings peace to all beings—this is the second auspiciousness of virtue in the world. The sublime Saṅgha, possessing the Dharma and rich in the auspiciousness of learning, a field of honor for humans, gods, and asuras, the supreme assembly and the foundation of modesty and glory—this is the third auspiciousness of virtue in the world. May the auspiciousness that arises from the Sage, who possesses enlightenment for the benefit of all sentient beings, who is endowed with all vows to accomplish every purpose, and who delights in the activities of the assembly, also bring peace to all beings. For the benefit of the world, the Tathāgata descended from the heart of the celestial palace of Tuṣita; may the auspiciousness that arises from his arrival, surrounded by Indra and the gods, bring peace to all beings. In the delightful Lumbinī grove, radiant with leaves and flowers, when the Protector was born amidst the praises of many gods, may the auspiciousness that arises from reaching the end of existence bring peace to all beings. From the city of Kapilavastu, the Teacher, the Sugata, the son of Śuddhodana, was born from the womb in the royal palace; may the auspiciousness of the swift birth and the sprinkling of nectar-water bring peace to all beings. In the noble city known as Kapilavastu, when he was praised by gods of great and wondrous renown—
Whatever auspiciousness there is from the mass of merit accumulated at Samye, by that auspiciousness may all beings be brought to peace. Having joyfully departed from the supreme city at midnight, he proceeded to the grove of asceticism; whatever auspiciousness there is from his being completely surrounded by hosts of gods, such as Brahmā, by that auspiciousness may all beings be brought to peace. Possessing a body like blazing, radiant gold, he sat upon a spread of grass as blue as lapis lazuli; whatever auspiciousness there is from his supreme, unmoving cross-legged posture, by that auspiciousness may all beings be brought to peace. On the riverbank, completely surrounded by a ring of kusha grass, he performed the most wondrous act of dispelling cyclic existence; whatever auspiciousness there is from his being prostrated to by the king of nāgas, by that auspiciousness may all beings be brought to peace. Having gone before the king of trees, through the power of loving-kindness he subdued the many hosts of Māra; whatever various auspicious signs appeared upon the earth and in the sky for the Blessed One, by that auspiciousness may all beings be brought to peace. Sitting at the Vajra Seat to destroy all suffering, at the break of dawn he completely subdued the four Māras; whatever auspiciousness there is from the Teacher, the Sugata, by that auspiciousness may all beings be brought to peace. Having stayed in the city of Vārāṇasī, the Supreme Sage turned the supreme wheel of Dharma; whatever auspiciousness there is from that which became most wondrous in the celestial realms and here on earth—
By this auspiciousness, may there be peace for all living beings. That auspiciousness which is beneficial, supreme, and purifying, which is the performance of merit praised by noble beings, and which was proclaimed by the Blessed Śākyamuni, the Lion—by this auspiciousness, may there be peace for all living beings.
That auspiciousness of the Victor, which humbles the pride of all non-Buddhist extremists and displays the supreme miracles to bring happiness to the world—by this auspiciousness, may there be peace for all living beings.
That auspiciousness of the one who descended from the celestial realms to benefit the world, surrounded by hosts of gods such as Brahmā holding yak-tail whisks and parasols—by this auspiciousness, may there be peace for all living beings.
That auspiciousness of the Tathāgata who has approached the supreme peace, who is honored with many mandārava flowers, and who is praised by the supreme gods—by this auspiciousness, may there be peace for all living beings.
That auspiciousness of the Tathāgata who possesses the ten powers, prostrated to by the lords of gods, nāgas, and humans, and honored by the lords of garuḍas, yakṣas, and gandharvas—by this auspiciousness, may there be peace for all living beings.
Then, having offered the perfect praise with the "One Hundred and Eight Names," first offer the full vases, the vajra-forms, and so forth. Then, with those vases, take water from the Victory Vase (vijaya-kalaśa) and likewise confer the empowerment, also having [the recipient] drink it.
Then, the empowerment of the mudrā, the empowerment of the crown and the silk streamers, the vajra, the lord, and the name empowerment should be bestowed, and the vajra conduct of siddhi should also be granted. Then, one should make perfect offerings with the twelve types of offering mudrās, such as the flower and so forth, and the vajra weapon and so forth, as explained in the root maṇḍala of the second section. The samayas should be granted through the suchness of phenomena. Those same twelve offerings in the Tathāgata maṇḍala arise from the Tathāgata fist. In the Vajra family, they arise from the two wrathful fists. In the Lotus family, they arise from the two lotus fists. In the Jewel family, they should be understood as arising from the two jewel fists. In the Vajrasattva maṇḍala, they are multicolored. In the Tathāgata maṇḍala, they are white. In the Vajra maṇḍala, they are blue. In the Lotus maṇḍala, they are red. In the Jewel maṇḍala, they should be known as yellow. Then, having performed the rituals as before, one should take a jeweled probe or a golden probe consecrated with the syllable pra, place the probe on the two eyes of the disciple, and apply it to their eyes while saying: "Just as the King of Eye-Physicians / Dispelled the cataracts of the world..."
"Son, the Victorious One has cleared away the cataracts of your ignorance. OṂ VAJRA NETRA APAHARA PHAṬ LAṂ HRĪḤ. Then, taking up a mirror, the characteristics of phenomena (dharma) should be shown: 'Phenomena are like reflections; they are clear, pure, and untroubled. They cannot be grasped and cannot be expressed; they arise from causes and karma. Being without intrinsic nature and without a fixed location—having understood these phenomena in this way, perform the peerless benefit of sentient beings. Nevertheless, you are born as a son of the Buddha.' Then, giving the bow and arrow together with the syllable HOḤ, say, 'Pleasantly satisfy all the Tathāgatas,' and have him make the gesture of shooting four arrows in the four directions, as well as shooting upward and downward, while also making him recite: OṂ VAJRA RĀGA HOḤ. Then, showing the mirror with the words OṂ VAJRA SATVA, one should say: 'Like the mirror of Vajrasattva, pure, clear, and untroubled, I, the self of all Buddhas, have entered your heart. Know that this bodhicitta is the self of all Tathāgatas.' Then, with VAJRA HETU MAṂ, place the wheel of Dharma upon the two feet; with VAJRA BHĀṢA RAṂ, give the conch into the right hand, and say: 'From this day forward, turn the wheel for the protection of the world. With the unsurpassed conch of Dharma, fill everything without exception. Do not harbor doubt or hesitation; with a mind free of suspicion, [turn the wheel of Dharma].'"
Proclaim throughout this world the supreme way of practicing the Secret Mantra. By doing so, you are said to be extremely grateful for the benefit bestowed upon the Buddhas. All those Vajra-holders will also protect you in every way. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the wheel of Dharma in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the vajra wheel in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the wrathful wheel in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the lotus wheel in various ways according to how they are to be tamed. In short, for the sake of benefiting all sentient beings throughout the entire world, turn the jewel wheel in various ways according to how they are to be tamed.
With these words, having granted the authorization through the divine pride of the Tathāgata, Vajrasattva, Vajra Hūṃkāra, Lokeśvara, and Ākāśagarbha, and by means of these verses, one should bestow the heart-mantra of one's own deity. Then, having trained in the wisdom of the four mudrās and bound the mudrā of encouragement, one should bestow the empowerment upon all the disciples:
Oṃ! This is my prophecy for you: you are the Tathāgata Vajrasattva.
In order to achieve the supreme state of existence, you are extracted from the miserable realms of existence. O Tathāgata named [Name], Siddhya Samayas Tvaṃ Bhurbhūvaḥ Svaḥ. This is the exhortation: having bound the two tathāgata fists, the left hand is positioned as if holding the hem of the dharma robe, and the right hand is positioned in the gesture of fearlessness. The remaining rituals should be understood from the second section. The subsequent practice and the response to the subsequent practice should also be understood in that way.
Then, the fire offering (homa) should be performed. Having sprinkled the disciple with water for purification, the disciple is placed on the left side. Grasping the disciple’s right thumb with the left hand, one performs seven butter oblations with the syllable HŪṂ. Having circled the disciple with the pouring ladle, one should offer three full oblations with that same ladle. Then, one should perform the fire offering in the same manner with Buddhalocanā.
Then, a bracelet consecrated with the mantra of Vajrayakṣa is tied to the disciple’s hand, and one should sprinkle them with water consecrated with that same mantra: OṂ RURU SPHURU JVALA TIṢṬHA SIDDHALOCANE SARVĀRTHASĀDHANE SVĀHĀ. Having anointed the disciple’s heart with this mantra of Buddhalocanā, the disciple is dismissed; this is the common ritual for the disciple. For one who is to be empowered by the master empowerment, one should focus on them and perform a hundred butter oblations with the syllable HŪṂ. Then, one should also perform the fire offering with Buddhalocanā using honey and butter.
One should offer one hundred burnt offerings of sesame mixed with yogurt, using the mantra of Buddhalocanā herself. Then, having likewise fastened the bracelets and performed the sprinkling of water for purification, one should smear [the ashes] from the heart. Then, as before, one should visualize the maṇḍala within the hearth and offer the burnt offerings to the deities of the maṇḍala. Having praised the Blessed One who has entered the maṇḍala with the one hundred and eight names and made perfect offerings with all the offerings, one should give the torma outside and perform the ritual rinsing. Having followed the previously explained rituals, such as the releasing of the mudrās, one should request the Blessed One and his retinue to depart. Then, likewise, one should dissolve the emanated maṇḍala into one's own body. Because the perfection of wisdom is infinite, all the Tathāgatas are infinite. Because the perfection of wisdom is boundless, all vajras are boundless. Because the perfection of wisdom is manifold, all phenomena are manifold. Because the perfection of wisdom is without end, all activities are without end. "Excellent, excellent, Great Being! Excellent, excellent, Great Bliss! Excellent, excellent, Great Intelligence! This ritual has been well spoken. By all the Buddhas and Vajra-holders, this supreme, fruitful discipline, the Vajra Sūtra, has been blessed." Then, as before, one should properly perform the protection for oneself.
Reciting "HŪṂ," one should sweep the maṇḍala. Then, one should remain engaged in virtuous activities as much as possible, such as reading the scriptures and constructing stūpas. It should be understood that what has been described from this point onward is common to the maṇḍalas of all families. In those cases where the rituals for the preliminary service and so forth are not specifically distinguished and explained, it should be understood that they are to be performed according to the authority of the lord of the maṇḍala. The extensive ritual for the entry of the disciples is complete.
In order to demonstrate the meaning of the statement, "The master should receive the wisdom of the siddhi from those who have received empowerment and the samaya," the passage beginning with "Then" is spoken. The word "then" indicates the meaning of what has just preceded; it means immediately following the extensive ritual for the entry of the disciples. "Ritual" (vidhi) means the cause and the means for accomplishing the desired siddhi. "Arises" (bhavati) means to begin. "Starting from the full moon" means beginning from the night of the entry into the maṇḍala on the fifteenth day of the waxing moon. "In the presence of Vajrapāṇi" means in the presence of, or before, an image of Vajrasattva, whether it be a cast metal statue, a carved relief, or the like.
"Binding the mudrā of the vajra of supreme joy" means binding the condensed fivefold [mudrā]. "Until one becomes weary" means for as long as weariness has not arisen. "Having first performed the consecration and so forth" refers to the entire sequence of actions to be performed during the recitation, as taught: having performed the offerings, the self-consecration, the ritual of empowerment, and having taken up the vajra conduct of the siddhi, one takes up the samayas of the suchness of all phenomena. "Reciting with the vajra samaya" means that the recitation should be performed with the speech of the vajra of supreme joy. This is what is being shown: having entered the great maṇḍala, in order to accomplish one's chosen deity from the master, one should recite "HŪṂ" and consecrate the wisdom of the four mudrās. Then, beginning from that point, one should place an image such as a painted cloth of Vajrasattva before oneself. Immediately after performing the ritual of self-consecration and so forth as explained in his presence, one should bind the condensed fivefold mudrā and perform the recitation with the words of the vajra of supreme joy, possessing the characteristics explained below the word "HŪṂ," for as long as one does not become weary. If one becomes weary, one should also recite the vajra words through the application of non-equipoise. Having performed all the activities, one should bind that condensed fivefold mudrā in the same way.
One should perform the recitation until the end of the first session or until the end of the second session. Then, having performed the dismissal in the proper manner, one should rise and abide in the conduct as previously explained. By thus performing the self-consecration every day and reciting for the duration of one month, the preliminary service (pūrvasevā) will be completed. From that point onward, all accomplishments (sādhana) will be achieved exactly according to the command of Vajrapāṇi. This means that once the preliminary service for all the practices such as the painted cloth (paṭa) described below has been perfected, and one begins the actual command, they will be achieved and brought to completion. The phrase "exactly according to the command of Vajrapāṇi" is a summarizing statement; it means that whatever was spoken by Vajrasattva is exactly so and will not be otherwise.
Then, regarding the passage "if one wishes to paint a cloth or have one painted," and so forth: because all practices such as the accomplishment of the cloth will be achieved by one who has first performed the preliminary service, but not otherwise, for that reason, one should first perform the preliminary service. Then, one should either paint the cloth oneself or have an artist who has seen the maṇḍala paint it. Regarding the phrase "having drawn the mudrā for painting the primary vajra": the "primary vajra" refers to the mudrā for painting the vajra. While reciting the syllable HŪṂ for the first time, one should take up the brush.
"One should draw it or have it drawn" means that from that point onward, one may draw it or have it drawn even without the mudrā. "In all maṇḍalas, one should first begin with that very [mudrā]" means that in the maṇḍalas of the Blessed One taught in this tantra, such as the maṇḍala of the glorious Vajrasattva, one should first begin with the mudrā of drawing the vajra; thereafter, while reciting the syllable HŪṂ, one may proceed as one pleases with the application of all the colors.
Regarding the passage "In the center, one should draw the Blessed One according to the ritual," and so forth, it will be explained as follows: Having performed the yoga of the glorious Vajrasattva and followed all the rituals, one should beautify the site with canopies, parasols, victory banners, streamers, and so on. Having arranged vases and full jars, one should place the cloth to be drawn in a location smeared with the five products of a cow and fragrant scented water. Then, having visualized all the maṇḍalas as before and offered the water for the feet, one should place the syllable HŪṂ in the positions of the bodhisattvas such as Vajrasattva as they have been fully conceptualized. Having made the offerings correctly with the five types of offerings, one should draw or have drawn the Blessed One Vajrasattva in the center of the cloth. To his side is Vajrapāṇi, and in the southeast corner is Mañjughoṣa.
In the south is Ākāśagarbha; in the southwest is Gaganagañja; in the upper portion above the Blessed One is Lokeśvara; in the northwest is Sattvabodhicittotpādadharmacakrapravartin; to the left of the Blessed One is Vajramuṣṭi; and in the northeast, one should draw or have drawn Vajrayakṣa.
Regarding the phrase "beginning from the full moon": having thus painted the cloth painting, immediately thereafter, starting from the fifteenth day, one should perform the self-consecration and so forth. Having invited the Blessed One into the painting and properly established him, one should worship the Blessed One together with his retinue with all offerings exactly as prescribed. Having prostrated, one should visualize the syllable HŪṂ within the primary vajra situated upon the moon maṇḍala in the heart of the Blessed One. Then, having bound the mahāmudrā, one should perform the recitation according to the daily practice until the second full moon. Then, at that time, having recited throughout the entire night, at dawn the Blessed One Vajrasattva will grant a vision, and he will bestow whatever siddhi is desired, such as buddhahood itself.
Regarding the phrase "another ritual" and so forth: having likewise performed the preliminary service, in the center of the cloth painting of Śrī Vajrasattva, one should draw the Blessed One Vairocana with his two hands forming the mudrā of supreme enlightenment, using the syllable HŪṂ itself.
Starting from the front portion, one should draw the four Tathāgatas, such as Akṣobhya, and the eight Bodhisattvas, such as Vajrapāṇi, surrounding [the central figure]. Then, having performed all the rituals in front of that, one should bind the Great Seal (mahāmudrā) of the glorious Vajrasattva and perform the recitation in that manner until the end of the month, reciting throughout the night. Then, at dawn, the Blessed One Vairocana will grant a vision, and the practitioner will be granted the siddhis of Buddhahood and so forth. Regarding the Blessed One and so forth on the cloth: having performed the preliminary service for about one month as before, one should draw the Blessed One Vajrasattva as a solitary hero on the cloth. Then, starting from the full moon, one should bind the Great Seal of the glorious Vajrasattva in the presence of the cloth painting and perform one hundred thousand recitations. Then, on the full moon, by binding the Great Seal itself and reciting throughout the night, at dawn the Blessed One Vajrapāṇi will grant a vision, and he will grant the state of Vajrasattva itself. In the same way, the practice of the cloth painting of a solitary hero Tathāgata should also be understood. Regarding "accomplishment through mere recitation," it is accompanied by the blessing of the syllable HŪṂ. Regarding "the explanation of the activities," it refers to pleasing [the deity] and so forth. Regarding "merely by entering the maṇḍala," it means having performed the practice of the cloth painting.
It is taught that if one performs the approach practice for one month as previously described, even if wisdom has not descended, the activities will be accomplished simply by entering the maṇḍala. The meaning is that for one in whom wisdom has descended, the activities will be accomplished even more effectively. The phrase "as follows" serves to introduce the explanation. "All the tathāgatas" refers to the Blessed Ones, Vairocana and the rest, who are equal in number to the atoms of all world systems. To "please them" means to face them directly in order to bring those who are averse under one's own control. If one asks how this is to be done, it is by "offering all the bliss of passion and so forth." Here, "passion" is Vajrasattva. "And so forth" refers to those beginning with passion. "All bliss" refers to the doors of liberation of all the deities, starting from Vajramana up to Vajrarasa, as it is explained in the passage beginning, "Passion is explained as the samaya." "Offering these" means presenting them from the vajra body, speech, and mind of all the tathāgatas. This teaches the following point: having entered the yoga of the great maṇḍala of glorious Vajrasattva and beheld it as if it were directly present, one should visualize all world systems, equal in number to atoms, as being filled with tathāgatas in the form of Vajrasattva.
Having established the nature of the great maṇḍala of Vajrasattva, one should apply oneself to the complete accomplishment of that activity. By pleasing them in that manner, one will attain the bliss and mental joy of Vajrasattva. Regarding the term "Great Vajradhara," the Great Vajradhara is Vajrasattva. Having performed his yoga in that way, one should request him to be seated in front of a painted image or similar representation, and make offerings to him with all the offerings as appropriate. One should then please him mentally through the two mudrās of embracing and kissing as taught in the Explanatory Tantra, or through the application taught in the Ritual of the Glorious Victory over the Three Realms. As it is said: "As if entering into that form, or as if bowing with the mind, smiling and not looking at anything else—if one recites [the mantra], success will be achieved before long." All the bodhisattvas are Vajrapāṇi and the others, who were explained in the introduction. To please them is to recite the syllable HŪṂ immeasurably through the yoga of Vajrasattva, as before. All the vajras are the vajras born of the mind and so forth; one should please them. If one asks how this occurs, it is by reciting their own essence mantras (hṛdaya). This is as stated in the Root Tantra of the Second Section, and in other tantras such as those of Vajrasattva and the rest.
By reciting whatever is one’s own essence mantra, such as jaḥ hūṃ vaṃ hoḥ, they will be pleased. Regarding the act of causing all sentient beings, such as gods and so forth, to become enamored: "By performing one hundred thousand recitations in all cases" means that after summoning the gods, such as the Lord of Desire (Kāmeśvara) and others, and performing the self-consecration and so forth, if one recites hūṃ with the intention of causing them to rejoice and performs one hundred thousand recitations, then those beings will become enamored and act according to whatever the practitioner desires. Yakṣiṇīs and others will also remain present in the form of wives and so forth. Regarding protection for oneself and so forth: "By [reciting] once over white mustard seeds" means that one should visualize white mustard seeds as blazing five-pronged vajras by means of the syllable hūṃ, place them upon one’s head, and if one imagines oneself entering within the blazing vajra, one will be protected. Regarding protection for others: "By circling the vajra" means that, likewise, after performing the self-consecration and so forth, one should take the initial vajra with the right vajra-fist and, with the intention of making the limbs and members of another into vajras, circle it while reciting hūṃ; by that, protection for others will be accomplished. In all cases, one should understand that the activity is to be performed after reciting hūṃ and performing the self-consecration and so forth. Regarding protection for all: "By [reciting] once mentally" means:
For the protection of villages and the like, one should mentally recite "HŪṂ" and perform the binding of the directions and so forth. Regarding "binding all the boundaries, directions, and maṇḍalas by looking": one should visualize a vajra in both eyes with the syllable "HŪṂ," and by looking, the binding of the boundaries and so forth should be performed. Regarding "by means of white mustard seeds and the like": one should visualize white mustard seeds as vajras with the syllable "HŪṂ," and by means of them, the binding of the directions and so forth should be performed; likewise, it should also be done with water, ashes, and so forth. Regarding "paralyzing all sentient beings by reciting without exhaling": one should emanate Vajrasattva from one's own body upon a lion or similar mount, and by the application of not exhaling, others will be rendered motionless. Regarding "stupefying all sentient beings by the vajra-squeezing": with the vajra-binding gesture, one should take up a vajra and squeeze it with the intention of squeezing the tongue of the one to be accomplished; by that, they will become mute, which means their speech will be stolen away. Regarding "deluding all sentient beings by reciting with eyes closed": having performed it together with the one to be accomplished, if one recites while mentally closing the eyes, they will be made deluded. Regarding "killing all by the vajra-bell": with the right hand and the left, one should visualize two vajras with the syllable "HŪṂ," and mentally visualize the name of the one to be accomplished upon the vajra of the left hand.
If one strikes the object to be accomplished with the vajra in the right hand while intending to kill, by that means, all will be killed. Regarding the phrase "sealing all sentient beings with the mudrā of Vajraḍākinī": one performs a dance with the two wrathful fists; the mudrā of Vajraḍākinī is the act of shooting an arrow while accompanied by praise. With this, one should strike the heart of the object to be accomplished; by this, they are to be sealed. When they are sealed, these signs will arise: blinking the eyes, looking upward, remaining like a mute, breathing like the wind, coiling like a snake, remaining speechless like a corpse, displaying the mudrās of gods and so forth, counting the fingers, looking without blinking, shedding tears, becoming afflicted by fever, trembling and shaking, undergoing transformations, becoming scorched, being burned, becoming deluded, becoming agitated, becoming entwined, becoming covered in dust, and staring intensely. Regarding the phrase "drawing out and extracting all hearts through mental recitation": through the yoga of the deity, one enters the body of the object to be accomplished mentally, emerges from the lotus of their heart, and takes it; then, placing it in one's own heart and imagining the two to become one, by that means, the hearts of all will be drawn out and extracted.
Regarding "for devouring all sentient beings, by chewing and rapidly reciting," this means one should visualize oneself as the Vajra Wrathful One with a mouth equal to space and bared fangs; if one then takes the object of accomplishment into the mouth and recites while chewing, they will be swiftly devoured. Regarding "for terrifying all, by the Vajra Bhairava mudrā," this means for the purpose of terrifying all sentient beings. Furthermore, having bound the two vajra fists arising from the dance and opening the mouth, with a most terrifying face, hair bristling upward, and the head raised from below—this speech is the Vajra Bhairava mudrā; by this, all sentient beings are to be terrified. Regarding "for summoning all wealth, by the golden recitation," this means that if one performs the recitation in the manner of summoning coins, all wealth will be summoned. Regarding "for summoning all wealth and grain, by the Vajrayoginī mudrā," this means that from the mudrā of Trailokyavijaya, one raises the index finger of the right hand, while the left performs the hūṃ syllable and the threatening gesture (tarjanī); this drawing-in is the Vajrayoginī mudrā, and by this, all wealth and grain will be summoned. Regarding "for making all impassioned, one should perform the recitation while playing the lute and singing the kākalī song," this refers to the Tathāgatas and so forth.
To cause all sentient beings to be enamored is to cause all to be enamored; this is to be done with the Vajra Sound and the Great Seal. Regarding the phrase "to pierce all and cause them to be enamored is by the Vajra Arrow Seal," "piercing" refers to subduing. To generate mental joy is to cause them to be enamored; the Action Seal of the Vajra Born of Mind is the Vajra Arrow Seal, and by means of it, all are pierced and become enamored. Regarding "to delight all is to please the Tathāgatas of all directions," "all" refers to the Tathāgatas and so forth, as well as the entire realm of sentient beings. To delight them is to accomplish and bring them under one's control. One should bind the Kīlikīla Vajra Seal, draw all the Tathāgatas of the ten directions, and perform the recitation mentally; by that, all will be pleased. Regarding "to make the bond of the beloved firm is by firmly squeezing the heart," the "firm bond of the beloved" refers to the attachment of Vajrasattva and the others who do not abandon any sentient being for as long as saṃsāra lasts. "Bonding" means holding firmly. The "beloved" is the Vajra Seal; by binding it and squeezing the firm mechanism, the heart is squeezed, and thus it is perfected. Regarding "to thoroughly accomplish the fierce is by Vajragarvā," the Vajra Seal of Vajragarvā is Vajragarvā herself.
By that, the wicked will be thoroughly subdued. This is what is taught: having looked at the wicked and bound the action mudrā of Vajragarvā, one should mentally enter the body of the one to be accomplished and imagine oneself becoming one with them. Then, bowing the head to the left, one should bow with the intention of making the one to be accomplished bow. By that, they will be made to fall and their pride will be stripped away. The phrase "all ornaments" is easily understood. Regarding "their [ornaments] are to be seized by means of the blazing gaze," the blazing gaze is defined as follows: "The eyes moving very swiftly, drawing in the eyelashes, is known as the blazing gaze; it summons all beings." To "seize" means to summon; thus, it is "seizing by means of the blazing gaze." "Satisfying the minds of all" means generating bliss. If one asks how that occurs, it is said: "by placing the two vajra fists at the heart." Having bound the samaya vajra fists and placed them at the region of the heart, all will be satisfied in mind. Regarding "making darkness into light," it is said: "by turning the vajra while facing east." Having taken the primary vajra and looking toward the eastern direction in the manner of emitting blazing rays of light, if one turns it, the pitch-black darkness will be made to shine. Regarding "making the body blissful," it is said: "by reciting one's own name." This means holding one's own name with the vajra-binding gesture.
One should perform recitation in order to dispel physical suffering; the Blessed One has said that by doing so, the body will become a cause of bliss, and it should be performed while covered. Regarding the manifestation of all forms, the phrase "by the mudrā of the supreme Vajra-form" means that one should bind the Vajra-clasp, which arises from the intention to perfectly display all forms such as those of the Tathāgatas and so forth. One should hook the tip of the right middle finger with the left index finger-hook, and hook the tip of the left middle finger with the right index finger-hook. Joining the two thumbs with the tips of their respective index fingers and extending the two little fingers joined together—this is the supreme Vajra-form. By means of this, all forms will be perfectly displayed.
"All sounds" refers to the sounds of the Tathāgatas and so forth. Regarding the phrase "in order to hear them," this means to be heard by others. If one asks how that occurs, it is "by the Vajra-lute." From the Vajra-clasp arising from the dance, the bent left index finger is the neck; one should strike it with the right index finger. By meditating on these and the sounds as being like echoes, all sounds will arise; this is the Vajra-lute.
For the sake of various fragrant scents, the phrase "by the song of the breath-exhalation of the nose" means that through the exhalation of breath and the recitation of the song of the syllable HŪṂ, which generates the various fragrances of the Tathāgatas and so forth, they will arise by the power of the intention to generate them.
Regarding the phrase "all food and drink" and so forth: one should bind all substances with the vajra-binding gesture, take them with the mind, and place them in the desired location; by doing so, the emanation of the vajra is accomplished. Regarding the phrase "all descents" and so forth: snapping the fingers with both hands, one should visualize the Blessed One Vajrasattva, completely enveloped in blazing rays of light, filling the entire object of accomplishment, and sing the song "HŪṂ." By this, all descents such as the prasena and so forth will be effected. Regarding the phrase "to cause all to dance" and so forth: with the intention that the object of accomplishment, having entered the body of the practitioner mentally, is dancing, one should dance oneself and recite "HŪṂ." By this, all will be made to dance. Regarding the phrase "to cause all to sing" and so forth: one should visualize all moving and non-moving entities as producing all the melodic modulations of the song "HŪṂ" and so forth; then, with the intention of completing that, one should move the tongue and perform the recitation. By this, all will be made to sing. Regarding "to cause all to speak by means of vajra water": one should visualize that all have descended and that the syllable "HŪṂ" and the subtle particles of scented water are like vajra-speakers; having consecrated them with recitation, if one drinks them, all will be made to speak. Regarding the phrase "all having descended" and so forth:
All malevolent spirits and the like enter [the practitioner], and they reveal the desired objects and provide answers to questions. If one asks how this occurs, it is said: "By the vajra-descending [ritual]." This means by the descent of the samaya-vajra. This is what is taught: once the descent has occurred, one should visualize a vajra arising from the syllable HŪṂ on the tongue. Above that, one should arrange the syllables HŪṂ and A, shimmering with blazing rays of light. Having visualized the display of the samaya-mudrā of the vajra-descending [ritual], one should recite "HŪṂ A."
Regarding "for the sake of liberation from all malevolent spirits, by the Vajrā-mudrā": to liberate someone from all malevolent spirits such as rākṣasas, one should form two three-bannered mudrās arising from the dance. The two little fingers are aligned, and the two index fingers are aligned and formed into vajras. The two middle fingers are interlocked and turned back, then placed with their tips joined at the location of empowerment. Reciting "HŪṂ MU," one should visualize the Blessed One Vajrasattva—wrathful, with bared fangs, and completely enveloped in blazing rays of light—above the person to be accomplished. One should then visualize him pervading the body of the person to be accomplished, starting from the head down to the ends of the feet. By this, one will be liberated from all malevolent spirits; this is the Vajra-Mu-mudrā.
Regarding "all malevolent spirits" and so forth: if one wishes to cause some sentient being to be seized by all malevolent spirits such as rākṣasas, [the following is taught].
At that time, place an image of Gaṇapati in front. Summon Gaṇapati into it, cause him to enter, and bring him under control. Having accomplished the practice as before, confer empowerment and present excellent offerings. Then, brandishing the vajra with a wrathful expression and reciting the mantra, command: "Cause so-and-so to be seized by a spirit!" If one exhorts with "HŪṂ," at that moment the person will be seized by a spirit.
Regarding "causing all fevers to be seized by the Vajra Fever Spirit": the eight fevers, such as the one-day fever and so forth, are "all fevers." When one wishes to seize a certain sentient being, then while reciting "HŪṂ" and binding the vajra, one should take the fever from the sky and insert it into the heart of the person to be treated by means of this application. Extending the vajra-binding gesture, one should make the heart tremble; then the person will be seized by the fever.
Regarding "clearing away all fevers by the vajra gaze": the vajra gaze is defined as eyes that are passionate and wide open. By waving [the hand] with that gaze, one will be able to clear away all fevers. This is what is taught: having performed the yoga of Vajrasattva as described, visualize a sun maṇḍala from the syllable MAṂ in the right eye and a moon maṇḍala from the syllable ṬA (without the vowel A) in the left eye. Furthermore, visualize two vajras in the two eyes from the syllable HŪṂ. While reciting "HŪṂ," starting from the crown of the person to be treated, [one should perform the ritual].
If one performs the ritual of cleansing (vyapana) by striking the fever with vajra light rays emerging from the two eyes, all fevers will be able to be dispelled. Regarding the phrase "for the kindling of all poisons": to kindle (spharaṇa) means to cause all poisons, whether mobile or immobile, that have become inert to become non-inert and to generate their own potency. How is this to be done? It is said, "by the vajra-like poison mudrā." This refers to the vajra gaze, which is the look of one who is wrathful and does not blink; by this, all poisons are made to blaze. This teaches the following point: one should visualize oneself as the glorious Vajrasattva in his actual form. From the syllable HŪṂ, one should generate two wrathful deities with poison in their eyes, blazing with turbulent light, in the two eyes. Blazing with that gaze, one should visualize a maṇḍala of fire and wind, and while reciting HŪṂ, one should kindle [the poison]. Regarding the phrase "for the destruction of all poisons, by a bundle of peacock feathers": having performed the yoga of one's own deity as usual, one should visualize a maṇḍala of the moon upon the peacock feather bundle. Upon that, one should visualize the glorious Vajrasattva, moon-colored, from whose head nine streams of nectar emerge, completely filling all ten directions. With that bundle, one should perform the cleansing over the body of the person to be treated. Furthermore, one should visualize that the Blessed One, who scatters all poisons, has washed the body of the person to be treated.
By that, all poisons will be destroyed. Regarding the statement, "To consume all poisons, use the Vajrāmṛta mudrā": join the two index fingers from the first vajra, rotate the toes of the feet, and while reciting "HŪṂ," place [the mudrā] upon the poison. One should then visualize the Blessed One, the glorious Vajrasattva, seated upon a moon maṇḍala, pervading the poison with the previously explained characteristics so that it becomes nectar. This is the Vajrāmṛta.
Regarding the statement, "To destroy all malevolent beings such as Māras, recite immeasurably with agitation": as before, visualize oneself as Vajrasattva with bared fangs, black in color, with the blazing light of a vajra agitated in all directions, and intent on brandishing the vajra and so forth. While reciting "HŪṂ," emanate wrathful vajras from the vajra; by these, all obstructors are to be terrified and expelled. "By reciting immeasurably" means by reciting the syllable "HŪṂ" itself.
Regarding the statement, "To be liberated from all ḍākinī spirits, use the mudrā of brandishing the great vajra": the great mudrā of the Blessed One, Vajra Blazing Like Fire, is the brandishing of the great vajra. By that, one is to be liberated from all ḍākinī spirits. Furthermore, visualize oneself as Vajra Blazing Like Fire, and while reciting "HŪṂ," brandish the great vajra.
Then, the meaning is that one should visualize the Blessed One Vajra Hūṃkāra, who has arisen from the vajra, as slaying and subduing the mātarī-demons. Regarding the phrase "for the destruction of all mudrās, by the hurling of the vajra": when one has bound the mudrās of rākṣasas and so forth, and someone should approach, at that time one should visualize oneself as the wrathful Vajrasattva. Having bound the two vajra fists, one should hurl them toward that person and visualize them falling directly upon a blazing vajra; in that way, those mudrās will be destroyed.
Regarding the phrase "for the summoning, entering, and subduing of all ḍākinīs" and so forth: having drawn a maṇḍala in a charnel ground or at a crossroads, one should summon the entire host of ḍākinīs into that maṇḍala and cause them to enter beneath it. Then, one should apply them to one's own commands. For that, one should bind the vajra khaṭvāṅga mudrā and, in a wrathful state, perform the recitation of the mudrā of Vajra Hūṃkāra and the syllable HŪṂ. Placing the left index finger straight out and extending the right little finger, lifting and placing the mudrā above is the vajra khaṭvāṅga mudrā; it should be applied in the form of Vajra Hūṃkāra.
Regarding the phrase "the maṇḍala of all mātṛs" and so forth: the maṇḍala of all mātṛs consists of those with form and those without form; that itself is explained as the samaya. Their essence is the maṇḍala of the mahāmudrā.
The mudrā is the maṇḍala of form; the mantra is the maṇḍala of phenomena (dharma); and the vidyā is the maṇḍala of activity. These are called the "secret." If one asks how these are to be destroyed, it is said: "By the syllable phaṭ of the Vajra Wrathful One." Having become Vajra Hūṃkāra, one should employ the two wrathful fists with the syllables hūṃ phaṭ in order to destroy the aforementioned entities. One should visualize that the thousand wrathful deities, who have emerged from the body of Vajrapāṇi and hold various weapons, destroy the maṇḍalas, samayas, essences (hṛdaya), mudrās, mantras, vidyā-mantras, and secrets of all the mātṛs.
Regarding the subjugation of all mātṛs and ḍākinīs as servants: "One should perform one hundred thousand recitations with wrath at the abode of the mātṛs." This refers to Durgā and all other mātṛs and ḍākinīs. Those who have attained accomplishment through their respective vidyās, and who desire to bring them under their own power, should brandish the vajra with wrath and perform the recitation of hūṃ at the abodes of the mātṛs for as long as it takes to complete one hundred thousand recitations. Thereafter, they will become servants.
Regarding the destruction of the power of all Māras: "By the fierce ha ha laughter of the Vajra Wrathful One." All Māras are of the nature of the Māra of the Son of the Gods, the Māra of the Afflictions, the Māra of the Aggregates (skandha), and the Māra of Death.
Their "power" is their capacity, and to "overcome" them is to destroy them. This is accomplished through the "ha ha" laughter of Vajra-Rudra. One should visualize oneself as the wrathful Vajrasattva, bind the two vajra-fists, turn them back and place them at the two corners of the mouth, and recite "ha ha ha ha hūṃ." This is the "ha ha" laughter of Vajra-Rudra. While binding this and reciting, one should visualize all the world systems as being filled with forms of Vajra-Yakṣas, as numerous as atoms, who devour all the Māras. In that way, all Māras will be completely subdued.
Regarding the phrase "to destroy all enemy forces, one should empower a vajra with recitation and hurl it": one should visualize the wrathful deity Vajra from the syllable "hūṃ" in either the right or left hand. Having bound the two vajra-fists and empowered them with recitation, one should repeatedly hurl that very fist—like the conflagration at the end of an eon—upon the enemy forces. By doing so, all enemy forces will be destroyed.
Regarding the phrase "to be liberated from all battles, by means of the Vajra-Standard mudrā": from the five-fingered [mudrā], one binds the two index fingers as hooks, equalizes the ring and little fingers and spreads them apart, and extends them to form the tip of a banner. Lifting this upward is the Vajra-Standard mudrā. Having bound this and reciting "hūṃ," one should visualize oneself as Vajra-Smṛti (Vajra-Mindfulness).
From the makara-banner, the fourfold army is to be issued forth; by that, the enemy forces are to be conquered and destroyed, and in such a way, one will be liberated from all battles. Regarding the statement, "For binding everything, one should make a knot in the garment": one should visualize the edge of the garment as a vajra-cord with the syllable HŪṂ. Having mentally summoned thieves and the like with that, one should bind them in the manner of a knot while reciting HŪṂ. Regarding "For releasing everything, with the syllable MU": having performed the mantra applications of binding, striking the back, burning, boiling, expelling, and so forth, if one recites HŪṂ MU, one will be released and liberated from all bonds. Regarding "For destroying all zombies and mechanical devices, with Vajrabhairava": "all zombies and mechanical devices" refers to zombies and all mechanical devices. Among these, a "zombie" (vetāla) is a corpse into which a rākṣasa or similar being has entered. A "mechanical device" is one made by asuras or others, such as those described as paths for traveling underground. These are destroyed by the mudrā of Vajrabhairava. Having bound the vajra-clasp (vajrabandha) and cast it with a martial stance, one should imagine that from the binding of the mudrā, blazing vajras emerge and fall upon the zombies and mechanical devices; that is Vajrabhairava. Regarding "For releasing all iron shackles":
Regarding the phrase "by the vajra lodestone": one should bind the mudrā of Vajra Hūṃkāra as it arises from the dance and cast it at the iron chains. One should then visualize that the blazing vajras arising from the mudrā and the ritual posture fall upon the iron chains, reducing them to ashes; this is the "Vajra Iron Chain."
Regarding the phrase "by the vajra sun-crystal for the perfect generation of fire": one should bind the primordial vajra and display the thumbs and little fingers in the manner of a four-pointed, blazing, and radiating vajra. This is the "Vajra Sun-Crystal." Having bound this, one should visualize the syllable HŪṂ within the wind and fire maṇḍalas and, while reciting HŪṂ itself, generate the fire.
Regarding the phrase "by the vajra moon-crystal for the perfect generation of water where there is no water": one should bind the supreme body of the Tathāgata and place it at the region of one's own heart. Looking with the wrathful gaze at the song as one pleases, one should generate water here; if one recites HŪṂ, water will be generated. This is the "Vajra Moon-Crystal."
Regarding the phrase "from space" and so forth: one should visualize the Sky-Treasury (Gaganagañja) in space, intent on raining down all food and drink from the syllable HŪṂ. Looking at that very [visualization], one should perform one hundred thousand recitations of HŪṂ. When a hundred thousand are completed, everything will emerge from space. Regarding the phrase "from space" and so forth:
In the sky, from the syllable HŪṂ, one should visualize the bodies of the Blessed One Vairocana and the others. Focusing the mind on that very [visualization], one should perform one hundred thousand recitations of HŪṂ. When the hundred thousand are complete, the forms of the Buddha’s body and so forth will appear in the sky. Regarding the phrase "the syllable in the sky" and so forth: one should visualize the syllable A in the sky, focus the mind on that very [syllable], and recite HŪṂ until one hundred thousand [recitations] are complete. Then, from that syllable A, the prophecy of the past, present, and future will be shown as truth. Regarding the phrase "all prasena [divinations]" and so forth: the prasena of the mirror, the thumb, the wall, water, the tip of a lamp flame, and the sword—these are all prasena. In these, whatever past, future, or present activities are known in the form of syllables, that is the truthful prophecy of the past, future, and present from all prasena. If one asks how that occurs, it is said: "by the descent of all vajra-prasena." From the binding of the vajra-bandha [mudrā], one should extend the right thumb and make the left index finger into a hook; this is the descent of all prasena. Having bound this, while reciting HŪṂ, the essential nature of all things, such as Vajrasattva and so forth, will clearly appear in the manner of reflections within all objects, and for all sentient beings...
One will clearly perceive oneself and proclaim the truth in the manner of an echo. One should perform one hundred thousand recitations for the descent of the praseṇa. Just as it is said, "In that same way," and so forth, by performing one hundred thousand recitations, all praseṇa are accomplished. Likewise, by visualizing two vajras at one's two eyes from the syllable HŪṂ and performing one hundred thousand recitations of HŪṂ, one will see all things, such as Vajrasattva and others, in the manner of a reflected image.
Likewise, by visualizing a vajra at one's two ears from the syllable HŪṂ and performing one hundred thousand recitations at the ears, one will hear all sounds from Vajrasattva in the manner of an echo. By visualizing a vajra at the tip of the nose from the syllable HŪṂ and performing one hundred thousand recitations with the mind focused upon it, one will smell all the fragrances of Vajrasattva and the others. By visualizing a vajra on the tongue from the syllable HŪṂ and visualizing a HŪṂ above it, and then performing one hundred thousand recitations, one will speak all things. By arranging the syllable HŪṂ upon the body and performing one hundred thousand recitations upon the body, one will perceive all things. By visualizing a five-pronged vajra at one's own heart from the syllable HŪṂ and performing one hundred thousand recitations, one will know all things with the mind.
Regarding the demonstration of all marvels, "by accomplishing the body of the Buddha" means: having placed an image of Vairocana or others before oneself,
There, having summoned [the deity] with the secret hook and so forth, having caused [him] to enter, having bound [him], and having brought [him] under control, one should make perfect offerings with all offerings just as they are. Then, having visualized the syllable HŪṂ at [the deity’s] heart and meditated on the Tathāgata, if one performs one hundred thousand recitations, all wonders will be displayed. Regarding the statement, "To display all illusions, one performs one hundred thousand recitations over a bundle of peacock feathers," this means that one should insert the Vajra into the bundle of peacock feathers and bind it. Then, one should visualize that bundle of peacock feathers in the form of Vajrasattva, who is the essence of all things, arising from the syllable HŪṂ. Then, by meditating on that very [form] and performing one hundred thousand recitations, the bundle will be accomplished. Then, by performing recitations over that bundle and circling it in the manner of a reflection, all [deities] such as Śrī Vajrasattva and so forth will appear in the manner of reflections, and everything will be displayed in the manner of an echo. Regarding the statement, "To cover everything, one performs one hundred thousand recitations in a peaceful place," "covering everything" refers to covering a marketplace; this is well known. "That" refers to the generation [of the deity]: having summoned Mahādeva to the abode of Mahādeva, one should perform one hundred thousand recitations of HŪṂ. Following that, through that knowledge, one should understand the application of that [mantra], and by reciting HŪṂ, one should cover this or that. Regarding the statement, "To display answers to everything, [one uses] the mudrā of Vajra-Hūṃkāra," this refers to the past, the future, and...
Hearing the sound of the discourse on presently arisen phenomena is the teaching that provides a response to all. This refers to Vajra-Hūṃkāra, the mudrā of the Victory over the Three Realms. This is what is being shown: having performed the yoga of Vajrasattva exactly as it is, and having bound the mudrā of the Victory over the Three Realms, one should visualize oneself as Vajra-Hūṃkāra. Then, one should perform the blessing of truth, saying: "Since all sounds of truth are like echoes, by that truth, may the Blessed One Vajrasattva please explain the activities of the past, future, and present." Visualizing Vajra-Hūṃkāra entering one's heart, one should recite that very mantra and meditate as oneself as Vajra-Hūṃkāra for as long as the Blessed One reveals everything. Regarding "for the display of all miraculous powers, by the mudrā of vajra-miracles": all miraculous powers are the authentic emanations of the mind, such as the manner of traveling through the sky and so forth. Furthermore, there are five types, such as being as swift as thought; to perfect and manifest those five types is the "display of all miraculous powers." If one asks how that occurs, it is "by the mudrā of vajra-miracles," which means that from the binding of the primordial vajra, one should act in the manner of generating the great bodhisattvas, such as Vajrasattva and others, in the sky.
This is the vajra-miraculous mudrā; by means of it, those [manifestations] will emerge. "All miraculous displays" refers to the miracles of supernatural power, instruction, and telepathy. They are called "miracles" because they cause the beings to be trained to experience individual joy; the manner of demonstrating them is as previously described. "By the supreme vajra-samādhi" means by the mudrā of the samādhi of the Blessed One Amitābha. This is what is being shown: having performed the yoga of glorious Vajrasattva and reciting "HŪṂ," one should bind the mudrā of the samādhi of the Blessed One Amitābha, contemplate oneself as being of that very essence, and then correctly display all things emerging from one's own body. Regarding the phrase "from all things such as one's own body," having performed the yoga of Vajrasattva, one should cause all things such as all the Tathāgatas to emerge from one's own body or from walls and so forth. Then, having bound the mudrā of the miraculous display of vajra-miracles, one should stabilize it with "HŪṂ." With the two vajra-fists in the manner of flashing lightning, one should circle them in the direction of space with the intention of emanating all things; this is the miraculous display of vajra-miracles. "All gods" refers to Mahādeva and the others. To "descend" them, one should meditate on the yoga of descending the gods, bind the mudrā of the vajra-circulation, and—
Form the two index fingers of the vajra-fists as if linking iron hooks; draw them from the right side to the left, then draw them back to the right and hold them there. This is the mudrā of the vajra-circumambulation. Regarding "all nāgas," this refers to Ananta and the others. If one desires to make them follow one's command, one should bind the great mudrā of the glorious Vajrasattva and perform recitation at a nāga lake; then they will follow. Regarding "all yakṣas" and so forth: assuming the form of whichever yakṣa one desires, perform the summoning of the yakṣa and so on. Form the two vajra-fists in the manner of issuing a command and recite "HŪṂ." Then all yakṣas will do whatever is asked of them. Regarding "all bhūtas" and so forth: sitting on a high seat, with a face smiling with wrath through the mudrā of brandishing the vajra arising from the dance, summon Maheśvara in the form of Maheśvara. Reciting "HŪṂ," press him down with the left foot and recite "HŪṂ HŪṂ." Then all bhūtas will be brought under control. Regarding "to avert all hailstorms," it is said: "by the mudrā of Vajrabhṛkuṭī." From the first vajra, raise the right index finger in the threatening gesture. From that mudrā of lightning or clouds, emanate a light equal to the sky, filled with the swirling radiance of blazing vajras. One should then visualize that the hailstones are reduced to ashes.
This is the mudrā of Vajra Srid-srung. Regarding the statement, "To avert all falling lightning, use the mudrā of Vajra Bhṛkuṭī": from the vajra-palms, join the two index fingers and place the mudrā at the forehead. Then, perform the gesture of emitting blazing rays with the remaining fingers; this is the mudrā of Vajra Bhṛkuṭī. Having bound this, visualize oneself as blazing like vajra-fire. From the syllable HŪṂ, blazing vajra-fire is produced, which sets the lightning ablaze; by this, the lightning is averted.
Regarding the statement, "To cause rain to fall, perform recitation at a nāga lake": during a time of drought, summon the nāgas to a nāga lake. Recite the essence mantra HŪṂ NĀGA HŪṂ with the mudrā of Vajra Bhṛkuṭī. Visualize that the nāgas are scorched by the blazing vajra and that their hearts are squeezed so that they vomit blood; by this, a stream of rain will fall.
Regarding the statement, "To stop the rain, perform a fire offering of stainless water": having made offerings to the glorious Vajrasattva with the syllable HŪṂ, take stainless water. Visualize the glorious Vajrasattva, moon-colored, upon a moon maṇḍala in the water as before. Offer a pool of stainless water upon the assembly of nāgas. Visualize that they are satisfied and that all [the nāgas'] pools are emptied; then, the rain will be withdrawn.
Regarding the generation of clouds, having drawn the nāgas...
Regarding the phrase "one should fumigate with incense": one should draw the nāga as it is commonly known and then fumigate it. Then, by reciting "HŪṂ" over guggulu incense and fumigating the image of the nāga, clouds will be produced. Regarding the phrase "to destroy the clouds, one uses the Vajra Sky-Eye": having bound the first vajra mudrā and looking with the vajra gaze, one should scatter the clouds into the sky; this is the Vajra Sky-Eye. Regarding the phrase "in a place without water" and so forth: in a place such as a mountain that is devoid of water, one should recite "HŪṂ" while binding the first vajra mudrā. Having formed two nāgas with the mind, they become one with the nāga residing in the place where the nāga dwells. One then splits the mountain and so forth, and visualizing that one has arisen and produced a mass of water, an inexhaustible mass of extremely cool water will be produced; this is the Vajra Nāga Mudrā. Regarding the phrase "to know all treasures, one should pour water into a vessel": in the place on the ground where one hopes a treasure is located, one should invite the Blessed One Vajrasattva and make perfect offerings. Holding a copper flask filled with scented water with the vajra fist, one should perform the recitation as long as the water indicates [the treasure]. Then, one will know, "The treasure is here." The phrase "one should pour water into a vessel" is said for the purpose of the vessel into which the water is poured. Thus, having known the treasure and determined where it is located, one binds the treasure and its guardians.
Having protected the companions and the site with the Vajra Net mudrā and the Vajra Protection mudrā, one should recite the syllable HŪṂ over the pickaxe and other tools with the Vajra Digging mudrā, and then dig while exhaling. First, bind that very same Primordial Vajra, place it at the forehead, and perform the manner of extracting a treasure; this is the Vajra Digging mudrā. Then, having seen the treasure, bind the Vajra Wealth mudrā and take it. Placing the Primordial Vajra itself at the forehead, perform the manner of taking wealth; this is the Vajra Wealth mudrā. Regarding the statement, "To attain all sovereignty, use the Empowerment mudrā": bind the Primordial Vajra, place it at the site of empowerment, and with the intention of attaining whatever sovereignty is desired, recite the syllable HŪṂ; this is the Vajra Empowerment mudrā. Regarding "To become a lord of the earth, use the Vajrasattva Empowerment mudrā": bind the Primordial Vajra and, in the manner of attaining all things, place it at the forehead; this is the Vajrasattva Empowerment mudrā. "All maṇḍalas" refers to those of the mundane and supramundane realms. Their "accomplishment" means to bring them to completion. If one asks how that occurs, it is said: "By the Vajra Wheel mudrā." Bind the two vajra fists, and join the little fingers and thumbs like a vajra.
"It is renowned as the Vajra Wheel, the accomplisher of all maṇḍalas," so it is said. Regarding the phrase "for the accomplishment of all mudrās, by the samaya-mudrā of great bliss": the mudrās such as the mahāmudrā and so forth are "all mudrās." Their accomplishment is their perfection, which is to say, bringing them under one's own control. The "primordial vajra" is the samaya-mudrā of great bliss. This is what is taught: join the palms hollowed out and, with the mantra vajra-añjali, form the vajra-palms. Then, with vajra-bandha, bind the samaya-mudrā. With vajra-bandha-traṭ, one should open the vajra-bind at the heart. Then, with vajra-āveśa a, bind the samaya-mudrā of the vajra-descending and, with the syllable a, cause the descent upon oneself. Then, having performed the withdrawal of the descent, bind the vajra-samaya-mudrā with vajra-muṣṭi and recite vajra-muṣṭi vaṃ. Then, while reciting hūṃ, one should bind the primordial vajra. By such means, all mudrās will be accomplished. Regarding the phrase "for the accomplishment of all samayas, by the mudrā of the vajra of supreme joy": the mudrā that gathers the five is the mudrā of the vajra of supreme joy; by it, all maṇḍalas will be accomplished. For the purpose of admitting the disciples, the master should bind that [mudrā] and then admit them into the maṇḍala.
Therefore, this will accomplish all maṇḍalas. This is what is being shown: just as one accomplishes the maṇḍala in the Vajrasattva maṇḍala, so too, having entered the maṇḍalas of the Tathāgatas and so forth, one should accomplish those maṇḍalas. Regarding the statement, "For the accomplishment of all siddhis, use the hook mudrā of Vajragarvā": the accomplishment of the mudrās of Vajrasattva and the others is "all siddhis"; to bring them into direct manifestation is "accomplishment." The action mudrā of the Blessed One Vajrasattva is Vajragarva; his right hook is the "hook of Vajragarva." Having bound this and placed the forms of worldly and transcendent deities before oneself, one should recite "HŪṂ," and then all siddhis will be bestowed. Regarding the statement, "For the accomplishment of all that is unaccomplished, use the Vajrasiddhi mudrā": when any of the aforementioned mudrās of Vajrasattva and the others are not accomplished, that is called "all that is unaccomplished." To accomplish all of those, following the application, to accomplish and perfect all the mudrās of Vajrasattva and the others is "the accomplishment of all that is unaccomplished." The "primordial vajra" is the Vajrasiddhi mudrā; by binding it, all that is unaccomplished will become accomplished. This is what is being shown:
When one practices the mudrā of the Vajra-Arrogant Hook to accomplish all siddhis, if all siddhis are not accomplished, then one should bind the primordial vajra and accomplish all siddhis through the recitation of the song of the syllable HŪṂ. Regarding the accomplishment of all vidyādharas: this refers to the accomplishment of the vajra, jewel, lotus, and action vidyādharas; the practice of that is the accomplishment of all vidyādharas. If one asks how that occurs, it is said: "By means of the mudrā of the vajra vidyādhara." Reciting HŪṂ:
"Abiding in the form of the moon,
Remaining in the midst of space,
Having meditated on Vajrapāṇi in one's hand,
One becomes a vajra vidyādhara.
Abiding in the form of the moon,
Remaining in the midst of space,
Having meditated on a jewel in one's hand,
One becomes a jewel vidyādhara.
Abiding in the form of the moon,
Remaining in the midst of space,
Having meditated on a lotus in one's hand,
One becomes a lotus vidyādhara.
Abiding in the form of the moon,
Remaining in the midst of space,
Having meditated on the variegated [vajra] in one's hand,
One becomes a universal vidyādhara."
These are the mudrās of the vajra vidyādharas. Regarding the phrase "all vajras" and so forth: "all vajras" refers to the primordial vajra, the tathāgata vajra, the wrathful vajra, the jewel vajra, the lotus vajra, and the variegated vajra.
The accomplishment of these is the accomplishment of all vajras. If one asks how that is accomplished, it is said: "By the supreme mudrā of all vajras." The primordial vajra arising from the vajra-binding is the supreme mudrā of all vajras. All bodhisattvas are those beginning with Vairocana, as taught in the Dharma-maṇḍala, up to the end of the Bhadrakalpa. If one asks how they are then accomplished, it is said: "By the Mind-vajra." Having performed the deity yoga exactly as it is, one should recite "HŪṂ" and meditate by means of the application of the subtle yoga:
"Having become perfectly composed,
One should meditate through the application of subtle yoga.
The Mind-vajra Bodhisattva
Is the meditation of Vajrasattva."
Thus, having placed such a personal sign in the region of the heart, whatever one meditates upon will be accomplished; this is the mudrā of the Mind-vajra. Regarding the accomplishment of the state of Vajradhara itself, it is understood that it is by the Great Mudrā of Vajrasattva. Likewise, for the accomplishment of Buddhahood itself, one should accomplish it by reciting the song "HŪṂ" and binding the Supreme Enlightenment Mudrā.
Regarding "Great Bliss" (Mahāsukha): because it is both bliss and great, it is Great Bliss—the non-dual wisdom of the Tathāgata. As it is said:
"All inexhaustible accomplishments
Are explained as Great Bliss."
That itself is the Vajra Amoghasiddhi; because it brings to perfection the saṃbhogakāya and nirmāṇakāya, it is together with the fruit. All its samayas are the modes of the worldly and transcendent deities, explained here from Vajrasattva down to Varuṇa. Because it is asserted that these arise from the great bodhicitta in this context, they are called "all samayas." "Conceptualization" (kalpa) means discursive thought; because it overwhelms all other conceptualizations and is blazing and beautiful, it is a "king" (rāja). By metaphorically applying that name to the collection of words that teach it, it is called by that name. Therefore, it is called "From the Great King of Conceptualizations of All Samayas of the Vajra Amoghasiddhi of Great Bliss." The great tattva of the samaya has already been explained. Because that itself is indivisible, it is called "Vajra." The statement "The Great King of Conceptualizations, so named, is complete" means that it is the ultimate nature that teaches the great bodhicitta, the mahāmudrā, the mirror-like wisdom, the emptiness gate of liberation, the svabhāvakāya, and so forth. The explanation of the consolation of Vajrasattva is complete. Thus, in order to abandon desire through desire, having taught the maṇḍala of glorious Vajrasattva and the fruit of accomplishing it,
Now, in order to guide those sentient beings who possess a naturally good disposition and engage in the practice of the balanced [elements], the Blessed One Vairocana’s maṇḍala is taught with the words "Then," and so forth. "Then" means immediately following; after attaining manifest, complete enlightenment in the realm of Akaniṣṭha, he was dwelling together with a hundred billion bodhisattvas, such as Vajrapāṇi and others, in the abode of the king of the Paranirmita-vaśavartin gods within the entire desire realm. It is immediately after that. He is the "Blessed One" (Bhagavān) because he has conquered the four māras. He is "Vairocana" because he illuminates the ten directions and perfectly displays all forms. The word "again" (yang) means "once more." Having taught [the stages] such as the "Very Joyful" (Pramuditā), he now perfectly teaches this as well. "All Tathāgatas" refers to Vairocana and the others, who are as numerous as the atoms in all world systems. Their "peaceful nature of phenomena" (dharmatā) is the very state of being free from the conceptualizations of subject and object within the mind and mental factors that display the aspect of peace. Their "manifest complete enlightenment" is the realization [of that nature]. Their "accomplishment" is that by which it is made manifest. Regarding the phrase "the method of the perfection of wisdom" (prajñāpāramitā-naya): the perfection of wisdom is the great bodhicitta, the perfection of meditative concentration (dhyāna-pāramitā), and the perfection of wisdom (prajñā-pāramitā).
This is the mode of the perfection of diligence. Because it is the perfection that reaches the excellence of the self and proceeds [to liberation], it is the perfection of wisdom. Its method is as stated in the passage beginning, "Because of the very solidity of the vajra," and so forth. This refers to the method involving conceptualization through hearing and so on; it should be connected with the phrase "it was taught." The word "this" refers to what was taught by being placed in the mind. "It was taught" means that he demonstrated and explained the method of the perfection of wisdom, whatever its name may be.
Regarding the passage beginning, "Because of the very solidity of the vajra, the equality of the vajra," and so forth: the vajra is the wisdom of emptiness. That very great bodhicitta is the vajra of the tathāgata family. Its equality is the state of being free from the conceptualizations of subject and object. Its manifest awakening is the direct realization of suchness. That itself is great awakening, the unsurpassed, perfectly complete awakening.
If one asks for what reason, it is said, "Because of the very solidity of the vajra." Because it is the essence of suchness, emptiness, the unconditioned, and the lack of intrinsic nature, it is the vajra. In the mind characterized by great awakening, which is of one taste with suchness, it is firm and solid like a vajra because it cannot be destroyed by anything moving or non-moving.
Because it has become the very stability of the vajra, it is the "stable vajra." The manifest, perfect awakening to the equality of that vajra is great awakening. Having thus explained the essence of the great bodhicitta as the nature of Akṣobhya and the essence of his family, now, in order to show the perfection of generosity, the essence of Ratnasambhava, and the essence of his family, it is said, "of a single meaning," and so forth. In that regard, the perfection of generosity, or the essence of Ratnasambhava, and the Jewel family, are the "meaning." Their equality is the state of being free from duality. The manifest, perfect awakening to that is the act of directly realizing it. That itself is great awakening, as before. Why is that? It is said, "because of being of a single meaning." Since they become of a single meaning, the manifest, perfect awakening to the equality of the meaning—because of that single meaning—is great awakening. In order to show the essence of that family, it is said, "of a single meaning," and so forth. In that regard, the perfection of generosity and Ratnasambhava will teach as follows: whatever is the conceptualization of the equality of the perfection of generosity and the Jewel family, that is the nature of phenomena (dharmatā) and is unchanging. Therefore, the manifest, perfect awakening to the equality of the meaning by means of that is great awakening.
Having thus taught the perfection of generosity and the essential nature of the Blessed One Ratnasambhava, as well as the essential nature of his family, now, in order to teach the perfection of wisdom, the essential nature of Amitābha, and the essential nature of his family, it is said: "The purity of essential nature," and so forth. In this context, the perfection of wisdom, the essential nature of Amitābha, and the essential nature of his family are the dharmas. Their equality is naturally pure. Their "manifest awakening" is as explained previously; here, it refers to great awakening (mahābodhi). Why is that? It is said, "because of the purity of essential nature." The essential nature of the discriminating wisdom (pratyavekṣaṇā-jñāna) and the perfection of wisdom is pure by virtue of being free from the stains of the conceptualizations of subject and object. Because the essential nature has become pure, it is "because of the purity of essential nature." Through that, the manifest awakening to the equality of all dharmas is awakening. Why is that? Because the subject (dharmin) does not become something other than the dharmas. Therefore, the manifest awakening to the equality of dharmas and the purity of dharmas are one and the same. Consequently, the manifest awakening to the equality of all dharmas by means of that is great awakening.
Having thus taught [the perfection of wisdom] as the essence of Amitābha and the essence of his family, now, in order to teach the perfection of diligence, the essence of Amoghasiddhi, and the essence of his family, it is said: "Regarding all," and so forth. "All" refers to the perfection of diligence, the essence of Amoghasiddhi, and the essence of his family. Their "equality" is the essence of all phenomena and their natural luminosity. "Their manifest complete awakening" is as before; that itself is great awakening. Why is that? It is said: "Because of non-conceptuality regarding all." "All" refers to those things just explained. "Non-conceptuality" regarding them is the absence of conceptualization of subject and object. Since that is their very essence, it is "because of non-conceptuality regarding all." Thus, the manifest complete awakening to the equality of all through that is great awakening. This is what is being shown: the conceptualization of the equality of all, and whatever is the non-conceptuality regarding all—this very phenomenon is indivisible. Therefore, the manifest complete awakening to the equality of all through this is great awakening. Now, regarding the hearing, reflecting, and... of the way of the perfection of wisdom:
In order to inspire those who practice meditation, the result is taught by the passage beginning with "Vajrapāṇi, whoever..." and so forth. "Whoever" refers to ordinary individuals of various forms, such as men, women, boys, and girls. "The four realizations of the Dharma" refers to the fourfold nature of bodhicitta, the perfection of generosity, the perfection of insight, and the perfection of diligence; these are the realizations of the Dharma of the perfection of insight, which are to be actualized through the insights of hearing, reflection, and meditation. "These" refers to the dharmas whose nature consists of bodhicitta and the others, as enumerated immediately above. "Hearing" them is apprehending them through the auditory consciousness. "Retaining" them is correctly placing them in the mind without forgetting, by way of both the words and the meaning. "Reading" them is correctly taking up the text in a book and reading it every day. "Meditating" on them is repeatedly applying mental formation to what has been grasped by the insights of hearing and reflection. "That" refers to that individual. Regarding the phrase "even if they practice all sinful deeds" and so forth: even if they are performers of actions such as the five crimes of immediate retribution, they will completely transcend all lower realms such as the Avīci hell; having become free from the karma of the migrations such as the Avīci hell, [they will attain the result].
Having properly relied upon the world of gods and humans, and having perfectly pleased the buddhas and bodhisattvas, one will be completely liberated from all lower realms until reaching the essence of enlightenment. By not performing the actions that lead to all lower realms and by perfectly pleasing the buddhas and bodhisattvas, the accumulations of merit and wisdom will be fully perfected, and one will swiftly and manifestly awaken to unsurpassed, perfect, and complete enlightenment. Thus, the text from the beginning up to the conclusion of the aforementioned benefits explains the first meditative absorption, the "Initial Application."
Now, with the words "Then," and so forth, the second meditative absorption, the "Supreme Maṇḍala," is taught. The word "then" is a term indicating immediate succession; it refers to the period immediately following the "Initial Application." The phrase "having spoken thus" refers to the teaching of the four lines of the Perfection of Wisdom along with their benefits. "The Blessed One" refers to Vairocana. "Fully grasping the fist of wisdom" means that he forms the mudrā of supreme enlightenment with his two hands. "This very point of meaning" refers to the fourth point of the Perfection of Wisdom. "Extensively teaching" means that he teaches by emanating the syllable "A," which is distinct from the words and letters previously explained.
"Extensively teaching" is the phrase. "With a smiling face" means that because his countenance is slightly laughing, it is said to be "with a smiling face." Regarding the phrase "he spoke this essence of the equality of all phenomena": "all phenomena" refers to those such as bodhicitta and so forth as previously explained. Their "equality" is the freedom from the conceptual constructions of subject and object. The "essence" is the wisdom of that nature; the syllable "A," which reveals that, is also metaphorically designated as the "essence." "He spoke" means he uttered these words. "Then, immediately upon speaking this" refers to the moment immediately following the utterance of the syllable "A," which reveals all phenomena, by the Blessed One Vairocana. "All the Tathāgatas" refers to Vairocana and the others. "Gathered together" means they assembled. "In all directions of the Blessed One Vairocana" means in the four directions. "Abiding in the manner of the great maṇḍala of Vajrasattva" means abiding within the expanse of the great maṇḍala of Vajrasattva. Furthermore, the "eight great beings" refers to the great bodhisattvas beginning with Vajrapāṇi and ending with Vajrayakṣa. "In the eight directions of the outer maṇḍala" means they are situated in the cardinal and intermediate directions.
"Laughing with a great laugh and remaining" means that after the Tathāgata has tamed the realms of sentient beings to be disciplined, he perceives them as having become Tathāgatas. Because joy has arisen, he laughs with a great laugh; this is the meaning of "manifesting a smile that reaches everywhere." In this context, the explanation beginning from "Then, having spoken thus" up to "laughing with a great laugh and remaining" teaches the second meditative absorption called the "Supreme Maṇḍala." One should understand that the section beginning with "Then, preceded by the assembly" and so forth is the third. In order to demonstrate the meaning of the statement, "Those who have received empowerment and obtained the samaya should perform recitation and meditation," the extensive ritual for the master’s activities and the initiation of the disciples is taught starting from "Then" and so forth. The word "Then" is as before; it indicates the intention of another [tradition] that, starting from the meditation on the three samayas and following the previously explained maṇḍala conduct, immediately after obtaining the signs, the master should draw this maṇḍala. "The Vajra Maṇḍala of all Tathāgatas" refers to the great samaya maṇḍala of the Blessed One Vairocana. "Blessing" refers to the meditative absorption by which it is blessed and stabilized; that is what is meant by this term.
Regarding that, it should be connected as follows: "Having directly realized the meditative absorption, the Blessed One Vairocana spoke this great maṇḍala." Since they are both tathāgatas and all-encompassing, they are the "all tathāgatas," which refers to those previously explained. Their "suchness" refers to the ten suchnesses previously explained. That itself is the vajra; because it reveals that, the one who is so called spoke what is known as the "great samaya maṇḍala." In that context, the "great samaya" refers to the "great bodhicitta" and so forth, up to the perfection of diligence, as well as the previously explained emanations such as Vairocana and the rest. It culminates in the use of a soft and very comfortable seat and the arrangement of the Buddha’s image. By way of this illustration, the maṇḍala of those [deities] is called the "great samaya maṇḍala." This is what is being shown: through the application of the Blessed One Vairocana, one should accomplish the great yoga as before. Then, having performed all the rituals, one should make the mind one-pointed upon the form of the maṇḍala and draw the great samaya maṇḍala. This teaches that the maṇḍala should be drawn once the signs have been obtained. The great maṇḍala of Vajrasattva has been explained previously.
"In that manner" refers to the shape, such as the four corners and so forth, as previously explained. In the manner of the great maṇḍala of Vajrasattva, one should draw this outer maṇḍala of the Blessed One Vajrasattva in the shape of the great maṇḍala of the Tathāgatas. Having drawn a wheel of three lines in its center means that, starting from the direction of Ishāna (northeast), one should draw it by marking a circle with three lines.
How is this so? It is said, "a variegated lotus is firmly established in the presence of the Blessed One." This means that it should be drawn below the Blessed One Vairocana, who resides in the center of these maṇḍalas, and that the abodes of all the deities are beautified by variegated lotuses; thus, it is "firmly established with variegated lotuses."
Regarding "at the hub of its wheel, the Blessed One," and so forth: the "hub of the maṇḍala" is the center of the maṇḍala. "The Blessed One, the Tathāgata Great Permanence" refers to the Great Permanence, the Tathāgata Vairocana, who remains for as long as saṃsāra exists by the very nature of the saṃbhogakāya. Having projected him into the space, one should make a single image of his body in the form of the syllable A.
Regarding "of that," and so forth: "of that" refers to the Blessed One Vairocana. "In all directions" means in the cardinal and intermediate directions. "The eight Tathāgatas should be placed or drawn" means:
One should correctly arrange the eight Tathāgatas, who possess the form of the nirmāṇakāya and have entered into meditative equipoise. Regarding the phrase "by means of colored drops," this refers to drawing them in the form of mudrās, or in the manner of seats, or in the manner of syllables, or in the manner of drops. Regarding the instruction "the Tathāgatas residing in the maṇḍala circle, together with Vajradhara, should be drawn," this means that the Blessed One Vairocana, possessing the nirmāṇakāya and having entered into meditative equipoise, should be drawn in the center surrounded by the eight images of the Buddha bodies. That yogin, having surrounded the maṇḍala of Vairocana in a circle, should draw the third maṇḍala—which has been described—as Akṣobhya and the other Tathāgatas surrounded by the eight bodhisattvas such as Vajrapāṇi, in the very manner of the great maṇḍala of Vajrasattva. Regarding the phrase "on the outside" and so forth, it means that on the divine ledge of the outer maṇḍala described here, the eight bodhisattvas such as Vajrapāṇi should be drawn in the cardinal and intermediate directions. Regarding the instruction "four full vases should be placed at the gates," this means that four full vases should be properly positioned at the four gates of the maṇḍala. Furthermore, at the eastern gate, a piece of earth together with sprouts grown from barley, wheat, and śāli rice should be placed.
The great bodhisattvas, such as Vajrasattva and others, are the meadow, which is the sign indicating the great earth. At the southern gate, placing a vessel filled with the six tastes and adorned with wealth, gold, jewels, clothing, and so forth, is the perfection of generosity and the essence of the jewel family; it is the sign indicating the great enlightenment that completely fulfills all the intentions of all sentient beings. At the western gate, placing [a figure] upon a soft and very comfortable seat is the essence of the perfection of wisdom; it is the sign indicating the seat of the essence of great enlightenment, which is free from the afflictions along with their habitual tendencies, the cognitive obscurations, and conceptual proliferation. At the northern gate, placing the body of the Blessed Buddha in the form of a nirmāṇakāya, absorbed in meditative equipoise, is the essence of the perfection of diligence; it should be placed as the sign indicating the great enlightenment that is the nature of the all-accomplishing wisdom. Here, the seed syllable of all the deities is "A." This is what is being shown: having drawn the outer maṇḍala just like the Vajrasattva maṇḍala, one should mark the lines of the maṇḍala inside it with a five-colored thread attached to a vajra-kīla, in a circle measuring four parts; the second [circle] is twice that size.
Third, having drawn the maṇḍala by tracing a circle three times its size and marking it with lines, and having well-painted the seats of various lotuses for all the deities, one should draw the Blessed One Vairocana at the center of the maṇḍala. He is golden in color, adorned with all ornaments, in the form of the saṃbhogakāya, with two hands in the mudrā of supreme enlightenment, seated in the vajraparyaṅka posture, with one face, and looking toward the east.
Then, in the second circular maṇḍala, one should draw the eight Buddhas in the form of the nirmāṇakāya, absorbed in meditative concentration. Then, in the third circular maṇḍala, in the eastern direction, one should draw the Blessed One Akṣobhya, Vajrapāṇi, and Mañjughoṣa, in the manner of the Vajrasattva maṇḍala. In the southern direction, the Blessed One Ratnasambhava, together with the bodhisattvas Ākāśagarbha and Gaganagañja. In the western direction, the Blessed One Amitābha, together with the two great bodhisattvas Avalokiteśvara and the one who turns the wheel of Dharma immediately upon generating the mind of enlightenment. In the northern direction, the Blessed One Amoghasiddhi, together with the two bodhisattvas Vajramuṣṭi and Vajrayakṣa, should be drawn as before.
Then, on the deity ledge of the outer maṇḍala, in the eastern direction is Vajrapāṇi, and in the southern direction is Ākāśagarbha.
In the western direction is Lokeśvara; in the northern direction, Vajramuṣṭi; in the southeast, Mañjuśrīkumārabhūta; in the southwest, Gaganagañja; in the northwest, Sadyas-cittotpāda-dharmacakrapravartaka; and in the northeastern direction, Vajrayakṣa should be drawn. The remaining [deities] are as previously described. As for the vases and the full vases, one should recite the syllable A one hundred and eight times over each and offer them to all the deities as before; the others should also be understood in the same way. Having thus drawn the maṇḍala, one should perform the vajra-gathering as before. Then, meditating on the mahāmudrā of Vairocana, one should offer praise with the one hundred and eight names. Then, while reciting the syllable A, one should bind the previously explained secret hook, invite the Blessed One together with his retinue, and perform the summoning, entering, binding, and subjugating. Having cleared away obstacles with Vajrayakṣa, one should establish the boundary, bind the maṇḍala, and construct the fence and lattice. Having closed the gates with Vajramuṣṭi and perfectly protected all [the deities] with Vajrarakṣa, one should offer the arghya water with the syllable A. Then, binding the primordial vajra arising from the vajra-binding, and looking upon all [the deities] beginning with Vairocana from the words Adṛśya onwards, one should recite Jaḥ hūṃ vaṃ hoḥ samayas tvaṃ samayas tvaṃ aham a three times.
All of that should be accomplished. Then, on one’s own tongue, one should visualize a fine vajra arising from the syllable HŪṂ. One should also visualize the syllable A on the tongues of Vairocana and the other [Buddhas]. Then, at one’s own heart, one should generate a crossed vajra from the syllable A. While reciting the syllable A, one should bind the activity mudrās of Vairocana and the others. Having formed the two tathāgata fists in the manner of holding a dharma robe, the left vajra index finger is to be raised into the right palm. This is the mudrā of supreme enlightenment, which bestows the enlightenment of the Buddhas. This is the mudrā of the Blessed One Vairocana.
Similarly, placing the left hand at the heart in the manner of praise, and extending the right hand to touch the ground, is the mudrā of Akṣobhya. Placing the left hand in the same way, but reversing the right hand so it does not touch the ground, and raising it in the manner of reciting a discourse as if granting a supreme gift, is the mudrā of Ratnasambhava. From the mudrā of Akṣobhya, the left hand is held in the fist of holding a dharma robe, and the right hand opens a lotus starting from the little finger; this opening is the mudrā of Amitābha. From the mudrā of Akṣobhya, the right hand is made like a three-pointed banner and placed in the manner of granting fearlessness; this is the mudrā of Amoghasiddhi. Binding the two vajra fists and placing them both in the manner of praise with palms joined is the mudrā of Vajrapāṇi. Placing the left hand at the heart, [the right is held]...
Holding a sword with the right hand is the mudrā of the Protector Mañjughoṣa. Placing two vajras in the manner of conferring empowerment is the mudrā of Ākāśagarbha. Whirling and releasing the vajra in a dance, then placing it on the cheeks and the crown of the head, is the mudrā of Gaganagañja. Opening the right and left hands is the mudrā of Lokeśvara. Whirling like a circle of firebrands is the mudrā of the one who turns the wheel of Dharma immediately upon generating the mind of enlightenment. Pressing and squeezing two vajra fists is the mudrā of Vajramuṣṭi. Making the little finger and the index finger like fangs is the activity mudrā of Vajrayakṣa. The mudrā of the Buddha image residing in the northern direction should be understood as being similar to that of Amoghasiddhi. The great mudrās of Vairocana and the others should be visualized by following the painted images.
Having thus performed the sealing with the four mudrās of the Blessed One Vairocana and the others, one should confer empowerment using the empowerment mudrās in the manner previously explained. Then, having offered the water for the feet, one should make perfect offerings with the vase, the full vase, flowers, and so forth, and offer with the twelve types of activity mudrās, such as the Vajra Weapon and others. Then, one should make perfect offerings as before with mental clouds of wish-fulfilling trees and so forth, and offer the torma externally. Then, [one should offer to] Vajrayakṣa and Vajrajvalānalārka...
After performing the fire offering of Buddhalocanā, the Blessed One Vairocana should be arranged in the center of the hearth in the manner of a maṇḍala as before, and the fire offering should be performed again. Then, having put on the upper and lower garments over which the Vajrayakṣa mantra has been recited, and having tied the hair-knot, the face should be covered with a cloth over which the essence mantras of the four, such as Vajrāṅkuśa and the others, have been fully recited. Having performed the rituals of the mudrās and so forth previously explained by the master, one should empower oneself with the water from the vase standing at the door, over which the syllable A has been recited. Then, having bound the primordial vajra arising from the vajra-binding gesture, one should enter while reciting vajra vajra a, and perform the previously explained rituals up to the point of saying, "Today, may you grant me the accomplishment of Vajrasattva." Then, one should prostrate with the mantra of prostration and perform the prostration of Vajralāsyā. In this context, the prostration of Vajralāsyā is as follows: with the transformative movements of the vajra dance offering and eyes full of smiles, one should prostrate so as to please Vajrasattva and all the Tathāgatas; this is the definition of that prostration. Then, having circumambulated three times and expressed the suchness, one should properly exhort the Blessed One with the words: jaḥ hūṃ vaṃ hoḥ prasiddhyamam. Then, one should dress in the garments in that same manner.
This explains the meaning of the phrase, "having bound the vajra mudrā of all the tathāgatas, one enters." Regarding the phrase, "even without a preceptor oneself," this refers to those who have not received empowerment in this maṇḍala. The word "even" indicates that those who have received empowerment are well-blessed as the very vajra preceptors of all the tathāgatas, such as the Blessed One Vairocana, and as preceptors of the tathāgata maṇḍala. This teaches the following point: even one who has received empowerment in the maṇḍalas of Vajrasattva and so forth, but has not received empowerment here, will still attain the results as described if they draw this very maṇḍala and enter it.
The phrase "from this day forward" means starting from the moment of entering the maṇḍala. Regarding the phrase "the realization of all the tathāgatas," as taught in other tantras, one will become invincible to māras and the like regarding all siddhis, such as buddhahood and so forth; one will become indestructible because they cannot be killed by those very beings; and one will attain freedom from all obscurations, such as the obscurations of the afflictions.
Then, regarding the phrase "the disciples should also be entered in the same way," this means that in order to enter the disciples, one should make the request according to the authorization.
Immediately following that, the disciple should be introduced by means of the ritual of self-entry. Regarding the phrase "having entered, give the five-pronged vajra": after bestowing upon the disciples the water initiation in the proper manner, as well as the initiations of the mudrā, the crown, the diadem, and the silk streamers, one should recite the syllable "A" and bestow the tathāgata-vajra. Then, having bestowed the vajra-name initiation and the vajra-vow of siddhi, one should also proclaim the samayas with the words "For all sentient beings," and so forth. Regarding the phrase "for all sentient beings," "benefiting all sentient beings" refers to those actions that result in the ripening of vast happiness; it is for the sake of perfecting those. "All the teachings" refers to all the commands of the tathāgatas. "Protecting and practicing them" refers to accomplishment; it is for that reason. Regarding the phrase "by means of non-conceptual application, all should act as they please": the meditations on the vajra, the meaning, the dharma, and the equality of all are the non-conceptual application. By means of that non-conceptual application, whether it be recitation, meditation, or any other virtuous activity, "all should act as they please." This means that by abandoning attachment to entities, one should abandon the restrictive constraints of seats and so forth as explained in the Action Tantras regarding all virtuous directions, and thus "all should act as they please."
Having thus bestowed the samaya, the disciples should then be led to enjoy the food, flavors, and dwellings as described in the manner of the great maṇḍala of Vajrasattva, and they should be thoroughly satisfied with whatever wealth is available.
Then, regarding the "four signs": in order to perfect the bodhicitta, a piece of meadow with soil; in order to perfect the perfection of generosity (dāna-pāramitā), a vessel filled with wealth, gold, jewels, clothing, and so forth; in order to perfect the perfection of wisdom (prajñā-pāramitā), a soft and very comfortable seat; and in order to perfect the perfection of diligence (vīrya-pāramitā), which is the very essence of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), the master should bestow an image of the Buddha upon the disciples according to their fortune and capacity. Specifically, for those of the Akṣobhya family, a piece of meadow with soil is given; for those of the Ratna family who are diligent, the aforementioned vessel; for those of the Amitābha family who are diligent, the seat; and for those of the Amoghasiddhi family who are diligent, an image of the Buddha should be given. This is the meaning of the phrase "according to their fortune" in this context.
"The maṇḍala of the great samaya" refers to the great bodhicitta, the perfection of generosity, and the perfection of wisdom.
The perfections of diligence as they have been explained are the great samaya because they are all-pervading. Since the deities such as Vairocana who arise from them are also metaphorically designated by that term, they are called the "great samaya," and their maṇḍala is the "great samaya maṇḍala."
Then, beginning from the words "In that same way..." up to "should be bestowed," the meaning shall be explained again for the sake of clarification. Having drawn the maṇḍala according to the ritual just described, one should perform the great yoga taught in this context through the application of the Blessed One Vairocana. One should then recite the syllable A one hundred and eight times over the full vases and the vases [in general] using the primordial vajra that arises from the vajra-binding gesture.
Then, through the application of Vajra-Hūṃkāra, one should open the four gates of the maṇḍala. Again, with the pride of Vairocana, one should perform the vajra-gathering, meditate on the great mudrā of Vairocana, and praise him with the hundred and eight names. Reciting the syllable A, one should summon Vairocana and all the others with the secret hook, place them in their respective positions, and expel obstructors with Vajra-Yakṣa. Having established the boundary, bound the maṇḍala, and constructed the lattice and the fence, one should close the gates with the vajra-fist and thoroughly protect everything with the vajra-protection. Having offered the guest-water with the syllable A, one should accomplish the Blessed One together with his retinue by means of the samaya mudrā.
Then, one should visualize the syllable A in the vajra-tongues of Vairocana and the others in the same manner, and bind the action mudrās and the great mudrās of Vairocana and the others. Then, the Tathāgatas are to be consecrated with the vajra-jewel mudrā, and the bodhisattvas are to be consecrated with the crowns of the five buddhas. Then, having offered the water for the feet with the syllable A to the Blessed One and his retinue, one should offer vases, full vases, and garments, and perform the five types of offerings, as well as offerings of the wish-fulfilling tree and so forth. Then, if one has the means, one should offer external offerings such as dance, song, music, horses, elephants, and herds of cattle, and also perform the offerings of the mudrās of flowers and so forth. Then, having performed the mental offering, one should give the torma externally. Then, having performed the fire offering as explained, the yogin, adorned with the garments and ornaments as explained, should first perform prostrations and so forth, and then take the vows. Then, with the mantra oṃ sarvayogacittam utpādayāmi, one should generate the great bodhicitta. Taking the Tathāgata-vajra with the right vajra-fist and placing it at one's own heart, one generates it upon the moon-maṇḍala at one's heart with the syllable A, and says this: suraṭe samayas tvaṃ hoḥ.
vajrasiddhyaya thā sukhaṃ. Then, having consecrated oneself with the water from the vase situated at the door, and having bound the samaya-mudrā, one should hold a flower garland with that very [mudrā] and, while reciting vajra vajra a, the preceptor enters the great samaya-maṇḍala from the eastern door, and should also utter vajra aṅkuśa jaḥ. Then, having entered from the southern door, one should utter vajra pāśa hūṃ and enter by means of mental engagement. Again, having entered from the western door, one should utter vajra sphoṭa vaṃ and mentally bind [the door]. Then, having entered from the northern door, one should utter vajra āveśa hoḥ and bring oneself under control through the vajra-descending [mudrā]. Then, having entered again from the eastern door, one should utter: mahārata sudṛḍha sutoṣe susukhaṃ vajrasattva adya siddhyam. Then, having prostrated with the Vajra of Graceful Play, one should circumambulate the maṇḍala three times. Then, sitting before the Blessed One, one should speak as follows:
"Great passion, great bliss,
Great vajra, great wealth,
Great wisdom, great activity—
May I today accomplish Vajrasattva.
jaḥ hūṃ vaṃ hoḥ prasiddhyam."
Then, having drunk the vajra-water, one should cause [the wisdom] to descend upon oneself. Reciting a one hundred times, one should again open the Vajrayoṣid-mudrā with the left vajra-fist and cause [the wisdom] to descend upon oneself, reciting a a one hundred times.
Then, with the syllable A, one should cast the flower. Then, having taken it, one should bind it to one’s own head with that very [syllable]. Then, with that very [syllable], one should remove the face veil. Then, while reciting that very [syllable], one should view the maṇḍala, beginning from the eastern direction. Then, with tiṣṭha vajra and so forth, one should release the descent mudrā at one’s own heart. Then, having visualized oneself in the great mudrā of Vairocana, one should gaze at the Blessed One with the vajra gaze and perform the recitation until the Blessed One reveals his face and bestows all siddhis. Then, having rotated the vajra palms and placed them at the heart in the manner of offering oneself, one should praise with the one hundred and eight names and perfectly worship the Blessed One with the four secret offerings, such as the Lāsye goddess, and also worship with the offerings of song and music. Then, having again bound the great mudrā, one should gaze at the Blessed One with the vajra gaze, prostrate by rotating the vajra palms, and receive the flower garland and so forth, as well as the empowerments. In that regard, first of all, having performed twenty-one recitations over the branch of the vajra flower held by the samaya mudrā, one should recite: oṃ mahāsukha vajra amoghasamaya udaka siddhya abhiṣiñca sarvasukhasomanasyāni adya kuru kuru jaḥ hūṃ vaṃ hoḥ a.
Then, having blessed oneself as Vairocana, one should arrange all the deities upon one’s own body at the locations taught for the great yoga by means of the samaya-mudrā. Then, sitting in the manner of the mahāmudrā upon a variegated lotus inside the external maṇḍala, one should perfectly worship oneself with flowers and so forth. Having taken the water for the offering, one should praise [the deity] with the hundred and eight names. Taking water from the Victorious Vase with the vajra-fist, one should say, "Oṃ vajra abhiṣiñca a," and thereby confer the empowerment upon oneself, and also drink that water. Then, having received the empowerment with the vajra-jewel mudrā, one should confer the empowerment with a vajra-jewel crown—whether cast, fashioned, carved, or painted—while fully reciting the vajra-jewel mantra. Then, having received the vajra, lord, and name empowerments, one should take up the vajra-vow of siddhi. Then, having perfectly worshipped oneself again with the external offerings of flowers and so forth, one should [proceed] with these [verses]: "Then, with that very [vajra], one should hold the vajra; one should ring the dharma-bell; having blessed the great samaya-mudrā, one should recite the essence mantra." Then, having prostrated to the Blessed One and taken up the secret mantra, one should also receive the authorization, the encouragement, and the prophecy by means of the five verses. Then, having again performed the self-blessing and so forth, one should perform the recitation as desired.
Having prostrated to the Blessed One, one should speak as follows: "I, who am called [name], the Vajra Master of great asceticism, for the sake of benefiting sentient beings, shall cause the disciples to enter." Then, having led them out, the disciples should be made to enter; this is the ritual procedure for the Master. Then, the disciples who are worthy of receiving the vows should be made to take the vows in the manner previously explained. Then, likewise having caused them to generate the mind of awakening and so forth, one should likewise generate a vajra at their heart, bless them as Vairocana, and worship them with perfumes, flowers, and so forth. One should then speak as follows: "Today you shall be blessed by the Blessed One. You must not speak of this to those who have not seen the secret maṇḍala of all the Tathāgatas, nor should you act without faith." Then, having bound the fivefold [mudrā], one should speak as follows: "This is your secret samaya, accomplished by all the Buddhas. If you speak of it to those who have not seen the maṇḍala, all the families will destroy you. Oṃ mahāsukha hana samaya adhikrama misurata stvaṃ." Then, having accepted the supreme offering, one should confer the empowerment with the water from the vase situated facing the outer door. Having entered in the manner of one's own entry, one should perform all the rituals as before.
This samaya should be proclaimed into the ears of the disciples: "For the benefit of all sentient beings, and for the sake of accomplishing all the teachings, through the application of non-conceptuality, everyone should act as they please." The remaining points should be understood as previously explained. The extensive ritual for the entry of the disciples and so forth is complete.
Now, in order to demonstrate the meaning of the statement, "For those who have received empowerment and obtained the samaya, the master should teach the wisdom of the siddhi," the passage beginning with "Then" is spoken. The word "then" is as before. Because it is that which is to be accomplished, it is called "accomplishment," referring to the painted cloth [mandala] and so forth. To demonstrate that very point, the passage beginning with "On the cloth, the Blessed One Vairocana" is spoken; these are merely for the sake of understanding.
Then, regarding the phrase "in that same way, the accomplishment of the Supreme Being," just as the accomplishment of the glorious Vajrasattva was explained, so too should the accomplishment of the Blessed One Vairocana be understood here. Regarding the phrase "the supreme siddhis are also like that," just as in that [previous] case, the supreme siddhis of Buddhahood and the state of Vajrasattva itself were explained on the Vajrasattva cloth [mandala], so too are they explained to be accomplished here.
This is what is being shown: starting from the full moon, in the presence of the Blessed One Vairocana, one should bind the vajra mudrā and, without becoming weary, [practice].
First, having performed the self-consecration and so forth, one should perform the recitation with the vajra-word "A" for as long as it takes to complete the preliminary service for one month. Then, one should begin by drawing the vajra hand-symbol on a cloth, and subsequently act as is convenient, either drawing it oneself or having it drawn. In the center, the Blessed One Vairocana should be drawn with his two hands in the mudrā of supreme enlightenment. Likewise, all other [deities] should be arranged according to the manner of the great samaya maṇḍala. This means: then, starting from the full moon, one should bind the great mudrā of the Blessed One and perform the recitation according to the preliminary service application until the following full moon, reciting throughout the entire night. Then, in the morning, the Blessed One will grant a vision, and he will bestow the state of Buddhahood and the state of a Bodhisattva. Furthermore, regarding the phrase "having drawn the Blessed One as a solitary hero on a cloth," this refers to having performed the preliminary service as before. Regarding the phrase "the Blessed One, the solitary hero, should be drawn on a cloth," this means: then, starting from the full moon, one should bind the great mudrā and perform one hundred thousand recitations. Then, when the full moon of the following month arrives, having recited throughout the entire night, one will attain the Perfection of Wisdom and achieve the siddhis as they have been explained. The word "then" refers to the immediate succession of the preceding [service], that is, immediately following the preliminary service.
Regarding the phrase "even without having accomplished": this means that even without having accomplished the painted cloth [maṇḍala], the activities will be accomplished merely by entering the maṇḍala. This indicates that even without the descent of wisdom (jñāna), [the results are achieved]; however, it should be understood that for one in whom wisdom has descended, the activities will be accomplished very easily merely by reciting [the mantras]. The word "namely" (tadyathā) has the sense of an illustration. The "offering of accomplishment" as explained by all the tathāgatas is the offering to all the tathāgatas. If one asks how that occurs, it is said: "by offering all the bliss of as many tathāgatas as there are." This is by meditating on the maṇḍala of the Blessed One Vairocana. Whatever bliss arises through the nature of that meditation—whether small, middling, or great—is "as many as are obtained," and these are the blisses of all the tathāgatas. Offering these is to offer by repeatedly meditating on all sentient beings as being of the very essence of the maṇḍala of the Blessed One Vairocana; by that, one makes offerings to all the tathāgatas. "Buddhas" refers to those as previously explained. "All bodhisattvas" refers to those from Vajrasattva and so forth, up to the end of the Fortunate Aeon (bhadrakalpa). If one asks how one makes offerings to them, it is said: "by offering oneself."
The meaning is: "Having offered oneself through the application of the four prostrations." The Three Jewels are the Buddha, the Dharma, and the Saṅgha, possessing the characteristics explained below: "The Buddha, the Dharma, and the Saṅgha—these are the three great samayas." This is because it is explained in such passages as: "On the cloth, one should draw the Three Jewels and the supreme forms of the Bodhisattvas." If one asks, "How does one make offerings to them?" it is said: "By means of the recitation of flowers and so forth." The meaning is: one should recite the heart mantras of the four goddesses—Prāmodyā, Pramuditā, Locanā, and Mahālakṣmī—while employing the mudrās. "All sentient beings" refers to those who roam within the three realms. Making offerings to them consists in generating them as Buddhas and Bodhisattvas; by meditating on the three realms as the body of Vajrasattva, all sentient beings dwelling in the three realms are purified. This is precisely what is taught below: "By means of the recitation of loving-kindness toward all." This means meditating on the great, beginningless wheel of the Vajra of the three realms in its expanded form. In order to transform the entire realm of sentient beings roaming throughout the three realms without exception into Vajrasattva himself, the recitation is the "recitation of loving-kindness toward all," and by that recitation, one makes offerings to all sentient beings. "The summary of all phenomena" refers to the great bodhicitta, the perfection of generosity, and the perfection of wisdom.
[This is] the appropriation of the perfections of diligence. If one asks how that occurs, it is said: "By reciting the four phrases of the perfection of wisdom." From the passage beginning with "Because of the very solidity of the vajra, the manifest complete awakening to the equality of the vajra is great awakening," up to "Because of the non-conceptuality of all things, the manifest complete awakening to the equality of all things is great awakening," one recites the four phrases of the perfection of wisdom. Through this, the phenomena such as the great bodhicitta are subsumed, and such wisdom will arise.
Regarding "subduing all māras through firm and certain recitation": when a yogi engaged in practice sees māras entering in the form of all the Tathāgatas, such as Vairocana and the others, in order to turn the yogi’s mind away from the domain of the Tathāgatas, at that time, one should bind the mudrā of the Blessed One Akṣobhya’s earth-touching gesture, meditate on the selflessness of all phenomena, and perform the recitation of the syllable A. Through such firm and certain recitation, all māras will be subdued.
Regarding "attaining the empowerment of all the Tathāgatas" and so forth: one should visualize oneself as the noble Ākāśagarbha, bind the vajra-jewel mudrā, and recite the syllable A.
One should confer empowerment upon all the tathāgatas and perfectly offer them all ornaments. Then, one should likewise confer empowerment upon oneself and adorn oneself with all ornaments; by doing so, all empowerments will be obtained. All phenomena are the perfection of wisdom (prajñāpāramitā). The very attainment of that is "acquisition." If one asks how that occurs, it is said: "By looking at the vajra-lotus." The great mudrā of the noble Avalokiteśvara is the looking at the vajra-lotus; through that, the nature of all phenomena (dharmatā) will be attained. Furthermore, by binding the great mudrā of the noble Avalokiteśvara, one should meditate on all phenomena as being naturally pure and perform the recitation of the syllable "A." By doing so, one will attain the samādhi of the equality of all phenomena. Regarding the phrase "the tathāgatas" and so forth: the activity of all the tathāgatas consists of acting for the benefit of beings and the various acts of offering. The "siddhi" of that is its completion. The "attainment" of that is its becoming manifest. If one asks how that occurs, it is said: "By the supreme activity of the vajra of all." One should bind the mudrā of the primordial vajra, visualize oneself in the form of the great bodhisattva Vajrakarma, and recite "A." Following that, one will attain the siddhi of the activity of all the tathāgatas. Regarding the phrase "buddhahood" and so forth:
The "attainment of buddhahood itself" means the attainment of the state of becoming a buddha. If one asks how that occurs, it is said: "By means of the great seal of the suchness of the vajra-wisdom fist." Vajra-wisdom is the wisdom of the expanse of phenomena (dharmadhātu). The fist that demonstrates this is the seal of supreme enlightenment. That itself is the great seal of suchness, the very nature of the conventional truth; the meaning is that it is the seal of the secret nature of the body of the Blessed One Vairocana. This is what is being shown: having performed the application of the Blessed One Vairocana exactly as prescribed, having bound his great seal, and having meditated on oneself as Vairocana, by reciting the syllable "A," one will in that way accomplish buddhahood itself.
The "Vajra Amoghasiddhi of Great Bliss" is non-dual, the very nature of the four wisdoms of the Tathāgatas, such as the Bodhisattvas and so forth. Its "samaya" refers to the manner of the Tathāgatas, such as Akṣobhya and the rest, who arise from that, as well as the collection of words that demonstrate the nature of their families; it is designated by that name through metaphorical application. Because these very things have become the nature of the analytical discernments of the four types of perfect knowledge—of phenomena, meaning, definitive expression, and eloquence—they are called "conceptualizations." The collection of words that demonstrate these is also called by that name, as in the previous case.
Because it is superior to other conceptualizations and, by that very method, outshines others, it is beautiful and blazing; thus, it is the Great King of Conceptualizations. From this Great King of Conceptualizations, the suchness of all those tathāgatas is the essence of the great bodhicitta and so forth. Because that very essence cannot be destroyed by any conceptualization, it is the vajra. Their samaya consists of the ten suchnesses. The phrase "the King of Conceptualizations so named is complete" means that it is finalized by way of the essence that reveals the bodhicitta, the mahāmudrā, the mirror-like wisdom, the emptiness that is the door of liberation, and the svabhāvakāya. The explanation of the tathāgata’s consolation is complete.
Thus, having explained the consolation of the tathāgata in order to care for those sentient beings whose natures are predominantly virtuous and balanced, now, in order to abandon anger through anger, the consolation of the glorious Trailokyavijaya is spoken. The words "Then" and so forth are spoken; the word "then" refers to the immediate sequence. According to the manner previously explained, in the abode of the king of the Paranirmitavaśavartin gods of the entire desire realm, the Blessed One Vairocana was dwelling, surrounded by the bodhisattva Vajrapāṇi and others.
Immediately following that, this practice of the Perfection of Wisdom was spoken. In that context, "the wicked" refers to those sentient beings who have engaged in the killing of others. Their "subduing" means that the Blessed One Vairocana, having become Vajra-Hūṃkāra, subdues them by causing them to completely abandon the malice of killing sentient beings and to generate the mind of great enlightenment; thus, it is "subduing." Because he has realized it as such and taught it accordingly to the Buddhas, he is the "Tathāgata." Because he displays the manifestation of birth in the Śākya clan through his nirmāṇakāya, he is "Śākyamuni." Because he is the very hardness of the vajra, his manifest complete enlightenment through equanimity is "great enlightenment," and so forth; in reliance upon what was previously spoken, the word "again" indicates that he is also teaching other things. Regarding the phrase "all phenomena" and so forth: because they are both phenomena and all, they are "all phenomena," which is the essential nature of all phenomena such as attachment, aversion, and delusion. Their "equanimity" is suchness. Their "victory" is the abandonment of attachment and so forth through the power of equanimity. Their "compendium" is the abandonment of attachment and so forth by means of the characteristic of meditating on them as being without intrinsic existence while abiding in the Perfection of Wisdom; that which is designated by that name is as follows:
This explains the teaching of the Prajñāpāramitā-sādhana titled The Compendium of Victory through the Equality of All Dharmas. Regarding the phrase "by the non-proliferation of desire" and so forth: therein, "desire" refers to the great bodhicitta and the essential nature of the afflictions. Its "proliferation" is the conceptualization of the tathāgata-family, the door of liberation that is emptiness, and the nature of the svabhāvakāya in various modes; it is the attachment characterized by clinging to the essential nature of the bodhisattva and the essential nature of the afflictions, as well as the conceptualization of desire in various modes through the distinctions of the desire for sensory objects, the desire for existence, and the varieties of color, shape, touch, and enjoyment. Because it is not proliferated, it is "without proliferation," meaning that in the ultimate sense, desire is not observed. The state in which the proliferation of desire has ceased is the "non-proliferation of desire." By virtue of that being the cause, there is the "non-proliferation of hatred." In that context, "hatred" refers to the essential nature of the vajra-family and the afflictions, which take the form of harming sentient beings and being unbeneficial. The proliferation of conceptualizing that vajra-family essence in various modes through forms such as Vajra-Hūṃkāra and so forth, and the delusion regarding the distinctions of the nine types of malice—the essential nature of the afflictions—and their lack of a basis, constitutes the tenth.
To conceptually construct the intrinsic nature of those [afflictions] in a variety of ways is conceptual proliferation (prapañca). Because they are not proliferated, they are without proliferation; in the ultimate sense, hatred is an intrinsic nature that lacks any real entity. That very absence of the proliferation of hatred is, through that absence of the proliferation of hatred, the absence of the proliferation of delusion (moha). Delusion is the perfection of wisdom (prajñāpāramitā) itself. Because it is devoid of the conceptual constructions of subject and object, it is the ignorance that does not fully know the Lord of the World; thus, ignorance is delusion. To conceptually construct the intrinsic nature of the perfection of wisdom in a variety of ways, such as in the forms of the Tamer of Beings (Vināyaka) and so forth, is conceptual proliferation. Furthermore, to conceptually construct the intrinsic nature of ignorance in the manner of the sixty-two views, such as attachment to a self that is deluded, is conceptual proliferation. Because they are not proliferated, they are without proliferation; for in the ultimate sense, no entity of delusion is observed within delusion. The arrangement of the words is otherwise as before.
The statement, "By the very absence of the proliferation of delusion, there is the absence of proliferation of all phenomena," means that by the absence of the proliferation of delusion as explained, all phenomena are without proliferation by way of the intrinsic nature of the eye, ear, nose, tongue, and body consciousnesses of the cycle of existence, which are characterized by the perfection of diligence (vīryapāramitā). In that regard, the perfection of diligence itself and—
Conceptualizing in various ways through the distinctions of Amoghasiddhi and so forth is prapañca (proliferation). Conceptualizing all the phenomena of saṃsāra in various ways through the distinctions of the eye-consciousness and so forth, as previously explained, is prapañca. Because there is no such proliferation, it is "without proliferation," and it is thus. Regarding the phrase "by the very fact that all phenomena are without proliferation," and so forth: here, "all phenomena" refers to the nature of all phenomena of attachment, aversion, and delusion, as they have been described. Their "absence of proliferation" means that all phenomena, characterized as previously described, have become free from proliferation. By that fact that all phenomena have become free from proliferation, one should understand the prajñāpāramitā (perfection of wisdom) to be without proliferation. This means that the direct realization of the non-substantial nature of all phenomena—attachment, aversion, and delusion—is the prajñāpāramitā, and that itself is the absence of proliferation in all phenomena. Because it is so, all phenomena are without proliferation. One should understand and know the prajñāpāramitā to be without proliferation; the meaning is that the non-substantial nature of all phenomena is itself inseparable and indivisible from the prajñāpāramitā. This is what is being shown: by realizing the equality of attachment, aversion is not perceived.
Because hatred is not perceived, delusion is not perceived; by that, all phenomena are not perceived. Because all phenomena are not perceived, the perfection of wisdom is directly realized. Then, having perfectly displayed the forms of Vajra-Hūṃkāra and so forth, through the power of previous aspirations, by way of non-attachment, non-hatred, and non-delusion, one will perfectly accomplish the welfare of sentient beings until the end of time.
The passage beginning with "Vajrapāṇi, whoever..." and so forth, is intended to inspire enthusiasm by demonstrating the benefits in the same manner as before. "By that" refers to hearing, upholding, reading, meditating upon, and thoroughly teaching this method of the perfection of wisdom. The three realms are the realms of desire, form, and formlessness taken together; the sentient beings born therein are "sentient beings born in the three realms." Even if all such sentient beings were killed, they would not be reborn in the three lower realms. The word "even" indicates that by killing only a few, one will certainly not be reborn in the lower realms. If one asks why this is so, it is said: "By the power of discipline." In this context, "discipline" refers to the fact that sentient beings will be disciplined.
One whose intention is utterly pure and has become the very nature of compassion, in order to liberate sentient beings from the sufferings of the lower realms and so forth, possesses the power of the "precious mind of engagement." By making this power the cause, one will not be reborn in the lower realms, but will swiftly realize and manifest the wisdom of the tathāgatas, known as unsurpassed, perfectly complete enlightenment (anuttara-samyak-saṃbodhi).
Thus, the explanation from the words "Then, the subduer of the wicked" up to "will manifest complete enlightenment" is taught as the meditative absorption (samādhi) called the "Initial Application," by way of intending a different meaning. Now, the words "Then" and so forth teach the meditative absorption called the "Supreme Maṇḍala of the Wrathful Deities." The word "Then" is a term indicating immediate succession, meaning "immediately following the Initial Application." "Vajrapāṇi" refers to Vajrasattva. "The meaning of this nature of phenomena" refers to the meaning of the Perfection of Wisdom (prajñāpāramitā) just explained. "Extensively demonstrating" means manifesting and clarifying the syllable HŪṂ and the emanations. "Having bound the mudrā called the 'Vajra Victorious Over the Three Worlds'" means: "Having made the forearms into vajras, one should bind the little fingers as hooks."
"Threatening with the two index fingers, it is called 'Victorious over the Three Worlds.'" This refers to the mudrā known as the Vajra Victorious over the Three Worlds. Having bound it, one should apply the following: holding a blazing vajra-bell together with a vajra at the level of the heart, one utters this essence mantra.
If one asks what kind of vajra essence is uttered, it is described as "with a frown" and so forth. A "frown" refers to the knitting of the brow that arises from a frown. "Raising the eyebrows" means lifting the two eyebrows; this is also easily understood. "With a frown and raised eyebrows" means being together with a frown and having the eyebrows raised. Abiding with those two is what is called "looking blazingly with a frown and raised eyebrows."
"Hating" refers to being wrathful for the sake of subduing sentient beings. "Laughing" refers to laughing slightly for the sake of terrifying others. "Baring the fangs slightly" refers to remaining with the fangs slightly protruding from the mouth. Thus, in that manner, looking blazingly, with a lotus-face accompanied by wrath, laughing, and baring the fangs slightly, whoever possesses such a terrifying lotus-face is so called; this is Vajrapāṇi.
Not only is he merely like that, but he also "stands in the posture of the left leg extended," meaning he stands with the left calf extended.
Standing with the right knee drawn in and the [left leg] placed at a distance of five spans, this is the definition of the posture of the left leg extended. Because he dwells in that manner, it is said, "dwelling in the posture of the left leg extended." Having sat in that way, if one asks what the essence (hṛdaya) spoken of is called, it is said to be "Vajra Hūṃ." "Vajra" is the mind characterized by great awakening, for it is said: "Emptiness is explained as the vajra." The wrathful deity arising from that is Vajra-Hūṃkāra; the sound that reveals him, which has the form of the syllable Hūṃ, is also Vajra-Hūṃkāra. The essence is the definitive wisdom designated by that name and the sound-form that reveals it. The word "this" is spoken having placed it in the mind. "Spoke" means that he uttered it. "Hūṃ" should be understood as Vajra-Hūṃkāra, consisting of the fifth vowel 'ha' together with a bindu. Then, "by the mere utterance of this" means by the mere utterance of "Hūṃ," that is, by the mere command of the Blessed One Vajrapāṇi. "Of all the three worlds" refers to the desire realm and so forth located in the ten directions; from all those three realms without exception, from Maheśvara down to Varuṇa. The "three worlds" are the subterranean, the terrestrial, and the celestial—the worldly beings dwelling on the earth and—
There are the worlds dwelling in the celestial realms and the worlds dwelling in the intermediate space. Among them, the kings who have become lords are the lords of the three worlds. "Having summoned them correctly" means having summoned them from the ten directions. "Having caused them to fall" means that, having caused them to fall, they were then placed within the maṇḍala. "Made signless" means having been completely conquered: having bound them with vajra shackles, having brought them down with the vajra-descending [mudrā], and having made them witnesses, they were bound; having brought them under control, they were subdued and thoroughly subdued. Having taken them from their state of downfall, they were bound with vajra shackles and further bound by the samaya. The meaning is that they were established in taking refuge in the Three Jewels, generating the mind of awakening, and never abandoning the welfare of sentient beings. In order to purify Maheśvara together with Umā, the Blessed One pressed them down with his two feet; the remainder is easy to understand. Then, regarding the passage beginning with "From the vajra of the vajra-wrathful one," immediately after the syllable HŪṂ was uttered, the great wrathful deities of the nature described emerged from the blazing four-pronged vajra held in the hand of the Blessed One, and it should be connected with the phrase "they sat in the manner of the primary maṇḍala." Their specific characteristics are described by the passage beginning with "resembling Vajrapāṇi," and so forth.
The one who possesses a body identical in nature to Vajrapāṇi, who is like Vajra-hūṃkāra, is so called. Not only is his very being like Vajrapāṇi, but he is also described as "bearing various colors, ornaments, and weapons." This refers to his body colors—blue, yellow, red, green, and white—which are diverse; his various ornaments such as bracelets, earrings, armlets, and crowns; and his weapons such as the vajra and so forth. He bears such diverse and distinct [attributes], and not only in that manner, but also with "transformed, vajra-fanged, baring-teeth, pressing-lip, fierce-brow, and terrifying-eye-and-hair-and-beard" faces. This means his fangs are transformed and move; the fangs that are as indestructible as a vajra are called "transformed vajra-fangs." Baring these and being extremely wrathful, he presses his lips together, which is what is meant by "pressing-lip." Being terrifying due to his fierce brows and knitted wrathful frown is what is meant by "fierce-brow." Likewise, being terrifying and fearsome due to his blazing eyes, hair, and beard is what is meant by "terrifying-eye-and-hair-and-beard." Thus, he is both fierce-browed and wrathful-frowning, and also possesses blazing eyes, hair, and beard, and a terrifying face.
Regarding the phrase "with eyebrows knit in a terrible frown, eyes, hair, and beard blazing, and a terrifying face": this is a specific transition describing the bared fangs of the transformed vajra and the pressing of the lips with the teeth. Regarding the phrase "vajra" and so forth: the vajra is a blazing four-pronged vajra. The hook is marked with a vajra. The noose is self-evident. Regarding the term "weapons": this should be applied individually to each of the preceding and following terms. The staff, sword, khaṭvāṅga, long knife, and dagger are self-evident. That which is held in the hands is what is referred to by those terms. Regarding the "Great Wrathful One Hūṃkāra": he emerges from the vajra held in the hand of the Blessed One Vajrahūṃkāra; the Blessed One Vajrapāṇi then remains and abides in the manner of the primary maṇḍala of Vajrasattva. Regarding the phrase "those gods and so forth": starting from Viṣṇu and ending with Varuṇa, they should be placed in sequence within the courtyard of the outer maṇḍala. If one asks, "Having done what should they be placed?" it is said, "having been blessed by their own maṇḍalas." Having entered the wrathful attire of the deities residing in their own maṇḍalas, they are summoned from their own maṇḍalas and placed within the courtyard of the outer maṇḍala. Regarding the phrase "those spirits and so forth":
Beginning with the demons such as the rākṣasas, it includes all diseases, epidemics, infectious fevers, poisons, the lower realms, and so forth. The phrase "they abide outside the maṇḍala" means that they abide everywhere, having surrounded the outer maṇḍala. Then, from the words "Vajrapāṇi" up to "they abide outside," the second samādhi called the "Supreme Maṇḍala of the Wrathful Deities" is taught through a different underlying intention. One should understand that the third [section] is preceded by the assembly. In order to explain the meaning of the statement, "Those who have received empowerment and obtained the samaya should perform recitation and meditation," the extensive ritual procedures for the master and the entry of the disciples and so forth are taught by the words beginning with "Then." The word "Then" is a term indicating immediate succession; it refers to the very moment following the completion of the prior sevā (preliminary service). "The Blessed One" refers to Vajra-Hūṃkāra. The "great compassion of all the tathāgatas" is that which pervades all sentient beings through non-apprehension. The "wrathful forms of the method arising from that" are the modes of the wrathful deities such as Trailokyavijaya, which are common [to all]. That which is focused upon that is "indestructible like a vajra," and thus it is given that name; to enter into meditative equipoise in that samādhi is to manifest it directly. "The entirety of the three realms" means the three realms without exception.
Regarding that, "victorious" refers to the subjugation of Maheśvara and others who dwell therein; this is the vajra, which is victorious over the entirety of the three realms, and is the vajra family. Its blessing is the great maṇḍala, and that which possesses the name so-called is what is spoken. "This" refers to the maṇḍala established in the mind. "Spoke" means he said it; the meaning is that having focused his mind one-pointedly on the form of the maṇḍala, he spoke of the maṇḍala. This teaches that after obtaining the signs through meditating on the maṇḍala, one should then draw the maṇḍala. "Then" indicates the meaning just explained: immediately after the yogi who has previously obtained the signs of the preliminary service sits in the center of the maṇḍala as described and meditates on the three samādhis. "Therefore" is the reason: because sentient beings who have not entered the maṇḍala do not have the fortune to be taught the Buddhas and Bodhisattvas. Therefore, in order to generate the latencies of those unfortunate ones, it should be well-explained in a way that is authentic, unerring, and sublime. What is that? It is called the "vajra maṇḍala"; because it is inseparable from the family of the great vajra, it is the vajra, and that is its maṇḍala. As for its specific quality, it is "supreme."
In order to subdue sentient beings who are unruly and malevolent, he is "Supreme" because he is non-dual, meaning he is the most excellent. If one asks what his name is, he is called "Victor over the Three Realms." If one asks what his activity is, it is said that he "subdues the great malevolent ones." Because he subdues the malevolent, he is the "Subduer" (vinaya). Because he pervades all ten directions, he is "Great" (mahā); since he is both the Subduer and the Great One, he is the "Great Subduer," the Blessed One Vajra Hūṃkāra. The great maṇḍala in which he performs this subduing is called "The Subduer of the Great Malevolent Ones," which means the sense of having firmly bound all malevolent beings to his own command.
"By means of the first maṇḍala application, the outer maṇḍala should be drawn" means that all these outer maṇḍalas, which have the shape of the great maṇḍala of Vajrasattva, should be drawn. "Its inner maṇḍala is similar to the eighth maṇḍala" means that within that outer maṇḍala just described, in the center, one should draw a wheel maṇḍala similar to and identical with the eighth maṇḍala as previously explained. The meaning is that one should draw a maṇḍala surrounded by a circular vajra garland, possessing the eight pillars of the dimensions explained for half the size of the outer maṇḍala. "In its center, the great wrathful Vajrapāṇi should be placed" means:
In the center of that central maṇḍala, which is similar to the eighth maṇḍala, the Blessed One Vajra-Hūṃkāra should be brought down from the direction of space while reciting the syllable Hūṃ, and placed together with an image such as a cast or engraved statue. If one asks how he should be arranged, he is distinguished by the phrase "adorned with Buddha-garlands and so forth," meaning he possesses a crown adorned with garlands of Buddhas, jewels, lotuses, and blazing four-pronged vajras, as well as other ornaments such as bracelets and earrings; this is what is meant by "adorned with Buddha-garlands and so forth." "With a complexion like the color of a blue utpala" means his body color is like that of a blue utpala flower. "With his fangs slightly bared" means that the slight emergence of the fangs constitutes the "slightly bared fangs," and he is so described because his face is accompanied by those two bared fangs. Because he abides with wrath, he is "wrathful," which means "possessing hatred." Since he is both wrathful and possesses a smiling face, he is "wrathful with a smiling face." The "left leg extended" has already been explained; the posture made beautiful by that is called "well-seated with the left leg extended." Possessing the vajra and bell arising from the two vajra-fists, he who has the characteristics as described for Trailokyavijaya is Vajra-Hūṃkāra.
That which gathers and binds them is the condensed Vajra Hūṃkāra. The phrase "the left" and so forth is easy to understand. Regarding "possessing light of dense, blazing garlands": "blazing" refers to spreading and radiating. A "garland" of that is a "blazing garland." Because those very [blazes] move back and forth, it is called "dense light." Because it is completely dense with blazing garlands, it is "possessing light," and because it blazes and intensely blazes, it is "possessing light."
With such [a maṇḍala], "one should place all the wrathful deities together with the elements of earth and so forth." This means that in the cardinal and intermediate directions of that [maṇḍala], the eight wrathful deities, such as Vajrapāṇi and the rest, together with the elements of earth and so forth, should be placed within the courtyard by means of the syllable HŪṂ itself. Because the mantra of all the deities here is the syllable HŪṂ, the phrase "possessing light of dense, blazing garlands" is merely for the sake of understanding. The phrase "that wheel also" and so forth is easy to understand.
To clarify it further, the ritual for drawing [the maṇḍala] shall be explained: having performed the great yoga through the application of the Blessed One Vajra Hūṃkāra, one should meditate starting from the meditation on the three samayas until this maṇḍala is seen directly. Then, having meditated on the three samayas in the center of the maṇḍala as previously described, one should correctly place [the deities] in the direction of the sky as before.
At the time of sunrise, one should properly strike the lines. The outer maṇḍala of this is similar to the maṇḍala of Vajrasattva. Inside that, one should draw a maṇḍala of half its size, circular in shape like a vajra, resembling an eighth maṇḍala, with blazing vajras and a mass of light pervading both the exterior and interior. Then, in the center of the seats of the various lotuses for all the deities, one should place Vajra Hūṃkāra as previously described. In the eastern section, in the place of Vajramana, one should place the wrathful Vajradhara, red in color. In the south, in the place of Kīlikīla, one should place the one holding a hook, green in color. In the west, in the place of Vajrasmṛti, one should place the one holding a sword, blue in color. In the north, in the place of Vajragarva, one should place the one holding a noose, yellow in color. In the intermediate directions, such as the southeast and so forth, one should draw the wrathful ones holding a staff, a khaṭvāṅga, a long knife, and a dagger, respectively, with colors corresponding to Vajradhara and the others. All of them should be depicted standing in the posture with the left leg extended, their left hands placed at the heart in the wrathful fist with the threatening gesture raised, and their right hands holding their respective implements in the vajra-fist while maintaining a dynamic stance. On the deity-terraces of the four outer intermediate directions, the four wrathful goddesses, such as Lāsyā and the others, should be drawn in the same manner. At the eastern gate, a bow and arrow; at the southern gate, a sword; and in the west, a vajra.
At the northern gate, one should place a trident. In the courtyard of the outer maṇḍala, with the exception of Maheśvara and his consort, one should draw the deities from the Lord of the Desire Realm (Kāmeśvara) up to Varuṇa, in the manner of the Vajrasattva maṇḍala. Here, all of them should be correctly arranged with the syllable HŪṂ. Outside the courtyard, the entire perimeter of the maṇḍala should be surrounded by various garlands and blue banners with bells attached to their various tips.
Next, regarding the "entry": once the maṇḍala has been correctly drawn and completed, if one enters any of the maṇḍalas of all the rituals by means of all the rituals just described, how should the master enter here? It is said, "blue" and so forth: one should take a pair of blue-colored cloths; with one, make a lower garment, with the second, an upper garment, and with the third, bind the turban. Having thus dressed in blue garments and entered, it should be understood that the Blessed One will bless the Vajra Master.
It is not only by doing so; it is also by being "wrathful." Being endowed with the expression of the glorious Vajra Wrathful One, Hūṃkāra, is "wrathful." Furthermore, one should bind the Vajra-clasp (vajrabandha) internally and position the fingers as if blazing within. With the thumbs raised like a vajra, this is the Vajra Samaya Mudrā.
That which holds and takes as one's own is the complete grasping of the vajra samaya-mudrā; the meaning is that, together with the binding of the samaya-mudrā, one should cultivate the superior resolve of oneself as the glorious Vajra Hūṃkāra. Thus, having become endowed with the pride of Vajra Hūṃkāra together with the binding of the samaya-mudrā, the Blessed One Vajra Hūṃkāra bestows blessings upon the yogin who enters this maṇḍala as a master of the vajra family.
Regarding the phrase "from this day forward": starting from the moment of entering the maṇḍala, one is "completely liberated from all sins," meaning one becomes free from all sins such as the five crimes of immediate retribution and becomes incapable of killing. By that very fact, one is "unassailable," meaning one cannot be overwhelmed, and one is able to subdue even the great lords who roam throughout the three realms by the mere utterance of "Hūṃ." One is also able to "benefit," meaning one bestows happiness and mental joy upon them, and thus benefits them. Like the glorious Vajra Hūṃkāra, one becomes victorious over all and completely triumphant over all the three worlds, because by the mere utterance of "Hūṃ," one brings Maheśvara and the others under one's own power.
The phrase "all accomplishments will be achieved" means that the accomplishment of the mahāmudrā will be attained. This is the ritual procedure for the master.
Then, regarding the phrase "having thus caused the disciple to enter," it means that after the ritual procedures of the master, the disciple should be introduced by means of the master's own mode of entry. Having caused them to enter, the syllable HŪṂ should then be bestowed upon them. Just as the bestowing of the essence-mantra (hṛdaya) is explained here, it should be understood to apply to all maṇḍalas of the families, such as Vajrasattva and the rest.
Then, regarding the phrase "bestowing the blazing four-pointed sharp vajra," it means that after the empowerment of the crown, the blazing four-pointed sharp vajra should be bestowed with the syllable HŪṂ. Reciting HŪṂ, one should confer the empowerment of the vajra name. Having conferred the empowerment in that way, the vajra vow of accomplishment should be bestowed; this is to be done with the words "This is..." and so forth.
Then, regarding the phrase "one should likewise cause them to emerge," it means that one should follow the rituals as explained in the Great Maṇḍala of Vajrasattva and cause them to emerge by performing the withdrawal of the maṇḍala exactly as prescribed.
The meaning of these points shall be explained once more: having thus drawn the maṇḍala, one should perform the great yoga through the application of the Blessed One Vajra-Hūṃkāra as described, or through one's own application. Then, with the vajra held by the samaya-mudrā of entry, the vase of victory from the flower branch, the vase of all the deities, and...
Recite the syllable HŪṂ one hundred and eight times over each of the full vases, open the four gates of the maṇḍala, and perform the vajra-gathering. Meditate on the Great Seal (mahāmudrā) of the Blessed One and offer perfect praise with the one hundred and eight names. With the secret hook and the syllable HŪṂ, invite the Blessed One and his retinue into the maṇḍala. Expel obstructors with the Vajra Yakṣa, bind the boundaries and the maṇḍala, and construct the fence and lattice. Bind the four gates of the maṇḍala with the vajra-fist, and don the armor of all protections with the Vajra Protection. Offer the water for the feet with HŪṂ. Then, accomplish the practice with the samaya-mudrā, reciting: HŪṂ DṚŚYA JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA STVAṂ A HAṂ HŪṂ. This very mudrā of entry is the samaya-mudrā.
Then, visualize a vajra on one's own tongue and visualize a HŪṂ on the tongues of the Blessed One Vajra-Hūṃkāra and the others; this is the dharma-mudrā. Visualize the syllable A at one's own heart as a crossed vajra, and while reciting HŪṂ, display the activity-mudrā of the Blessed One Vajra-Hūṃkāra and the others. Form both vajra-fists; with the left fist making a hollowed gesture and the right brandishing a vajra—this is the activity-mudrā of the Blessed One Vajra-Hūṃkāra. The others are similar to the Great Seal itself. Then, with the vajra and bell...
Taking up a four-pronged vajra, one should visualize it in accordance with the drawing, and likewise visualize the others as the great mudrā of Vajra-Hūṃkāra. Then, through the empowerment of Vajrasattva, one is empowered by the three vajra-garlands; the Blessed One Vajra-Hūṃkāra is to be empowered, and Vajradhara and the others are empowered by the mudrās of the empowerment of the vajra-garlands of the five Buddha crowns. Then, having likewise presented the water for the feet, the vase, the full vase, the robes, the canopy, and so forth, one should perform the five types of offerings, such as the flower-tree and so on. Outwardly, one should also make offerings with song, dance, music, horses, elephants, and the water of cows. Then, having perfectly made offerings with the twelve types of offerings, such as the weapons of the wrathful deities, and having performed the mental offering, one should give the torma outside and perform the fire ritual. Then, having recited the mantra of Vajrayakṣa over a blue cloth, one should fashion the lower garment, the upper garment, and the head-covering. Furthermore, having recited the mantras of Vajrāṅkuśa, Pāśa, Sphoṭa, and Āveśa over another [cloth], one should veil one's face and, preceded by prostrations and so forth, take the vows. Then, likewise generating the mind of awakening, one should place the blazing four-pronged vajra at the heart in that same manner.
As before, having conferred empowerment upon oneself with the water from the vase situated outside, facing the eastern gate, one should bind the samaya mudrā of entry. Taking a flower garland with that very mudrā and reciting "vajra vajra hūṃ," one should enter the maṇḍala. At the eastern gate, one should summon oneself with the mantra "oṃ vajra aṅkuśa mahākrodha ākarṣaya sarvasamayā hūṃ jaḥ" and the vajra hook. At the south, one should enter with "oṃ vajra pāśa mahākrodha praveśaya sarvasamayā hūṃ hūṃ." At the west, one should bind oneself with "oṃ vajra sphoṭa mahākrodha bandha bandha sarvasamayā hūṃ vaṃ." Having entered the northern gate, one should bring oneself under control with "oṃ vajra āveśaya mahākrodha āveśaya sarvasamayā hūṃ a." Then, having entered the maṇḍala through the eastern gate, one should recite: "mahāratna sudṛḍha susthoṣṇa susukha vajrasattva ādyasiddhyam." Then, brandishing the vajra with a wrathful expression, a frown, and a smile, one should prostrate. Then:
"The great preceptor, being greatly wrathful,
Should apply the supreme vajra disciple
With the vajra-hūṃ-maker and the threatening gesture,
Uttering 'hūṃ.'
Holding the vajra pride,
By such a wrathful subduing,
The great Vajradhara will be pleased,
And will also become truly delighted."
Again, having bound the mudrā of entry and performed three circumambulations, one should sit before the Blessed One.
One should speak as follows: "Great passion, great bliss, great vajra, great wealth, great wisdom, and great activity—may I today be accomplished as Vajrasattva. JAḤ HŪṂ BAṂ HOḤ PRASIDDHYĀM." Then, having drunk the vajra water, one should cause [the deity] to descend into oneself. Reciting "A" one hundred times, and again forming the samaya mudrā for the descent of the vajra, one should recite "VAJRA ĀVEŚA A" one hundred and eight times. Then, opening the sattvavajrī mudrā with the left wrathful fist, if one recites "HŪṂ A" one hundred times, the descent will occur. Then, with "HŪṂ," one should cast the flower. Having taken it up, one should bind it to one's own head with "HŪṂ" itself. Then, once the descent has occurred in that way, the face veil should be removed with "HŪṂ" itself. Then, having formed the great mudrā of Hūṃkāra, one should gaze at the Blessed One with a wrathful look and perform the recitation until the Blessed One reveals his face and bestows all siddhis. Then, circling with the vajra-palms in the manner of pronouncing auspiciousness, one should place them at one's heart, offer praise with the one hundred and eight names, and perfectly worship the Blessed One and his retinue with the four types of secret offerings, such as the wrathful weapons, and also perfectly worship with offerings of song, dance, and music. Then, again visualizing the great mudrā, one should gaze at the Blessed One with a wrathful look.
Having performed prostrations while circling with the vajra-palms, one should also receive the empowerments of the flowers and so forth. In that regard, first of all, one should recite this mantra twenty-one times over the vajra held with the samaya-mudrā and the victorious vase from the flower branch: "Oṃ mahāsukha," and so forth, reciting the previously explained vase mantra. Then, having blessed oneself as Vajra-Hūṃkāra, one should correctly place Vajra-Hūṃkāra and the others upon one's own body at the locations explained in the Mahāyoga using the samaya-mudrā. Inside the outer maṇḍala, one should draw Maheśvara together with his consort upon a variegated lotus; then, visualizing Vajra-Hūṃkāra’s mahāmudrā standing upon those two in the posture of the left leg extended, one should sit. Having perfectly worshipped oneself with flowers and so forth, and having taken the water for the offering, one should praise with the one hundred and eight names. Then, taking water from the victorious vase with the vajra-fist, one should empower oneself with "Oṃ vajra-abhiṣiñca hūṃ" and also drink that water. Then, having received the empowerment with the Buddha-garland empowerment mudrā, one should receive the jewel, lotus, and vajra empowerments as before. Then, [one should receive] the crown—whether cast, carved, fashioned, or painted—of the Buddha, the jewel, the lotus, and...
Having bound that garland with a vajra-garland, one should perform one hundred and eight recitations for each [deity], and having also recited the Vajraratna mantra, one should perform the empowerment of oneself together with the silk streamers. One should then receive the blazing vajra, the lord, and the name empowerment. Thereafter, one should take up the vajra-vow of siddhi: "This is the vajra of Vajrapāṇi, the subduer of the wicked; you too must always hold it for the sake of subduing all who are unruly." Then, having perfectly worshipped oneself with the outer offerings, one should also worship with the mudrās of the wrathful weapons. Having thus worshipped oneself, one should grasp the vajra with suchness: "The wrath born of passion is always for the sake of subduing Vajrasattva; even the vajra blazing like fire is the essence of great terror." This is suchness. "All things have the characteristic of space, and space itself has no characteristic; by the yogi who is equal to space, all these are swiftly accomplished." This is the dharma, and with this one should ring the bell. Then, having blessed the great samaya-mudrā with this, and reciting "HŪṂ": "Through the supreme union with space, saying 'all is space,' and being sealed with the vajra-mudrā, one should even consume the three realms." This is the samaya. Then, having prostrated to the Blessed One and recited the mantra:
Having received from the Blessed One the five verses of authorization, praise, and prophecy, and having performed the self-consecration and so forth, as well as the recitation, one should prostrate and speak as follows: "I, who am called [name], the Vajra Master of great asceticism, for the sake of benefiting all sentient beings, shall initiate the disciples." Then, the disciples are to be initiated; this is the ritual procedure for the Master.
Next, for those worthy of receiving their own vows, one should have them adopt the samaya according to the previously explained method and cause them to generate the mind of awakening (bodhicitta). Having likewise generated the vajra at their hearts and blessed it as Vajra Hūṃkāra, one should worship with incense, flowers, and so forth. Having accepted the supreme offering, one should confer the empowerment with the vase situated facing the eastern gate. Having entered by means of the ritual for one's own entry, one should follow all the ritual procedures. The extensive ritual for the initiation of the disciples and so forth is complete.
"Vajra" refers to the Vajra family; its maṇḍala is the Vajra maṇḍala. Thus, having explained in detail the ritual procedure for the Master and the ritual for the initiation of the disciples and so forth, in order to demonstrate the meaning of the statement, "Now, the Master should teach the wisdom of the accomplishments (siddhi) to those who have obtained the samaya and empowerment," it is said, "Then, as for the practice..." and so forth.
Regarding that, the practice for the cloth [painting], such as the preliminary service and so forth, is taught by this very passage beginning with "the Blessed One on the cloth." Having performed everything as before, one should begin by reciting "HŪṂ" while using the mudrā for drawing the vajra. One should then either draw or cause to be inserted all the mundane and supramundane deities in the manner of a maṇḍala. Then, for the great accomplishment as well, it is the same. The phrase "the supreme siddhis" means that by the very ritual taught in the section on Vajrasattva, one should accomplish the state of Buddhahood or the state of Vajradhara here; that is the meaning. Therefore, it is said, "for the supreme siddhis, in that same way." Regarding the phrase "having made the Blessed One on the cloth just as it is," it means that the Blessed One Vajra-Hūṃkāra, the solitary hero, is to be drawn according to the previously explained ritual. In front of that, having bound the mudrā with both hands, one should perform one hundred thousand recitations; this means binding the mudrā of Trailokyavijaya with both hands. The passage beginning with "Then" and so forth is easy to understand. This is what is being shown: having performed the yoga of the glorious Vajra-Hūṃkāra and having performed the self-consecration and so forth just as they are, one should bind the samaya-mudrā. Immediately after entering the maṇḍala, beginning from the full moon, one should perform the recitation through the practice of each day for about one month, whereby the preliminary service is completed.
Then, on the full moon, in the manner previously described, one should emanate the maṇḍala of the Blessed One Vajra-Hūṃkāra from the cloth. Preceded by the offering of the drinking water, one should place [the deity] in its own place with the syllable HŪṂ. Starting from the first mudrā for drawing the vajra, one should subsequently draw it in the manner of a maṇḍala as is convenient, or the Blessed One as a solitary hero, or [the deity] should be inserted here. Then, starting from the full moon, through the application of self-consecration and so forth, one should request the Blessed One to reside upon the cloth in the manner of a maṇḍala. Contemplating [him] as the Mahāmudrā, one should accomplish the practice through immeasurable recitation for as long as it takes until the full moon of the second month. Then, at that time, having recited throughout the entire night, the Blessed One will manifest his face the following morning and bestow all siddhis, such as buddhahood or the state of a Vajradhara. For the cloth-painting of the solitary hero as well, one should follow the previously explained ritual and, having bound the Mahāmudrā, perform one hundred thousand recitations. Then, having recited throughout the entire night on the full moon, at dawn the Blessed One will manifest his face and bestow either buddhahood or the state of Vajra-Hūṃkāra. Regarding the phrase "even without accomplishment," this means that after entering the maṇḍala and reciting the mantra, one binds the samaya-mudrā and performs immeasurable recitation for the duration of one month.
Immediately following that, even if the essence has not been accomplished, these activities will be performed. "In the same way" means that having performed the self-consecration and so forth, everything as previously explained—such as "for killing, by Vajra Yamāntaka" and so on—will not be otherwise. "To cause all to be impassioned" and so forth is the brief teaching; "for killing all" and so forth is the explanation of this very point.
Likewise, having performed the preliminary service and the self-consecration and so forth, for the sake of killing all malevolent beings, one should act with the wrathful Vajra Yamāntaka. Having bound the pañcamudrā-saṃgraha and turned it back, one should place it in the manner of showing fangs at the two corners of the mouth. One should then meditate that all malevolent beings are devoured by the space-equal Vajra Hūṃkāra from the mouth of the bared fangs; this is Vajra Yamāntaka.
Regarding "for the sealing of all, by the recitation of the wrathful gaze": the "sealing" is the generation of the image of a blazing vajra upon the body of the object to be accomplished. The "wrathful gaze" is looking with wrath, knitting the brows and opening the eyes. Having bound the mudrā of Vajra Hūṃkāra with this wrathful gaze and reciting "Hūṃ," one should seal the object to be accomplished. By emitting blazing vajras from the two eyes and causing them to descend upon the body of the object to be accomplished, all will be sealed in that manner.
Regarding the phrase "all should be destroyed by the wrathful vajra": to destroy all malevolent beings such as rākṣasas so that they become invisible and unmanifest, and to cause all things such as food to become invisible rather than remaining visible, is "destruction." One should take a secret vajra four finger-widths in length and, with the intention of destroying the object to be accomplished, become wrathful and cover it with the vajra-fist; by such means, everything will be destroyed.
Regarding the phrase "all should be definitely suppressed": to cause Maheśvara and all others in the three worlds to faint and fall face-down is "definite suppression." If one asks how this occurs: "one should strike that direction with the wrathful vajra." One should visualize a blazing vajra arising from the syllable HŪṂ in one's own hand and strike the location where the object to be accomplished resides with that visualized vajra, with the intention of definitely suppressing the object. By such means, they will be crushed by the vajra. One should also visualize white mustard seeds and so forth as blazing vajras through the syllable HŪṂ and strike that location with them. All the essential points are thus understood. To "pierce" them is to utterly destroy them. If one asks how to do that: it is said, "by the subtle vajra piercer." One should grasp the left index finger from the left side with the hook of the right index finger of the Vajra Hūṃkāra mudrā, draw the object to be accomplished from their vital points, and visualize them being definitely pierced by the vajra-arrow.
This is the "Subtle Vajra Piercer." By means of this, all diseases will be pierced. "The heart of all" refers to the lotus of the heart of all sentient beings. To "extract those" means that, through the application of Vajra Hūṃkāra, one should enter the body of the one to be accomplished; then, having caused the lotus of that person's heart to become wrathful, one should extract it. In that way, the hearts of all will be extracted.
"Subduing all the malevolent" refers to the subduing of rākṣasas and the like. If one asks how that occurs, it is said: "One should brandish the vajra in a wrathful manner." Thus, having performed the self-consecration and so forth, one should take up the blazing vajra with its suchness, and while reciting "HŪṂ," brandish it wrathfully. From that blazing vajra, one should emanate the wrathful deities such as Vajrapāṇi and the rest. One should then visualize that they oppress all the malevolent, burn them, and bind them with the vajra chain and so forth. In that way, all the malevolent will be subdued.
"Malevolent and wrathful" refers to the wicked who snatch away life; "driving them away" means to destroy them. If one asks how that occurs, it is said: "By performing a fire offering of iron filings in a wrathful manner." In the sacrificial pit for wrathful rites, one should clearly visualize the Blessed One Vajra Hūṃkāra exactly as he is, and [recite]: "HŪṂ! [Name] GHĀTAYA HŪṂ!" (Kill [Name]! HŪṂ!)
Having thus exhorted, one should meditate that from that fire pit of the burnt offering of weapon-powders, such as the sword and so forth, the wrathful deities such as Vajradhara emerge and reduce the malevolent ones to ashes and devour them. Regarding the phrase "for the destruction of all māras": since they are both māras and all, they are "all māras." "Their destruction" means to overwhelm and subdue them. If one asks how that occurs, it is said: "by the burnt offering of one's own seed-syllable." If a practitioner is overwhelmed by afflictions such as attachment, or is oppressed by the māras of the aggregates, the Lord of Death, and the son of the gods, then at that time, one should perform the great yoga through the application of the Blessed One Vajra Hūṃkāra and meditate on the three samādhis. Then, having visualized oneself as the very nature of the Vajra Maṇḍala, the Lord of the Trailokyavijaya Maṇḍala, one should visualize in front of oneself a blazing vajra from the syllable HŪṂ, and that should be visualized as the goddess of Vajra Hūṃkāra. Then, having meditated on being in perfect union with her, through the mental meditation on perfect union, one's own seed-syllable in the form of the Vajra Family fills the entire sky. It enters one's own body like water poured into a vase of sand, and one becomes composed of the subtle particles of the Vajra Family, like an illusion.
One should meditate upon Vajra Hūṃkāra, who is like a reflected image, possessing a light that blazes and is intensely radiant, and whose nature is to burn away all the fuel of the afflictions. This is the mental-homage fire-offering of the seed-syllable; by means of this, all māras are destroyed. Thus, with reference to the mental fire-offering, it is said: "In order to destroy the afflictions such as desire, one should meditate upon the clouds of wrathful deities," and so forth. If one explains the external fire-offering of one's own seed-syllable, then in order to overpower the māras such as desire, one will generate a state of focused visualization upon them. Regarding the phrase "for the purpose of expelling all yakṣas," "expelling" means to move the malevolent yakṣas from their abodes and not allow them to remain. If one asks how this is accomplished, it is said: "By laughing 'ha ha' and reciting." Having performed the application of Vajra Hūṃkāra exactly as prescribed and bound his great mudrā, one should laugh "ha ha ha ha hūṃ duṣṭa yakṣa ucchāṭaya hūṃ" and recite it. Pervaded by the great wrathful deity and emanating a host of wrathful deities such as Vajrapāṇi from the mouth, those who have been sent forth in the form of great terrifying beings burn those malevolent yakṣas with blazing vajras and the like.
One should visualize [the yakṣas] being struck with clubs and the like, and being driven away. Then, one should visualize them being bound with iron shackles upon the great mountains, such as Sumeru, the king of mountains. By such means, all yakṣas will be driven away.
Regarding the phrase "for the expulsion of all nāgas, by striking a vajra and reciting": in order to expel a malevolent nāga from the shore of a nāga lake, one should fashion an image of the nāga using the substances explained in the section on wrathful rites. Having placed the nāga’s name in its heart, one should summon it with the syllable HŪṂ and the secret iron hook, and cause it to enter the image. It should then be bound with iron vajra-shackles and also bound with a red thread over which the mantra has been recited. Then, from the syllable HŪṂ, one should generate a blazing four-pronged vajra and strike a vajra-kīla into the nāga’s heart exactly as prescribed. Reciting "HŪṂ [Name of Nāga] HŪṂ" with great wrath, one should hold the vajra with the mudrā of Vajra-Hūṃkāra. One should then visualize that the nāga is carried away by a mass of blazing, hook-like vajras. By such means, all nāgas will be expelled.
Regarding the phrase "to cause the gods to fall" and so forth: "the gods" refers to Mahādeva and the others. Their falling from the sky to the earth is what is meant by "falling." If one asks how this occurs, it is said: "by the goddess Vajra-Pātana."
From the mudrā of Vajra-Hūṃkāra, bind the two index fingers in a linked chain. With the intention of seizing all the gods, bind the mudrā and lift it upward. With the intention of causing the gods to fall, bring it downward. This is the mudrā of the goddess Vajra-Pātana; by means of this, the gods will be caused to fall. "All the lords of the gods" refers to Maheśvara and the others. "Bringing them under control" means making them one's own yidam. "Taming" means separating them from their pride and establishing them in a state of discipline. "Striking" means hitting them with a vajra-tipped wooden staff and the like. "Killing" Maheśvara and the others means separating them from their life-force in order to completely subdue them. If one asks how this occurs, it is said: "By taming the three realms of existence with the vajra." This means that Vajra-Hūṃkāra himself, with the intention of bringing the three worlds under control, employs the syllables "Hūṃ Hi." This is the taming of the three realms of existence. One should visualize that all the lords of the gods are being tamed by the form of Vajra-Hūṃkāra emerging from the direction of one's own own frown. By such means, the subduing of them and so forth will be accomplished. Regarding the phrase "Vaiśravaṇa should be made to follow": one should summon Vaiśravaṇa with the secret hook as before, insert him [into the mudrā], and bind him. Then, having bound the mudrā of Vajra-Hūṃkāra exactly as it is, [one should proceed].
One should sit in the posture with the left leg extended. Pressing the form of Vaiśravaṇa with the left foot, if one recites: HŪṂ VAISHRAVAṆA ANURĀJAKURU HŪṂ, he will follow one. Regarding "the Vajra Person for seizing the glory while pressing the Wicked Body": from the mudrā of Vajra Hūṃkāra, one presses the left fist with the right fist, and then grasps the teeth with the left index finger. This visualization of seizing the glory is the Vajra Person. By this, one should press the Wicked Body and Vaiśravaṇa through the application of the practice and seize the glory as before. Regarding "for bringing the desired deity under control," and so forth: through the application of Vajra Hūṃkāra, one places an image of the desired deity in front. Having inserted the desired deity into it as before, one binds the Vajra Hūṃkāra mudrā and recites: HŪṂ KĀMADEVA VAŚAMĀNAYA HŪṂ. One should then imagine that the Vajra Hūṃkāras emerging from one's own body sequentially summon [the deity] and cause him to fall at one's own two feet. By such means, the desired deity will be brought under control. Regarding "for causing Brahmā to fall, by the mudrā of Vajra Great Joy": the gathering of the five fingers is the mudrā of Vajra Great Joy. Having bound it, with the intention of causing Brahmā to fall from his detachment, one should emanate and cause to descend forms, sounds, smells, tastes, and tactile objects that are superior to all the world.
Then, by seeing them, he fell from meditative concentration; therefore, he will fall by means of this mudrā. Regarding "Vishnu is destroyed by tearing with the vajra-wheel": from the mudrā of Vajra-Hūṃkāra, place the left index finger horizontally in the manner of a wheel, and then repeatedly tear at it with the right index finger; this is the tearing of the vajra-wheel, by which Vishnu is destroyed. Regarding "Maheśvara is subdued by the vajra-trident mudrā": from the mudrā of Vajra-Hūṃkāra, form the left index, middle, and ring fingers into a trident, and tear it with the right index finger; this is the tearing of the vajra-trident, by which Maheśvara is subdued. Regarding "all the mātṛs are slain by the rākṣasī of the vajra-wrathful host": the mātṛs are the hosts of Umā and so forth, and all the means of accomplishing their siddhis; from the mudrā of Vajra-Hūṃkāra, form the two index fingers into two hooks and recite "HŪṂ MĀTṚGAṆA MĀRAYA HŪṂ" to slay them; this is the mudrā of the rākṣasī of the vajra-wrathful host. All outer maṇḍalas are the maṇḍalas of the bhūta-demons, rākṣasa-demons, and so forth. Their mudrās are the methods of hand gestures. Samaya means the sense of not transgressing. Their dharma is the manner of killing others and so forth.
The secret siddhi is the siddhi of the mantra of those [deities]. Regarding the phrase "the scattering of the mudrās, samayas, dharmas, activities, and secret siddhis of all such outer maṇḍalas," this refers to scattering them mutually, which is to say, their total destruction. If one asks how that occurs, it is said: "by destroying the fierce samaya of the Vajra Wrathful One." When Vajra Hūṃkāra himself is applied in that manner, he becomes the destroyer of the fierce samaya of the Vajra Wrathful One.
Regarding the phrase "mountains and so forth," one should bind the mudrā of Vajra Hūṃkāra. With the wrathful gaze, Akṣobhya emanates a blazing vajra; if one causes it to fall upon a mountain or the like to be accomplished, the mountain and so forth will fall.
Regarding the phrase "for raising all who have fallen," the application of the mudrā of Vajra Hūṃkāra in the manner of raising is the "raising of the Vajra Wrathful One."
Regarding the phrase "for the emanation of all," one takes all objects such as treasures with the two wrathful fists from wherever they arise. Drawing them in with the mind and placing them elsewhere is the "Vajra Wrathful Yoginī"; by means of this, all are to be emanated.
Regarding the phrase "for seizing all," one should seize objects such as gold with the two wrathful fists and take them away. This is the "seizing fist of the Vajra Wrathful One," and by means of this, all are to be seized.
Regarding the phrase "for the generation of all fears" and so forth: "all fears" refers to lions and the like. "Generating" them means causing them to arise. Furthermore, having bound the mudrā of Vajra Hūṃkāra and looking with a wrathful gaze, one should emanate lions and so forth, or the Avīci hell and so forth, to generate fear in others; this is the wrathful gaze of Vajra.
Regarding the phrase "for the slaying of all armies" and so forth: "all armies" refers to the armies of the sons of gods and so forth. To slay them, one should bind the two vajra fists and open them. This is the yakṣiṇī of the Vajra Wrathful One, who has a terrifying face with hair bristling upward and who walks with her head bowed while uttering "Bhyo!"; by this, all armies will be slain.
Regarding the phrase "for the destruction of all enemy armies" and so forth: having bound the two vajra fists, one places the two little fingers in the two corners and performs the hook with the two index fingers. This is the fierce rākṣasī of the Vajra Wrathful One; by this, the destruction of all enemy armies and so forth will be accomplished.
The three [sections] beginning with "great persons such as kings" are easy to understand. Regarding the phrase "a stream of one's own blood" and so forth: having bound the mudrā of Vajra Hūṃkāra and turned it back, one applies it with the intention of submerging the entire earth. This is the mudrā of the Vajra Wrathful One for the underworld; by this, the entire earth will be submerged.
Regarding the phrase "for the clearing away of all the three realms" and so forth: the subterranean, the terrestrial, and the celestial constitute the entirety of the three worlds; to "clear away" them is to utterly destroy them. This is the Great Seal (mahāmudrā) of the vajra blazing like fire. One should assume the sattvaparyaṅka posture, take up a bell with the left vajra-fist in a state of extreme wrath, and perform all the actions. With the right hand, brandish a blazing vajra while uttering "HŪṂ." From the blazing vajra of Hūṃkāra, one should emanate a mass of vajras like a conflagration at the end of an eon, stirred by the winds of the kalpa's end. One should then visualize that this reduces all three worlds to ashes; by such means, all the three realms are cleared away.
Regarding "victory over all the three worlds," the phrase "by the supreme vajra wrathful deity who is victorious over the three worlds" refers to the aforementioned Great Seal of the Vajra Blazing Like Fire and the syllable "HI," which signifies victory over all three worlds; it is the "HŪṂ HRĪḤ."
Regarding "causing all the three realms to descend" and so forth: from the seal of the Victory over the Three Realms, the two index fingers are joined and placed at the tips of the vajra. This is the wrathful seal of Vajrasattva. By means of this, all the three realms are caused to descend, summoned, entered, brought under control, and firmly suppressed.
Regarding "all the three realms" and so forth, the seal of the samaya of engagement is as follows:
This is the wrathful deity of the Great Bliss Vajra Samaya. By means of this, one will accomplish the following: causing passion for all the three realms, summoning, entering, binding, causing to descend, sealing, bringing under control, and suppressing. In that regard, "causing passion" means to face [the object] directly and make it joyful in order to bring it under one's own power. "Summoning" means to cause [the object] to approach the desired location. "Entering" means, having summoned [the object], to place it in the desired direction. "Causing to descend" means to cause it to descend. "Binding" means to make it motionless and to bind it with vajra shackles. "Sealing" means to generate a blazing vajra at the heart of the one to be accomplished. "Bringing under control" means to bring oneself and one's wealth under control. "Suppressing" means to cause [the object] to faint with the syllable HŪṂ and to fall prostrate face-down. The "King of Rituals of the Amoghasamaya of Great Bliss Vajra" has been explained. The "three realms" are the three states of existence characterized by desire, form, and formlessness, such as Maheśvara and the others. Because of being victorious over them, that which does not transgress the indestructible vajra samaya is given that name; thus the King of Rituals is complete. In that way, having spoken of the abandonment of wrath through wrath by Vajra-Hūṃkāra, who provides encouragement regarding the object of the Great Bodhicitta and the Great Seal (Mahāmudrā), now, regarding the Great Bodhicitta and...
In order to abandon the deluded conceptualizations of Īśvara and so forth by means of that very Mahāmudrā, the Blessed One then spoke the words beginning with "Then," which provide encouragement for the subduing of beings. The word "then" indicates the meaning of what has just preceded; having performed everything as before, the Blessed One Vairocana was dwelling in the abode of the king of the Paranirmita-vaśavartin gods of the entire desire realm, surrounded by Vajrapāṇi and others, and facing them. Immediately following that, he spoke this method of the Perfection of Wisdom. The term "Blessed One" has already been explained. Regarding the phrase "having attained the nature of phenomena that is pure by its very essence": the Perfection of Wisdom, which is free from subject and object, is the nature of phenomena pure by its very essence; "attaining" that means realizing it. Because he has realized and attained that very reality without error, he is the Tathāgata. The word "also" is used in reference to the teaching that desire is without conceptual elaboration. Because they are both phenomena and all-encompassing, they are "all phenomena"—namely, the mind and mental factors whose essence is the Perfection of Wisdom, and the Lotus family. The equality of these is suchness. Because he gazes upon that, he is Avalokiteśvara; he has made it manifest through the application of profound meditative equipoise. Because he has become the sovereign through that, he is the Lord (Īśvara).
It is not bound by the fetters of conceptualization regarding the apprehended and the apprehender. Its wisdom is the ascertainment that all phenomena are pure by their very nature. That itself is the mudrā; whatever is designated by that name is so called. The phrase "this" refers to the Prajñāpāramitā that will be taught immediately following this, which is held in the mind as it is spoken. "Spoke" means that he granted the command. Regarding the phrase "all desire" and so forth: through the great bodhicitta, the attachment to all three realms of conceptualization in the various ways of the desire realm is "desire-attachment." Its purification is suchness; therefore, all hatred is purified. The world is so called because it perishes; it refers to the three realms, the meaning of which is "perishing." In that context, the aspect of desire is conceptualization within the mind of great awakening. All aspects of malice are all hatred, and its purification is likewise. "The purification of all hatred" means that all hatred is purified; by engaging in that and becoming its cause, it is thoroughly accomplished. This is what is shown: by attaining the realization that all desire is like a dream, all hatred will be realized as being like a dream; because there is no attachment, there is no hatred.
All stains are all the delusions of conceptual thought that perceive the great bodhicitta in various ways; its purification is likewise. When all stains have become purified, that is the very purity of all stains. Through that, one enters into the purification of all misdeeds. Furthermore, all misdeeds are the misconduct of body, speech, and mind. Because all consciousness is free from conceptual thought and delusion, the misconduct of body, speech, and mind will not arise; for without delusion, one does not engage in such conduct. All phenomena are the conceptualizations of external forms—form, sound, smell, taste, and touch—within that very great bodhicitta in various ways; their purification is likewise. When that has become purified, it is the very purity of all phenomena. Through that, one enters into the purification of all sentient beings. Those to be tamed by the form of Brahmā are all sentient beings who are attached to the five sensory qualities. Their purification is the realization that Brahmā and the rest are like a dream. This is what is being shown: because all phenomena become purified, all sentient beings become purified, for there is no attachment to the entities that are the objects of focus.
Regarding the phrase "all cognitions" and so forth: "all passions"—namely, all attachment, aversion, and delusion—are "all cognitions," which refers to all the cognitions as previously explained. Their purification is likewise so. That "all cognitions become purified" occurs through the very purification of all cognitions. This establishes that the purification of the Perfection of Wisdom (Prajñāpāramitā), as explained in the world, serves as the cause for the purification of the Perfection of Wisdom.
This is what is being shown: by realizing that all attachment, aversion, delusion, and all phenomena are like an illusion, the yogi’s mirror-like wisdom, the wisdom of equality, the wisdom of individual discernment, and the all-accomplishing wisdom become purified. Then, one realizes the noble Avalokiteśvara, whose very nature is the Perfection of Wisdom, because he is the cause of the purification of all cognitions.
The passage beginning with "Vajrapāṇi, whoever..." has already been explained. Regarding the phrase "even while dwelling amidst all passions and stains": one who possesses the attainment of the method of the Perfection of Wisdom and so forth, even while amidst all those aforementioned passions—namely, the entire desire realm and the abode of the king of the gods in the Heaven of Controlling Others' Emanations—
Even while dwelling in the form of the king of the gods of Paranirmita-vaśavartin and fully enjoying the most excellent sensual pleasures, he is not stained by the faults of passion as before; he is not stained by the adventitious defilements that are the very nature of ignorance. The phrase "swiftly" and so forth is easy to understand. Thus, the explanation beginning from "Then the Blessed One" up to "will also attain buddhahood" teaches the first application samādhi. Now, the second samādhi is taught by the passage beginning with "Then," where the word "then" indicates what has just preceded. A "bodhisattva" is a great being whose very nature is great enlightenment. "This very point of meaning" refers to the five points just explained, such as the purity of passion. "Furthermore, he teaches extensively" means that by manifesting the syllable Hrīḥ through words, letters, and meanings different from those previously spoken, he teaches it once again; thus it is said, "furthermore, he teaches extensively." "Likewise, he smiled" means that his face was accompanied by a smile. Regarding "by opening the petals of a lotus" and so forth: with the left lotus-fist, he takes a red lotus and holds it in a proud manner, while with his right hand he opens it, gazing at and conceptualizing how it is unstained by the defilements of passion and so forth as previously described.
All beings belong to the Lotus family; in order to bring them to full perfection, the syllable hrīḥ—which is designated by the name "various lotus forms"—is the essence. The word "this" refers to what was just mentioned and will be explained, held in the mind. "Spoke" means he uttered it; the meaning is that, in order to generate the Lotus family, he definitively generated it and spoke the syllable hrīḥ. Then, "by the mere utterance of this" means immediately following the utterance of hrīḥ. "From that great lotus" means from that which the Lord Avalokiteśvara holds in the manner of opening the petals of a lotus. "All the forms of the Tathāgatas and so forth" refers to the Tathāgatas such as Vairocana, who are equal in number to the atoms of all world systems; "all the forms of the Tathāgatas and so forth" refers to those very ones and others. One should connect this to the phrase "having emerged, they came to abide in the manner of a maṇḍala." If one asks what specific qualities they possess, it is said they are "similar to the Blessed One." Because they emerged from the great lotus of the Blessed Noble Avalokiteśvara, they are similar to the Blessed Noble Avalokiteśvara, possessing the lotus mark and the mark of being marked by a lotus. If one asks what the mark is, it is said they "emerged as being definitely marked by a lotus."
The phrase "having emerged" and so forth is easy to understand. Then, the explanation beginning from "the bodhisattva" up to "came to abide" teaches the second meditative absorption in that same manner. It should be understood that the third meditative absorption is preceded by the act of assembling the gathering. In order to demonstrate the ritual for those who have obtained the samaya and empowerment to perform recitation and meditation, the passage beginning with "Then" and so forth extensively teaches the ritual of the master’s activities and the ritual for the entry of the disciples and so forth. The word "Then" is as before, referring to the immediate sequence following the performance of the preliminary service. "The Blessed One" and so forth are as before. Regarding "all phenomena" (sarvadharma): because they are both phenomena and all, they are "all phenomena," which refers to the lotus family and the [afflictions] such as desire as previously explained. The wisdom that perceives those very things and performs individual discernment is the "wisdom that perceives all phenomena," which means the wisdom that ascertains that all phenomena are pure by their very nature. Having become a sovereign through that is as before. His wisdom is that which definitively establishes all the great maṇḍalas for the subduing of beings. That very wisdom is the mudrā; the meditative absorption focused on that which is given that name is the "sovereignty of the wisdom that perceives all phenomena," and is thus called the "wisdom mudrā."
Regarding that, "entered into meditative equipoise" means to have made it manifest. "All beings" refers to the realm of sentient beings; that which serves to discipline them is the great maṇḍala called "Disciplining All Beings." The phrase "this" is as explained previously. "Spoke" means he uttered it. The meaning is that, having focused his mind one-pointedly on the great maṇḍala of Disciplining Beings, he spoke the great maṇḍala called "Disciplining All Beings." This indicates that once the maṇḍala has been meditated upon and the signs attained, the maṇḍala should be drawn.
Regarding "just like the outer maṇḍala," the meaning is that it should be drawn in the same manner as the outer great maṇḍala of Vajrasattva. Regarding "the second [maṇḍala] within, which is four-cornered," the meaning is that a second maṇḍala should be drawn in the center, with a measurement equal to half that of the outer maṇḍala. Regarding "likewise, it should be drawn together with the gates and intermediate directions," the meaning is that just as in the Tattvasaṃgraha the central maṇḍala of the great maṇḍala of Disciplining Beings faces the four gates and has four intermediate directions, this very emanated maṇḍala should likewise be drawn with its gates and so forth.
Regarding "then, having laid out the lines in the manner of an eight-fold maṇḍala," the meaning is that once the inner four-cornered maṇḍala has been drawn in that way, one lays out four lines toward the east, west, north, and south.
By means of this ritual called the "Eight Maṇḍalas," one should lay out the four lines and the grid lines. With red pigment, one should draw an eight-petaled lotus in the manner of eight pillars. In its center, the Blessed One should be placed; that is to say, in the center of the inner maṇḍala drawn in the manner of eight pillars, one should draw Lokeśvara upon a lotus seat at the hub of the lotus. The phrase "in front of him" and so forth is easy to understand. Regarding the phrase "in the intermediate directions of the outer maṇḍala" and so forth: on the deity platform of the outer maṇḍala, in the southeast intermediate direction, on a great lotus, is the goddess Dharaṇī named Śrī, holding a lotus in her left hand and a treasure vase in her right. In the southwest intermediate direction, on a great lotus, is the goddess Sāgarā named Hrīḥ, holding a lotus in her left hand and a snake-noose in her right. In the northwest intermediate direction, on a great lotus, is the goddess Sūryā named Sūryā, holding a lotus in her left hand and a sun maṇḍala upon a lotus in her right. In the northeast intermediate direction, on a great lotus, is the goddess Vāyudevatā named Dhīḥ, holding a lotus in her left hand and a banner in her right; these should be drawn well. At the eastern gate, on a great lotus, is the symbol of Rāga, in the form of a woman. In the south, on a great lotus, is the symbol of Caṇḍeśvara, in the form of a snake. In the west, on a great lotus, is the symbol of Kṛṣṇa, in the form of a boar. In the north, on a great lotus, is the symbol of Brahmā, the lord of the Sahā world, in the form of a lotus. This is what is being shown:
The Blessed One, through the application of taming beings, taught the Mahāyoga in the Āryatattvasaṃgraha. Having performed that, one should meditate on the maṇḍala from the beginning of the meditation on the three samādhis until the maṇḍala is directly perceived. Then, in the center of the maṇḍala site as previously described, one should meditate on the three samādhis and properly establish them in the direction of the sky. At the time of sunrise, the lines should be well-drawn. The outer maṇḍala of this is similar to the maṇḍala of Vajrasattva. Inside that, at half the size, are two lines facing the four gates of the outer maṇḍala, situated in the middle of the two lines at the four intermediate directions. It should be beautifully adorned all around with a garland of lotuses. The inner maṇḍala should be drawn without gates; here, one should draw eight lotus petals in the manner of eight pillars. Then, in the places of all the deities of the outer and inner maṇḍalas, upon variegated lotuses, one should draw in the center the Blessed One Avalokiteśvara. He is in a posture of pride with his left hand, holding a vajra-lotus and opening it toward his heart. He is pale red in color, with a smiling face, seated in the bodhisattva posture, and consecrated with a crown of Amitābha. He should be drawn with the radiance of the moon. On the eastern lotus petal is Mahāpadma, red in color, assuming the form of the god of desire.
One should draw [the deity] holding a lotus and a bow and arrow. To his south, on a great lotus, is Mahāpadma Caṇḍeśvara, black in color, assuming the form of Maheśvara. He is wrathful, with three eyes and four arms; in his two right hands he holds a trident and a lotus, and in his two left hands he holds a khaṭvāṅga and a skull-cup. Behind him, on a great lotus, is Mahāpadma Viṣṇu, assuming the form of Viṣṇu, black in color and with four arms; in his two right hands he holds a lotus and a wheel, and in his two left hands he holds a staff and a conch. To his north, on a lotus, is Mahāpadma Brahmā, assuming the form of Brahmā, white in color, with four faces and four arms; in his right hands he holds a staff and a rosary, and in his two left hands he holds a lotus and a water-pot. On the lotus petal in the southeast, on a variegated lotus, is Mahāpadma Mahīdhara, standing with his left leg extended; he sits in a manner where his two hands grasp one another, and with his left hand raised, he supports the earth. Furthermore, in his two left hands he holds a conch and a lotus, and in his two right hands he holds a wheel and a staff. In the southwest, on a great lotus, is Mahāpadma Varuṇa, assuming the form of Varuṇa, white in color and with eight hoods; in his right hand he holds a lotus, and in his left he holds a snake-noose. In the northwest, on a great lotus, one should place Mahāpadma Sūrya, red in color, with a lotus in his right hand and a sun maṇḍala upon a lotus in his left.
In the northeast direction, one should draw Mahāpadma, who assumes the form of the wind. He is black in color, holding a banner in his right hand and a lotus in his left. The remaining [deities] are as previously described. Here, the heart-mantra of all the deities is "Hrīḥ."
In that regard, the passion of Mahāpadma is the nature of the mind characterized by great awakening, which is suchness; it is the state of being attached to all objects. The sign that demonstrates this is the "form of a woman," which is a female body; this demonstrates its essential nature, for it is said: "Because women, through passion, bring happiness to beings."
The fierce lord Mahāpadma is hatred. That great bodhicitta which feels aversion toward the malevolent demonstrates the dharmatā known as "great bodhicitta"; through that awakening, hatred is averted. Its sign is the form of a snake, which demonstrates that hatred is without intrinsic nature, for it is said: "Hatred is the fierce one."
The black Mahāpadma is delusion. Regarding that which is characterized by great bodhicitta, the sixty-two views and conceptualizations have led disciples into total confusion by imputing [existence] to Īśvara and so forth. In order to cause them to abandon clinging to those entities, he demonstrates the equality of delusion; in that manner, delusion is explained as Viṣṇu. Its sign is the form of a pig.
It is that which reveals the nature of phenomena (dharmatā). It is explained that Brahmā, the lord of the Sahā world, is liberation, because it is said: "The four joys of Brahmā are universal bliss." Therefore, its symbol is the lotus, because it demonstrates freedom from all stains. By explaining the meaning indicated by these symbols, disciples will meditate on the equality of desire and the other afflictions; having realized the nature of the five supramundane faculties, which are the gates to the city of great liberation, they will directly perceive the nature of the city of great liberation, such as the mind of great awakening (bodhicitta). Therefore, these should be drawn at the gates.
Then, with the words "white garment" and so forth, having thus drawn the maṇḍala, immediately thereafter the master—having empowered a white cloth with the mantra of Padma-Vajrayakṣa—should use it as a lower garment, an upper garment, and a face veil. The master of the Lotus family who has entered in this manner will then enter himself. The passage beginning with "Then" is easy to understand. Regarding the verse beginning "Just as this red lotus," although it dwells within the mud, it is not stained by the mud. A naturally red lotus, being red by nature, is not stained by the mud and other impurities arising from water, which are its own defects. Where is it? It is within the mud.
In the same way, the completely pure bodhisattvas are free from the afflictions (kleśa) that operate within the three realms along with their habitual tendencies (vāsanā). Their attachment, which is the attachment of great compassion (mahākaruṇā), is not stained by the faults of cyclic existence—such as desire, hatred, and ignorance—which arise from the midst of the ocean of saṃsāra; therefore, they are described in that way. The second occurrence of the word "likewise" (tathā) is for the sake of emphasis: just as a lotus, though red within the mud, is not stained by the defects of the water, so too the bodhisattvas who are free from the afflictions along with their habitual tendencies are born within the mud of saṃsāra and, though attached by the attachment of great compassion, do not become stained by the faults of cyclic existence.
Regarding the phrase "If one meditates on the dharmas in that way": just as the completely pure bodhisattvas, though attached by the attachment of great compassion, are definitively liberated from the defects of the water of cyclic existence such as desire and so forth, so too the beginner bodhisattvas should meditate that all phenomena are pure by their very nature (svabhāva). When they repeatedly bring this to direct realization and are attached by the attachment of great compassion, they are "wise" (dhīmat), meaning they possess the knowledge of the perfection of wisdom (prajñāpāramitā).
The phrase "even if they become afflicted" means that even if they are possessed of the afflictions and secondary afflictions (upakleśa) of cyclic existence, they will be "completely liberated from all afflictions" and "swiftly attain supreme enlightenment."
This means that by realizing the perfection of wisdom, which is the nature of meditation that is completely liberated from all afflictions, one swiftly and perfectly awakens and comes to see buddhahood itself. "By beholding this samādhi" means by making it manifest. "All tathāgatas" refers to Vairocana and the others. The mind and mental factors endowed with the meditation on them will attain and realize sovereignty, because they act with autonomy, being free from the conceptualizations of subject and object. Therefore, the Blessed One was given the name Avalokiteśvara. This is because, having realized autonomy, he acts in accordance with that realization; thus, the Blessed One was given the name Avalokiteśvara. "From then on" means starting from the time of meditation. "All of one's own entities are utterly pure" means that through realizing the purity of the vajra body, speech, and mind, one attains a body, speech, and mind that are concordant with that purity. If one asks for how long it takes for all of one's own entities to become utterly pure, it is said: "until the essence of enlightenment." This means until one has manifested unsurpassed, perfectly complete enlightenment.
One will not possess the obscurations that act as hindrances to attaining the body, speech, and mind of all the tathāgatas. The phrase "one will swiftly attain buddhahood itself" is self-evident. Regarding the phrase "the extensive ritual for admitting the disciples is also the same": the meaning is that just as the extensive ritual for the master’s entry and so forth was explained immediately after the recitation, it should be understood to apply likewise to the lotus disciples. Regarding the "wisdom maṇḍala": the five types of wisdom as previously explained—such as the complete purity of all passion, which serves as the antidote to delusion—are "wisdom." The maṇḍala of the lotus family that arises from that is the "wisdom maṇḍala."
Then, beginning from the words "white garments" and continuing up to this point, the meaning should also be understood as follows: having thus drawn the maṇḍala, one should perform the great yoga as before through the application of the Blessed One Tamer of Beings. Using the lotus flower branch held by the samaya mudrā of entry, one should open the four gates of the maṇḍala by reciting "hrīḥ" one hundred and eight times for each of the following: the vase of victory, the vases of all the deities, and the full vases. Then, having performed the vajra-gathering, one should meditate on the great mudrā of the Blessed One, praise the Blessed One with the one hundred and eight names, and [employ] the secret hook and...
With the syllable Hrīḥ, the Blessed One and his retinue are invited into the maṇḍala, and the Vajrayakṣa expels the obstructors. Having bound the boundaries and the maṇḍala, and having constructed the fence and the lattice, one should bind the four gates of the maṇḍala with the vajra-fist. Having donned the armor of all that is protected by the vajra-guard, one should offer the water for the face with the syllable Hrīḥ. Then, with the samaya-mudrā and the mantra Gandhe Dṛśya, one should visualize the [deity] together with his retinue. Reciting Jaḥ Hūṃ Baṃ Hoḥ Samayas Tvaṃ Samayas Tvaṃ Ahaṃ Hrīḥ, one should perform the accomplishment.
Joining the vajra-palms hollowed out, with the two middle fingers level and the thumbs and little fingers separated to resemble lotus petals—this is the samaya-mudrā. This very same [mudrā] is also the Great Lotus Mudrā. Holding the samaya-mudrā of entry together with a lotus flower, one should then visualize the syllable Hrīḥ on the tongue exactly as it is, and visualize it on the tongues of all the deities as well; this is the dharma-mudrā.
Visualizing a variegated lotus at the heart from the syllable A, one should recite Hrīḥ while binding the activity-mudrā of the Tamer of Beings and so forth. Binding the lotus-fist and separating the right hand from the left—this is the Blessed One’s activity-mudrā. For the others, it is the mahāmudrā itself. Then, visualizing a lotus at one’s own heart with the syllable Hrīḥ, one should bind the mahāmudrā while reciting the syllable Hrīḥ itself in accordance with the drawn [image].
Then, one should offer the empowerment of the Blessed One Amitābha and the empowerment of the lotus garland to the Blessed One and his retinue. As before, one should offer the drinking water, the vase, the full vase, the robes, the canopy, and so forth. Having made offerings with the five types of offerings, such as the flower trees and so on, one should also have offerings made outside with songs, dances, music, and herds of horses, elephants, and cattle. Then, having made perfect offerings with the twelve types of offerings, one should emanate an array of the seven precious jewels, the wish-fulfilling tree, food of a hundred flavors, and so on, from the syllable OṂ. This should be offered as follows: join the palms in homage at the forehead and recite: OṂ SARVA VIT PŪRA PŪRA, SURA SURA, ĀVARTAYA ĀVARTAYA HOḤ. Then, outside, one should give the torma. One should wear a lower garment made of white cloth over which the Vajrayakṣa mantra has been recited, and a second for the upper garment. Furthermore, having covered one's face with a third piece of cloth over which the heart mantras of the four gatekeepers, such as Hayagrīva and the others, have been recited, one should first perform prostrations and so forth, and likewise take the vows. Having generated the mind of enlightenment, one should place the lotus fist at the heart, like the center of a vajra-lotus. Then, as before, facing the door and remaining in the center, one should empower oneself with the water from the vase. One should bind the lotus flower together with the samaya mudrā of entry, characterized as previously explained.
Taking that very flower garland, one should enter the maṇḍala while reciting vajra vajra hrīḥ. Then, having entered through the eastern gate, one should summon oneself with Hayagrīva by reciting: oṃ hyagrīva mahāpadma aṅkuśa ākarṣaya śīghraṃ sarva padma samaya padma aṅkuśadhara hūṃ jaḥ. Then, having likewise entered through the southern gate, one should enter with the Blessed One Amoghapāśa by reciting: oṃ amoghapadma pāśakrodha ākarṣaya praveśaya mahāpaśupati yamavaruṇakuverabrahmaveśadhara sarva padmakula samayāṃ hūṃ hūṃ. Then, having entered through the western gate, one should bind oneself with the Lotus Iron Chain by reciting: oṃ padma sphoṭa bandha sarva padmakula samayā śīghraṃ hūṃ vaṃ. Then, having entered through the northern gate, one should bring oneself under control with the Lotus Descent by reciting: oṃ ṣaṇmukha nartakumāra veśadhara padma ṣaṇṭaya āveśaya sarva padmakula samayāṃ sarva mudrā bandhaya sarva siddhiyo me prayaccha padma āveśaya a a a a. Then, having entered through the eastern gate, one should say: mahārata sudṛḍha sutoṣyo susukho vajrasattva siddhya māṃ. Then, having prostrated with the Vajra of Graceful Play and circumambulated the maṇḍala three times, one should sit before the Blessed One and say: mahārāga mahāsaukhya mahāvajra mahādhanā mahājñāna mahākarma vajrasattvādya siddhya māṃ.
Furthermore, one should say the following: jaḥ hūṃ vaṃ hoḥ prasiddhyamām. Then, having drunk the vajra water, one should enter oneself. First of all, one should say samayas tvam and bind the seal of the Vajra-Sattva. Then, saying oṃ padma sphoṭa adhitiṣṭha a, one should apply the seal of the Vajra-Sattva and recite a one hundred times. Furthermore, one should recite hrīḥ a one hundred times; by that, the descent will occur. Then, with hrīḥ, one should cast the flower. Then, having taken it, one should bind it to one's own head with that very [mantra]. Then, with that very [mantra], one should remove the face veil. Then, while reciting that very [mantra], one should look starting from the eastern direction. Then, having bound the seal of entry, one should release it at one's own heart with tiṣṭha vajra and so forth. Then, having bound the great seal of Taming Beings, one should gaze at the Blessed One with the vajra gaze and perform the recitation until the Blessed One reveals his face and bestows one's own siddhi. Then, having placed the rotating vajra-palms at one's own heart in the manner of reciting an auspicious benediction, one should praise with the one hundred and eight names. One should perfectly worship the Blessed One with the four secret offerings, such as the vajra-lotus, and also perfectly worship with the offerings of song and music. Then, having again bound the great seal, one should gaze at the Blessed One with the vajra gaze and prostrate with the rotating vajra-palms.
One should also receive the empowerments of the flower and so forth. In that regard, first of all, one should recite twenty-one times the previously explained mantra beginning with oṃ mahāsukha over a flower branch held by the samaya-mudrā from the vijaya-kalaśa (victory vase). Then, having blessed oneself as the Tamer of Beings (Jagadvinaya), and having properly arranged the Tamer of Beings and so forth upon one’s own body in the locations taught in the Great Yoga (mahāyoga) by means of the samaya-mudrā, one should sit within the outer maṇḍala upon a multicolored lotus, having bound the great mudrā of the Tamer of Beings. Having perfectly worshipped oneself with the flower and so forth, and having taken the water for the offering, one should offer praise with the one hundred and eight names. Then, taking water from the vijaya-kalaśa with the lotus-fist, one should empower oneself with the mantra oṃ vajra abhiṣiñca hrīḥ and also drink that water.
Next, one should be empowered by the empowerment mudrā of Amitābha. With a crown—whether cast, forged, fashioned, or painted—adorned with a garland of Amitābha, one should empower oneself once more by reciting the mantras of the vajra-jewel and the lotus-garland of Amitābha. One should also tie the silk streamers, take the vajra-lotus and the lotus-bell, and empower oneself with the master empowerment and the name empowerment. Then, one should adopt this ritual of the vajra-vow of siddhi.
With the left lotus-fist, take up the vajra-lotus and hold it with pride. With the right hand, open it toward your heart, and while visualizing the Blessed One bestowing the vajra-conduct, recite: oṃ padma hastavajradharmatvaṃ phalaya. Furthermore, one should also say: "What is the nature of the vajra-dharma?" Then, one should visualize the Blessed One teaching the nature of phenomena (dharmatā): "Just as this red lotus is unstained by the defects of weapons, and is pure even within the mud, so too are desire, hatred, and the rest." This is the nature of phenomena (dharmatā) in this context.
Having thus taken up the conduct, worship yourself perfectly with external offerings such as flowers and so forth. Then, having worshipped perfectly with the twelve mudrā-offerings, such as the lotus weapon and so on, [recite]: "By that very [mudrā], one holds the lotus." This is the suchness (tattva): "The Blessed Buddha, the Noble One, is the Lord Avalokiteśvara; performing the dance of pure play, he employs the means to discipline those to be trained. One should ring the bell of Dharma." This is what that means: "In that way, the red lotus is not stained by the defects of weapons or the many defects of its location; likewise, the three realms are pure."
"Having blessed the great samaya-mudrā, recite the essence mantra." This is what that means: "By whatever actions beings are to be disciplined, [one acts] as the master of the pure lotus application."
"By this and that, one should apply [the practice]"—this is the samaya. Then, having prostrated four times to the Blessed One, having received the essence, and having received from the Blessed One the authorization, the encouragement, and the prophecy through the fifth verse, and having again performed the self-consecration and so forth, one should perform the recitation as desired. Having prostrated to the Blessed One, one says:
"I, who am called [name],
The Lotus Master of great asceticism,
For the sake of benefiting all sentient beings,
Shall initiate the disciples."
Then the disciples are to be initiated; this is the extensive ritual procedure of the master. Then, the disciples who are worthy of receiving the vows are made to take the vows according to the previously explained method and are made to generate the mind of awakening (bodhicitta). In their hearts, a lotus is generated in the same manner. Having then blessed them to subdue beings, and having worshipped them with incense, flowers, and so forth, and having accepted the supreme offering, they are consecrated with the vase situated facing the direction of the door. Having entered by the ritual of self-entry, all the rituals should be performed in succession. This concludes the extensive ritual for the initiation of disciples and so forth.
In order to demonstrate the meaning of the statement, "For those who have obtained the samaya and empowerment in this very maṇḍala of Subduing Beings, the master should teach the wisdom of the accomplishments (siddhi) spoken of herein," the passage beginning with "The practitioner" and so forth is spoken.
Regarding the practice, it is said that "all accomplishments will be attained through two types of cloth paintings." This means that having entered the maṇḍala and taken the essence mantra, one should begin from the full moon. Placing an image of the Blessed One, the Tamer of Beings, painted on cloth or similar material before oneself, one should invite him into the presence through that application. Having performed all the rituals and bound the samaya-mudrā of that deity, one should arrange the syllable HRĪḤ upon the vajra-lotus in the heart of the Blessed One. By performing the self-consecration and so forth, reciting that very mantra daily for as long as one month, the preliminary service (pūrvasevā) is completed.
Then, first, one should either draw the vajra with the drawing mudrā or have it drawn. One should also begin the maṇḍala with that first; thereafter, one may proceed as one pleases. In the center, the Blessed One, the Tamer of Beings, should be painted; the others should be painted according to the arrangement of the maṇḍala. This is the cloth painting of the maṇḍala.
Then, beginning from the full moon, one should bind the mahāmudrā and perform the recitation in the same manner as the preliminary service until the full moon of the second month. Then, throughout that entire night, one should recite without releasing the mudrā, ensuring that one does not become weary. Then, at dawn, the Blessed One will reveal his face and bestow the desired accomplishment.
This is the ritual for the first cotton painting. Next, the ritual for the second cotton painting is as follows: having first performed the preliminary service (pūrvasevā) in the same manner, one should paint the Blessed One, the Sole Hero who Subdues Beings, upon the cotton cloth. Then, remaining in the Great Seal (mahāmudrā) before that [image], one should perform one hundred thousand recitations. Then, having performed the recitations throughout the entire night on the full moon, at dawn the Blessed One will manifest his face and likewise bestow the accomplishments (siddhi); thus should the practice of the second cotton painting be performed. Regarding the phrase "even if not accomplished," this has already been explained. Regarding the phrase "for the sake of making everyone enamored," this means that one should bring under one's own control the desire deities and so forth, as well as the entire realm of sentient beings. If one asks how this is to be done, it is said: "One should recite [the mantra] a thousand times over a lotus and offer it." Having taken an external lotus, one should recite the syllable Hrīḥ a thousand times through the application of the Noble Avalokiteśvara and offer or give it to the deity who has been propitiated, or to others such as humans. One should visualize that lotus as red in color, surrounded by a mass of red light rays, and the object to be accomplished as red; by such means, they will become enamored. Regarding the phrase "for the sake of killing everyone," this refers to killing those who are hostile toward many sentient beings and so forth, undertaken for the purpose of subduing them. If one asks how this is to be done, it is said: "By the wrathful seal of Mahāpadma." Mahāpadma Caṇḍeśvara is the wrathful one of Mahāpadma.
That which is the samaya-mudrā of that [deity] is the Great Lotus Wrathful One’s mudrā. It is as follows: having bound the vajra-clasp and extended the two index fingers, with eyes wide open and a frowning brow, one should meditate on oneself as the Great Lotus Fierce Lord. In order to subdue beings and abandon wrath through wrath, one should mentally slay them. Then, those to be subdued will either attain the state of the Great Lotus Fierce Lord himself or will die; having passed away, they will be reborn in the completely pure buddha-fields. Regarding the phrase "to cause all to be deluded": this refers to the entire continuum of one's own mind and mental factors. To delude them means to eliminate the conceptualizations of subject and object through the wisdom of emptiness and establish them in non-conceptual meditative absorption; or, to cause the loss of mindfulness of all sentient beings who harbor malice toward the Three Jewels and so forth, such that they no longer perceive themselves or others. If one asks how this occurs, it is said: "by the Great Lotus Boar." The Great Lotus Boar is the Great Seal (mahāmudrā) of the Great Lotus Earth-Holder; by that, it occurs in such a way. This is what is being shown: having bound the Great Seal of the Blessed One, the Great Lotus Earth-Holder, and having contemplated oneself as being of that very nature, one should cause all sentient beings to be accomplished as being of that very nature.
In that case, one will become deluded by this non-conceptual wisdom; one becomes deluded through the power of conceptualizing it. If one meditates with the intention of destroying the mindfulness of the malevolent realms of sentient beings, one will become utterly deluded. All afflictions are those such as attachment and so forth as previously explained. Their conceptualization is the realization of suchness. If one asks how this occurs, it is said: "By the mudrā of the samādhi of the Great Lotus Vision," which means the Great Mudrā of the Blessed One who Subdues Beings. To act as the lord of all stages is to attain all kingships. The passage beginning with "having sat cross-legged on the ground" is easy to understand. This is what is being taught: whoever desires kingship should perform the black application of the Blessed One, the Great Lotus, and having performed the preliminary service, sit cross-legged on the ground in a secluded place. Having performed one hundred thousand recitations, if one performs the recitation until dawn on the full moon, then in the morning one will obtain the kingdom. Regarding the passage beginning with "for the summoning of all waters," one should perform the preliminary service for one month using the ocean application of the Blessed One, the Great Lotus, as before. With the intention of drawing forth water, one should draw the form of the Nāga King Sāgara, perform the summoning, entering, binding, and subjugating with the secret hook, and then sit cross-legged upon it.
One should perform one hundred thousand recitations. Regarding the phrase "for the purpose of illuminating everything," and so forth: one who desires to produce the light of the sun and so on should first perform the preliminary service (pūrvasevā) as before through the yoga of the Blessed One, the Great Black Lotus. Then, having bound and held his Great Seal (mahāmudrā), one should emit from one's own body a blazing sun into the direction of darkness; by such means, illumination will be achieved. Regarding the phrase "all winds," and so forth: one who desires to raise the wind mandala of bheraṃpa should likewise first perform the preliminary service through the yoga of the Blessed One, the Great Lotus of Wind. Immediately following that, one should grasp all the winds and perform the summoning, entering, binding, and subduing of all the winds as previously explained. "All afflictions" refers to attachment and the rest. Their "purification" refers to those [methods] as previously explained. Their "samaya" is the Lotus family. This concludes the Great King of Ritual Manuals (kalparāja) known by this name; the explanation of the consolation of the Lotus family is complete.
Having thus taught the Lotus family, which serves as the antidote to delusion, now, in order to explain the Jewel family, which serves as the antidote to avarice, the word "Then" is spoken. The word "Then" is an expression indicating immediate succession; it refers to the period immediately following the Blessed One’s dwelling in the abode of the king of gods of the entire desire realm.
This is the teaching on the method of the Perfection of Wisdom. The Tathāgata known as the Sovereign of All Three Realms refers to the Tathāgata Vairocana, the Blessed One. This is because he has attained mastery over all the infinite and immeasurable three realms—such as the desire realm and so forth—abiding throughout the entire expanse of space in the ten directions, having become free from the delusions of both afflictive and non-afflictive ignorance, and because he instructs all sentient beings through the Dharma.
The word "also" (yang) indicates that, in addition to teaching the complete purification of all desire, he also teaches the conferring of empowerments and so forth. "Empowered by all the Tathāgatas" means that all the Tathāgatas, such as Vairocana and others, who are as numerous as the atoms in all world systems, empower him. This empowerment consists of the stream of nectar-like water of the wisdom of equality, which thoroughly washes away the conceptualizations of subject and object within the mind and mental factors. The precious family arising from that wisdom is the empowerment of all the Tathāgatas. The wisdom that arises from that is the wisdom born from the empowerment of all the Tathāgatas. That which is the very essence and the source of generation is what is referred to by that term.
This is the teaching on the method of the Perfection of Wisdom (prajñāpāramitā) designated by that name. Regarding "bestowing empowerment": it refers to generating the realization of the great bodhicitta in all sentient beings; bestowing empowerment upon the invited buddhas and bodhisattvas by means of the vajra-jewel mudrā; and bestowing empowerment upon the disciples in the maṇḍala by placing the vajra-jewel crown upon them and granting the deities, the great mudrās, and so forth. "One will attain the sovereignty of all the three realms" means that by bestowing the aforementioned empowerment, the disciples—the givers—become free from the afflictions along with their habitual tendencies throughout all three realms, which consist of the desire, form, and formless natures. Thus, they attain the status of a Dharma King, which is the attainment of sovereignty over all the three realms; they abide for that purpose. Regarding "bestowing wealth": it refers to giving external objects such as riches, gold, and kings, as well as completely abandoning attachment to the characteristics of phenomena, and giving treasures, the great mudrās of the deities, and so forth. "All hopes will be completely fulfilled" means that such giving of wealth serves as the very cause for obtaining both mundane and supramundane riches. Regarding "bestowing the Dharma": it refers to the Blessed One holding a volume of scripture...
The gift of the perfection of wisdom, the great seal of the precious meaning of the Dharma, and so forth, as well as the gift of the perfection of wisdom itself, is the gift of Dharma. Through that gift of Dharma, one will attain the equality of all phenomena; one will come to realize the precious phenomena that are like dreams, and the realization of the perfection of wisdom is the attainment of the equality of all phenomena.
Regarding the "gift of material things," this refers to the enjoyment of great jewels, the bodhisattva’s perfection of diligence, and external food, drink, and clothing—these are material things. To completely relinquish these is the gift of material things, the meaning of which is to satisfy all sentient beings.
Regarding the phrase "one will attain all the happiness of body, speech, and mind": the nature of that gift of material things, its maturation, the enjoyment body, the emanation body, the vajra, the [deities of] great joy, the wrathful ones, the Dharma, and the words of command—these are all speech. The [deities of] the faculties, the Tathāgatas, the wrathful ones, the lotus, the jewel, and the crossed vajra are all sentient beings. Whatever happiness arises from them is the happiness of body, speech, and mind. To attain these is to find them; it means to abide for the sake of that [happiness]. Thus, beginning from the words "Then the Blessed One..." and so forth.
The explanation up to the words, “all happiness will be attained,” teaches the first application samādhi. Now, with the words “Then,” and so forth, the second samādhi is taught. The term “then” is as explained previously. A “bodhisattva” is one whose essence is awakening. “Ākāśagarbha” has already been explained. “With a face full of smiles” is easy to understand. Thus, while the Blessed One Vairocana was teaching the Perfection of Wisdom, in order to emanate the maṇḍala of the Jewel family, the Blessed One exhorted Ākāśagarbha. Then, likewise, with a face full of smiles, he placed him at the site of the empowerment with a garland made of jewels from the crest-gem of a five-pronged vajra, and uttered the syllable TRĀṂ in order to generate the maṇḍala.
Regarding the phrase “immediately after uttering this”: it refers to the very moment immediately following the utterance of TRĀṂ. “From that jewel of the Blessed One” means from the jewel residing in the heart of the noble Ākāśagarbha. “Empowerment and so forth” refers to all empowerments, namely the empowerment of the great bodhisattvas. Those who are “and so forth” include the holders of the great jewel, the givers of wealth, and others; these are “all the empowerments and so forth.” “Having brought forth all the requisites” means having caused them to emerge.
Regarding the phrase "the Blessed One, in the manner of the initial maṇḍala of Ākāśagarbha," this refers to the Blessed One Vajrasattva abiding in the very form of a bodhisattva through the empowerment of the maṇḍala’s shape and so forth; these passages teach the second meditative absorption. Then, from the point where the assembly is formed, one should understand that the third meditative absorption is taught. Now, in order to demonstrate the meaning of the statement, "Those who have obtained the samaya and empowerment should perform recitation and meditation," the extensive rituals for the master’s activities and the initiation of the disciples are taught starting with the words "Then..." The term "then" is as explained previously. Regarding "the jewel of all empowerments," because it is both an empowerment and "all," it is the "jewel of all empowerments," which is the Ratna family. The meditative absorption that is indivisible like a vajra when focused upon that is given that name; to enter into that is to manifest it directly. "All aspects of craving" refers to all intentions, namely the mundane and supramundane siddhis. To bring those to full completion is to attain all siddhis. The "jewel of the meaning" of that is the wisdom equal to space. Its "samaya" is that which arises from it, namely the maṇḍala of the Ratna family given that name. The word "this" refers to what is held in the mind.
Regarding the phrase "he spoke": it means that having focused his mind one-pointedly upon the maṇḍala of the Ratna family, he spoke of the maṇḍala. This indicates that once the signs have been attained, the maṇḍala should be drawn. Regarding the phrase "the outer maṇḍala is made in the manner of the first maṇḍala": the outer maṇḍala of this [deity] should also be drawn according to the shape of the great maṇḍala of Vajrasattva. Regarding the phrase "inside" and so forth: within that outer maṇḍala, in the center, is the area of the eight facets resembling an eight-sided jewel; that place where the pillars marked with eight vajra-jewels are situated is what is meant by that term. How is that so? It is according to the manner of the eightfold maṇḍala, described as "completely surrounded by jeweled creepers," meaning it is encircled on all sides by jeweled creepers. As for the mention of the "vajra-jewel fence": on the outside of these jeweled creepers, there is a single-lined fence; because it possesses turrets of the vajra-jewel fence where five-pointed vajras are attached to the tips of wish-fulfilling jewels, it is called the "vajra-jewel turret." Not only does that maṇḍala possess these features, but it should also be drawn beautifully adorned with flower garlands, banners, parasols, and yak-tail whisks; that is to say, it should be correctly drawn there, beautified and decorated with flower garlands, silk streamers, parasols, and yak-tail whisks.
Regarding the phrase "In the center of that, the Blessed One," and so forth: in the center of that maṇḍala, one should visualize the Blessed One, the Noble Ākāśagarbha, mounted upon a chariot drawn by seven horses. He is binding upon his own head the garland of vajra-jewel empowerments as previously described. With a mind of supreme joy in the bliss of the heart that has realized the wisdom equal to space, his face is smiling, and he reveals the jewel of wisdom equal to space. He is to be depicted with the color of an emerald.
Regarding the phrase "In front of him," and so forth: in front of the Noble Ākāśagarbha, who is facing east, in the place of Vajramanas, one should visualize the one who holds the precious crown of empowerment, facing toward him. To the right of the Blessed One, in the place of Kīlikīla, is the one who holds a treasure of wealth that bestows great jewels. Behind the Blessed One, in the place of Vajrasmṛti, is the one who holds a great dharma jewel manuscript. To the left of the Blessed One, in the place of Mahāratirasa, one should visualize the one who holds a vessel of flavors completely filled with all kinds of food and drink. All of these are seated upon variegated lotuses in the sattvaparyaṅka posture, holding their respective hand-symbols in their right hands, while their left hands rest upon their seats.
Regarding the phrase "In the intermediate directions," and so forth:
In the southeast corner of that very inner maṇḍala, one should place the goddess Ratnacchatrā, who holds a precious parasol. In the southwest, the goddess Ratnadhvajā, who holds a precious victory banner. In the northwest corner, the goddess Mṛdaṅgā, who beats a clay drum. In the northeast corner, the goddess Ratnayaṣṭi, who raises a precious life-pillar, should be placed. In the four corners of the outer maṇḍala, four full vases should be placed. At the eastern gate, a precious crown; at the southern gate, a precious vase; at the western gate, a volume of the Prajñāpāramitā; and at the northern gate, a precious vessel completely filled with all kinds of food and drink should be placed.
Therefore, regarding the phrase "the mudrā of Vajraratna" and so forth: having thus drawn the maṇḍala, one should perform the ritual procedures such as the vajra-gathering. Immediately following that, just as it is taught that one enters by means of one's own ritual, here too one should enter by means of the samaya-mudrā of Vajraratna. Extending the vajra-palms and joining the two thumbs, then joining the tips of the two index fingers and placing them at the forehead and the space between the eyebrows—this is the Ratna-mudrā; by means of this, one should enter here. From that point onward, one will attain all siddhis, such as the accomplishment of all wealth and so forth; this refers to the period beginning from the entry into the maṇḍala.
One will attain all siddhis, such as the accomplishment of all wealth that is the very essence of the Jewel family. Regarding the phrase "Then," and so forth: having entered by the manner of entry as previously described, one should bind the garland of the Vajra-Jewel empowerment upon one's own head exactly as prescribed. Having taken up the Vajra-Jewel as explained, one empowers oneself with the empowerment of the Jewel name. Then, having offered the Jewel crown, the treasure vase, the scripture, the vessel of nectar, and the empowerments of the essential nature to the deities of the maṇḍala, the master should re-enter. The phrase "The extensive ritual for the entry of the disciples is also the same" means that just as the extensive ritual for the master's entry was taught, it should be understood to apply to the disciples as well. Regarding the "Vajra-Jewel Maṇḍala": because the wisdom of bestowing the indivisible empowerment and so forth is like a jewel in that it serves as the cause for completely fulfilling all intentions, it is a "jewel." The maṇḍala of the Jewel family that arises from that is the "Vajra-Jewel Maṇḍala." This is what is being shown: having performed the great yoga as taught in the Tattvasaṃgraha through the application of the Blessed One Vajra-Jewel, one should meditate on the three samādhis, beginning from that point, until one perceives it directly every day.
Then, in the center of the maṇḍala ground as previously described, one should meditate on the three samādhis. Having placed [the maṇḍala] in the direction of the sky as before, one should properly strike the lines at the time of sunrise. The outer maṇḍala of this [deity] should be made in the manner of the Vajrasattva maṇḍala. Inside that, at half its size, is a shape like an eight-sided jewel, perfectly endowed with eight jewel pillars. It is completely surrounded on the outside by a garland of pattrā jewel branches situated between two lines. Furthermore, the entire exterior is surrounded by a circular enclosure of a single line, formed by a garland of jewel sprout petals, which takes the form of a garland of vajra-jewels. It should be beautified with hanging flower clusters, banners, parasols, and yak-tail whisks, and then the lines should be struck.
Then, having drawn it well, one should draw a multicolored lotus seat in the place of each of the deities. Then, in the center of the inner maṇḍala, upon a multicolored lotus atop a chariot drawn by horses as previously described, one should draw the Blessed One, the Noble Ākāśagarbha, seated in the bodhisattva posture. The remaining [details] should be understood as explained before. The empowerment and so forth should also be understood as being like a pure, stainless jewel with the color of gold. Here, the syllable trāṃ should be placed in the place of each of the deities. Having thus drawn the maṇḍala, ...
Likewise, having performed the great yoga, one should recite the syllable TRĀṂ one hundred and eight times over each of the following: the victorious vase from the precious flower-stalk of the samaya-mudrā of entry, the vases of all the deities, and the full vases. Then, having opened the four gates of the maṇḍala and performed the gathering, one should meditate on the mahāmudrā of the Blessed One and praise the Blessed One with the one hundred and eight names. With the secret hook and the syllable TRĀṂ, one should cause the Blessed One and his retinue to enter the maṇḍala. Having cleared away obstacles with Vajrayakṣa, bound the boundaries and the maṇḍala, and constructed the fence and the lattice, one should bind the four gates of the maṇḍala with the vajra-fist and don all the armor of protection with Vajrarakṣa. Having offered the arghya water with the syllable TRĀṂ, and having visualized the Blessed One and his retinue with the syllable TRĀṂ TRĪŚU and the samaya-mudrā of Vajraratna possessing the characteristics as previously explained, one should accomplish the practice by reciting JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA STVAṂ A HAṂ TRĀṂ three times. Then, having visualized a vajra on the tongue as appropriate, one should visualize the syllable TRĀṂ on the tongues of all the deities; this is the dharma-mudrā. Then, having visualized the syllable A as a double vajra at one's own heart, one should bind the activity-mudrās of Ākāśagarbha and the others while reciting TRĀṂ and so forth.
Having bound the two jewel mudrās, placing one at the heart and making the right jewel fist as if bestowing wealth—this is the activity mudrā of the Blessed One Ākāśagarbha. Placing those same two jewel fists at the site of empowerment is the jewel empowerment. Placing the jewel fists palm-upward toward the heart is the jewel-bestowing mudrā of Mahāratna. Placing the two jewel fists palm-upward in the lap is the jewel of Dharma. Placing the two jewel fists on the head is the great jewel of savoring. By binding the great mudrās of the goddesses in the manner of activity mudrās, they become activity mudrās. Then, following the sequence of the painted cloth, one should visualize the great mudrās. Then, with the Vajraratna mudrā, one should perform the empowerment of the Blessed One and his retinue as before, offering the water for the mouth, the vase, the full vase, robes, canopies, and so forth, to the Blessed One and his retinue. Having made offerings with the five types of offerings, such as flowering trees and the like, one should also cause offerings to be made externally with songs, dances, music, and herds of horses, elephants, and cattle. Then, having perfectly offered with the twelve types of mudrā offerings, one should emanate the seven precious jewels, the wish-fulfilling tree, and an array of food possessing a hundred flavors from the syllable OṂ, and offer them with this:
Placing the palms joined in homage at the crown of the head, recite: Oṃ sarva vidpūra pūra sura sura āvartaya āvartaya hoḥ. Then, having offered the bali outside and performed the fire ritual, one should wear a lower garment made of a single yellow cloth consecrated with the mantra of Vajrayakṣa. With a second, one should wear an upper garment, and with another cloth upon which the heart-mantras of the four gatekeepers have been recited, one should veil one’s face. The heart-mantras of the four gatekeepers are as follows: Oṃ sarvaratna ārya āruṇa mahāsattva bhagavān taṃ ārya ākāśagarbha codaya ākarṣaya. Oṃ sarvaratna praveśa samayān mahāmaṇirāja kularatna pāśa hūṃ. Oṃ maṇibandha hūṃ baṃ. Oṃ maṇiratna āveśaya āḥ. Then, preceded by prostrations and so forth, one should likewise take the vows, generate the mind of awakening (bodhicitta), and likewise visualize the Vajraratna at the heart. Looking toward the eastern gate, one should empower oneself with the water from the vase situated outside, bind the mudrā of the samaya of entry, take the flower garland of that very [deity], and enter the maṇḍala while reciting vajra vajra traṃ. Then, one should recite the Noble Uṣṇīṣavijayā once. Then, having entered likewise through the southern gate, one should recite the heart-mantra of the Jewel Lasso once. Then, having entered likewise through the western gate, one should recite the heart-mantra of the Jewel Chain once.
Then, entering in the same manner through the northern gate, one should bring oneself under control by means of the essence-mantra for the descent of the precious jewel. Then, again entering in the same manner through the eastern gate, one should recite: mahā-rata, sudṛḍha-sutoṣa-susukho, vajrasattva, ādya-siddhyamām. Then, having prostrated with the Vajra of Grace (vilāsa-vajra) and circumambulated the maṇḍala three times, one should sit before the Blessed One Ākāśagarbha and say this: mahā-rāga, mahā-saukhya, mahā-vajra, mahā-dhāna, mahā-jñāna, mahā-karma, vajrasattva ādya-siddhyamām. Furthermore, one should say this: jaḥ hūṃ vaṃ hoḥ prasiddhyamām. Then, having drunk the vajra water, one should cause it to descend upon oneself and recite the syllable a one hundred times. Then, with the left vajra-fist making the threatening gesture and the right hand in the mudrā of the Vajra Jewel, one should open [the door] and recite the syllable a itself one hundred and eight times. Then, with the syllable traṃ, one should cast the flower. Then, having taken it, one should bind it to one's own head with the syllable traṃ itself. Then, while reciting traṃ, one should remove the face veil. Then, while reciting that same syllable, one should view the maṇḍala, beginning from the eastern section. Then, having bound the mudrā of entry, one should release it at one's own heart with tiṣṭha vajra and so forth. Then, having bound the Great Mudrā of the Noble Ākāśagarbha, one should gaze at the Blessed One with the vajra gaze.
One should perform the recitation until the Blessed One reveals his face and bestows all siddhis. Then, circling the vajra-palms and placing them at the heart in the manner of reciting auspicious verses, one should praise him with the One Hundred and Eight Names. One should perfectly worship the Blessed One together with his retinue with the four secret offerings, such as the precious weapons and so forth, and also worship him well with offerings of song, music, and the like.
Then, having bound the great mudrā of the Blessed One Ākāśagarbha, one should gaze at the Blessed One with the vajra-vision and prostrate by circling the vajra-palms. One should then receive the empowerments of flowers and so forth. In that regard, first of all, from a branch of the vajra-jewel flower held by the vajra-ratna mudrā, one should likewise recite the previously explained vase mantra of the Victorious Vase. Having blessed oneself as the noble Ākāśagarbha, one should perfectly place the noble Ākāśagarbha and the others upon one's own body at the locations explained for the great yoga by means of the vajra-ratna samaya-mudrā. Inside the outer maṇḍala, one should draw a variegated lotus upon a chariot drawn by seven horses. Sitting upon that while binding the great mudrā of the Blessed One, one should perfectly worship oneself with flowers and so forth, take the water for the offering, and praise him with the One Hundred and Eight Names.
Taking water from the Victorious Vase with the vajra-fist, one should empower oneself with the mantra oṃ vajrābhiṣiñca trāṃ and also drink that water. Then, one should empower oneself with the vajra-jewel mudrā, using a precious crown—whether cast or forged—and a silk pendant, while reciting trāṃ and so forth. Taking the vajra-jewel together with the precious bell, one should empower oneself with the master empowerment and the name empowerment.
Then, having taken the vajra-vow of the precious siddhi, one should perfectly worship oneself with outer offerings such as flowers and so forth. One should worship with the twelve types of mudrā offerings, such as the precious weapons and so forth, and grasp the vajra-jewel with its suchness:
"This sun is the sublime one,
The Tathāgata who sees all;
The Blessed One Ākāśagarbha,
Who fulfills all intentions."
This is the suchness. One should ring the precious bell with the dharma:
"The fulfillment of all intentions
Is the sublime accomplishment of the goal.
For the sake of perfectly accomplishing that desire,
The great bliss of liberation from desire."
This is the dharma. One should bless oneself with the great samaya mudrā:
"For the sake of all desire and bliss,
One should even grant what is unfavorable.
May the intentions of oneself and others
Be completely fulfilled."
This is the samaya. Then, having prostrated to the Blessed One and held the essence mantra, one receives the authorization, the encouragement, and the prophecy through the fifth verse. Having again performed the self-consecration and so forth, and having performed the recitation as desired, one prostrates to the Blessed One and should say:
"I, who am called [name],
The precious master of great asceticism,
For the sake of benefiting all sentient beings,
Shall initiate the disciples."
This concludes the ritual procedure for the master.
Then, for the disciple who is fit to receive the vows, one should cause them to take the vows and generate the mind of awakening (bodhicitta) according to the previously explained method. Then, likewise generating the Vajra Jewel (vajraratna) at their heart, one consecrates them as the noble Ākāśagarbha. Having worshipped with perfumes, flowers, and so forth, and having accepted the supreme gift, one confers the empowerment with the water from the vase situated facing the entrance. Having entered by the ritual of self-entry, one again binds the wrathful fist with the left hand, opens [the door] with the samaya mudrā of the Vajra Jewel, and should cause [the disciple] to descend with this essence mantra: traṃ a a a a. One recites this one hundred times. Then, all the rituals should be performed in succession. This concludes the extensive ritual for the entry of the disciples and so forth.
In order to demonstrate that the master should teach the wisdom of the accomplishments (siddhi) to those who have thus obtained the samaya and empowerment:
Regarding the passage beginning with "For the practice," and so forth: "The practice and the accomplishments are also like that" means that just as two types of cloth paintings were taught for the practice of Vajrasattva, and his accomplishments were taught as they are, one should understand that the practice of the noble Ākāśagarbha and its accomplishments are likewise.
This is what is being shown: those who have obtained the samaya and empowerment according to the explained method should place before them a cloth painting of the body of the noble Ākāśagarbha and so forth. Having performed the self-consecration and so forth, they should invite the Blessed One before them just as described, make perfect offerings with the outer offerings, and prostrate. Then, having bound the vajra-ratna mudrā, they should perform the preliminary service for one month with immeasurable recitation, just as before. Likewise, having drawn the cloth painting on the site of the maṇḍala, they should follow all the rituals accordingly. Having bound the Blessed One’s mahāmudrā, they should likewise perform immeasurable recitation for one month. Then, when the full moon arrives, if they perform recitation throughout the entire night, in the morning the Blessed One, the noble Ākāśagarbha, will manifest his face and bestow all desired accomplishments. This is the ritual for the first cloth painting.
Next, the practice for the second cloth painting will be explained: having performed the preliminary service in the same manner, [one should proceed].
The Blessed One Ākāśagarbha, the solitary hero, should be painted on cloth. In his presence, one should bind the great mudrā of the Blessed One Ākāśagarbha and perform one hundred thousand recitations. Then, when the full moon arrives, one should perform recitations throughout the entire night. Thereupon, in the morning, the Blessed One Ākāśagarbha will manifest his face and bestow the very state of Ākāśagarbha upon the practitioner. Regarding the phrase "without having practiced," it is the same as before. Regarding the phrase "obtaining all empowerments," since it is both an empowerment and all-encompassing, it is "all empowerments." These are the empowerments of the vajra, the jewel, the lotus, and the crossed vajra, which demonstrate the great bodhicitta, the perfection of generosity, the perfection of wisdom, and the perfection of diligence. To "obtain" these means to have realized them directly. If one asks how this occurs, it is said: "by the garland of the vajra-jewel empowerment." The manner of performing it is to form the gesture of binding a garland with two jewel-fists; this is the "garland of the vajra-jewel empowerment," and by it, one will obtain all empowerments. Regarding the phrase "the complete fulfillment of all intentions," since it is both an intention and all-encompassing, it is "all intentions." These are the desires to obtain the empowerments and so forth. Their "complete fulfillment" is the attainment of the empowerments and so forth. If one asks how this occurs:
It is said, "By performing immeasurable recitations every day at sunrise." Likewise, having first performed the preliminary service (pūrvasevā), one should perform immeasurable recitations in the presence of the Blessed One. Furthermore, every day, one should perform the blessing of oneself and so forth. This teaches the siddhi of the Great Jewel-Holder, the Giver of Wealth (Vasudhara).
Regarding the phrase "for the sake of knowing the meaning of all phenomena": the nature of the mind and mental factors is the essence of the Perfection of Wisdom (prajñāpāramitā), and the Lotus family consists of all phenomena. Their "meaning" is their naturally pure essence; to "know" that is to have ascertained it. If one asks how this occurs, it is said, "One should gaze at the stainless sky and perform the recitation." While gazing with the eye-consciousness and the intellect at that sky which is free from all dust, one should recite the syllable traṃ. This demonstrates that one should meditate and recite while thinking, "All phenomena are pure by their very nature." By this, the siddhi of the Jewel of Dharma is taught.
Regarding the phrase "for the sake of obtaining all tastes, such as all food and drink": "food" refers to things to be eaten, such as warm porridge, cooked rice, and so forth. "Drink" refers to all liquid substances. Whatever belongs to these categories is "all food and drink and so forth." "All tastes" are both mundane and supramundane; those such as the peaceful (śānta) and so forth are supramundane.
The hundred flavors, distinguished by categories such as sweet and sour, are mundane. To "attain" them means to acquire them. If one asks how this occurs, it is said: "By performing the recitation of the Blessed One a thousand times daily from the sky according to one's desire." "Daily" means every single day. The Blessed One is Ākāśagarbha, who has the form of the great jewel that tastes flavors. By "performing the recitation a thousand times," it means reciting the syllable traṃ a thousand times to bestow accomplishments upon the practitioner; this should be accomplished through the application of the yoga of tasting the great jewel.
Regarding "to attain the great parasol," this refers to attaining mundane sovereignty, such as that of a vidyādhara or a universal monarch. If one asks how this occurs, it is said: "Holding a parasol, one should perform one hundred thousand recitations." This means that through the application of the goddess Ratnā, one should hold a precious parasol and perform one hundred thousand recitations.
Regarding "to attain great victory through the supreme jewel banner," "great victory" refers to being victorious over others, such as the sons of the gods. Attaining that is as described before. Furthermore, from the vajra-binding, one forms the samaya-mudrā of Vajraratna; by extending the middle, ring, and little fingers, and joining the ring and little fingers together, this is the "supreme banner." Having bound this, [one should perform the recitation].
Through the application of the goddess Ratnadhvajā (Supreme Jewel Banner), one should perform the recitation of traṃ haṃ and, while binding the mudrā, emanate the armor and mail of the great Vajradhara and the other wrathful deities. One should then visualize that these [emanations] terrify the hosts of Māra and the like. By such means, one will attain victory over all.
Regarding the phrase "great renown" and so forth: having become distinguished throughout the three worlds, the proclamation of the qualities of others through acts such as bringing them joy is "great renown." To perfectly protect the entire world, to turn one back from the sufferings of the hells and so forth, and to bestow both mundane and supramundane accomplishments—this is the attainment of a "fame" that is a pleasant sound.
Regarding the "name": the name is "the Master of the Supreme Jewel" and so forth, which is renowned throughout all the three realms; such is the attainment of great fame, renown, and name. If one asks how this comes to be, it is said: "One should recite daily from every door." This means that through the application of the five jewel goddesses, one should recite while facing east in the morning, facing south at midday, facing west in the afternoon, and facing north at midnight.
Because he is both a master and great, he is the "Great Master," the king of both the mundane and supramundane; this is the attainment of that. If one asks how this comes to be:
It is said, "by the mudrā of the precious life-pillar." The manner of holding the precious life-pillar with two precious fists is the mudrā of the precious life-pillar. Having bound this, and through the application of the goddess Ratnāyuṣmatī, one should recite "Traṃ Hriḥ." By such means, one becomes a great lord. "Bestowing all empowerments" refers to the attainment of the great bodhicitta and so forth. Because that very [bodhicitta] is consistent with jewels and all phenomena, it is a "jewel." Its samaya is the Jewel Family. This concludes the great king of tantras known by that name. This concludes the section on the Jewel Family from the Śrīparamādya, the section on the Perfection of Wisdom.
Thus, having explained the Jewel Family as the antidote to avarice, one now establishes the natural luminosity of the body, speech, and mind of all Tathāgatas as a single vajra. To demonstrate the meaning of the statement, "one will achieve accomplishment by meditating on the vajra-fist, which has the characteristic of the perfection of diligence," the text beginning with "Then" was spoken. The word "Then" is as explained previously: after the Blessed One Vairocana had resided throughout the entire desire realm according to the sequence already described, immediately thereafter, he spoke this method of the Perfection of Wisdom.
Regarding the phrase "having attained the wisdom mudrā of all the Tathāgatas": the wisdom of all the Tathāgatas is naturally luminous, is certain as the perfection of diligence, and is certain as the mudrā of the vajra-fist. Because it seals all realms of sentient beings, it is a "mudrā." To "attain" it means to manifest it; that is the attainment of the wisdom mudrā of all the Tathāgatas. Regarding the phrase "holding the fist of all the Tathāgatas": it is because he holds the vajra-fist of suchness and because he binds the two hands in the mudrā of supreme enlightenment. Regarding "permanent": it is because he remains as long as saṃsāra exists, and it is permanent by way of its continuous nature. The word "also" is used in reference to what was previously taught, such as the bestowing of empowerment. The wisdom mudrā of all the Tathāgatas is explained in this way. Its "blessing" is the wisdom consisting of hearing, reflection, and meditation that stabilizes [the state] as long as saṃsāra exists, by which the perfection of wisdom becomes as indivisible as a vajra. This is the teaching of this method of the perfection of wisdom known by that name. The "body mudrā of all the Tathāgatas" is the great mudrā of Vajrasattva. To "fully embrace" it is to meditate on the great mudrā, through the application of meditating on its divine pride.
If one asks what the purpose of this is, it is said: "One becomes all the Tathāgatas." This is because the yogi who meditates on all the great mudrās as being like reflections will be born in the manner of great enlightenment; therefore, one becomes a Tathāgata. The mudrā of speech is the Bodhisattva Vajrajihva. To "completely grasp" that is to bind its mudrā by meditating on its essential nature. If one asks what the purpose of this is, it is said: "One will attain all dharmas." Since they are both dharmas and all, they are "all dharmas," which is the essential nature of the four types of perfect analytical knowledge: of phenomena, meaning, definitive expression, and eloquence. To "attain" these is to acquire them; for that purpose, one engages and establishes them as the very cause. This teaches the following point: having visualized a white vajra on the tongue, one should recite all mantras while maintaining the conviction that it is naturally pure. The mudrā of mind is the Bodhisattva Samādhivajra. To "completely grasp" that is as before. Since they are both samādhis and all, "all samādhis" refers to the state of one-pointedness of mind, like the Sattvavajra, through the application of all the deities at one's own heart; it is the engagement in attaining those. This also teaches the following point: upon the moon maṇḍala at one's own heart...
Having visualized a vajra, one should place the essence mantra to be recited in its center, and the practitioner should perform the recitation or meditation. The "vajra mudrā" is the Bodhisattva Vajra; its complete adoption is as previously described. "The vajra of all body, speech, and mind" refers to those things as they have been explained. The "supreme siddhi of all these" is the attainment of the Mahāmudrā and so forth; it is for the sake of that that one enters [the practice].
This is what is being shown: having visualized a crossed vajra at one's heart and bound the action mudrā, if one performs the recitation or meditation, one will attain siddhi. Through the words "complete adoption of the body mudrā" and so forth, the common accomplishment of the Mahāmudrā, the Dharma mudrā, the Samaya mudrā, and the Action mudrā is taught in their respective order.
This is what is being shown: having visualized the Vajrasattva at one's heart, one should accomplish all Mahāmudrās by meditating on great bodhicitta. Having visualized a white vajra on the tongue, one should recite all mantras by meditating that all phenomena are pure by nature. Furthermore, having visualized a five-pronged vajra at one's heart, one should meditate on all the mantras of knowledge and the Samaya mudrā within its center as being like an optical illusion, and meditate that all phenomena are equal to space. Having visualized a crossed vajra at one's heart...
In the center of that, one should arrange the vidyā-mantra to be recited. Having bound the action mudrā, one should meditate: "All phenomena are luminous by nature." Having thus explained the accomplishment of the common mudrās of all the families, the passage beginning with "whosoever" and so forth indicates that "attainment" is that which is to be grasped by the auditory consciousness from the master. "Teaching" is the explanation to others. "All siddhis" is the accomplishment of all the mahāmudrās. "All excellences" is the accomplishment of all the dharmamudrās. "All cognitions" is the accomplishment of all the samayamudrās. "All purposes" is the accomplishment of all the karmamudrās; it is by this very [passage] that these four points are shown. Regarding the phrase "having attained the supreme vajra-siddhi of body, speech, and mind," it means that by attaining the vajra-nature of body, speech, and mind, one attains the great bodhicitta, the perfection of generosity, the perfection of wisdom, and the perfection of diligence, and thereby attains all siddhis. Regarding the phrase "one will swiftly and manifestly awaken to unsurpassed, perfect, and complete enlightenment," it means that through this great bodhicitta and so forth, one will realize unsurpassed, perfect, and complete enlightenment. Thus, the explanation beginning from "Then the Blessed One" up to "one will manifestly awaken to complete enlightenment" teaches the first samādhi.
Now, the passage beginning with "Then the Tathāgata..." teaches the second meditative absorption. In order to demonstrate the perfection of wisdom in that manner, and in order to emanate the maṇḍala of the Blessed One Vairocana, the Blessed One exhorts Vajramuṣṭi; immediately thereafter, he utters this essence mantra in order to generate the maṇḍala. Regarding the phrase "by fully assuming the great samaya mudrā": this refers to the binding of the two hands in the samaya fist mudrā. All the firm vajra mudrās are the great mudrās of the deities of the Vajramuṣṭi maṇḍala. Their accomplishment is the perfection of the emanation. The samaya that brings this to completion is the cause; the essence mantra uttered with that name is the syllable "A." Then, by the mere utterance of this, it should be understood that "the Blessed One sealed all sentient beings." By the mere utterance of "A," the Tathāgatas and all sentient beings become the very nature of the Blessed One Vajrasattva, the great bodhisattva Vajramuṣṭi. Thus, by generating oneself as the great mudrā, the dharma mudrā, the samaya mudrā, and the action mudrā—the Vajrasattva-ness of all mudrās—one becomes indivisible; this is Vajrasattva.
That which has become so is Vajrasattva himself. The cause of that Vajrasattva is the cause of the supreme siddhi of all the tathāgatas and so forth. By that which generates Vajrasattva, the attainment of buddhahood or the state of a bodhisattva is sealed by the cause of the supreme siddhi of all the tathāgatas; thus, all sentient beings are sealed by all the tathāgatas and so forth.
Regarding the phrase "the Blessed One" and so forth, the word "also" serves as a summary: it indicates that not only are they sealed by the causes of siddhi as explained by the Blessed One, but also that from the secret body of the Blessed One, the samaya-sattvas emerged in the manner of the mahāmudrā; from the secret speech, the mantra-knowledge of the tongue; from the secret mind, the forms of the vajras; and from the viśvavajra, the holders of the viśvavajra emerged. Having emerged, they remained in the manner of the primary maṇḍala. This means that they completely surrounded the Blessed One Vajramuṣṭi and remained in the manner of the maṇḍala of the Blessed One Vajrasattva.
The explanation from "Then the Blessed One" up to "remained" teaches the second samādhi. From "Then the assembly" onwards, it should be understood as the third.
In order to teach the ritual for those who have obtained the samaya and empowerment to perform recitation and meditation, the extensive ritual procedures for the master’s activities and the activities for the entry of the disciples and so forth are taught beginning with the words "Then..." The term "then" is as explained previously; it means immediately following the state of equipoise entered at the conclusion of the three meditative stabilizations (samādhi). The passage beginning with "the Blessed One" is easy to understand. "The wisdom of all the tathāgatas" is as previously explained. The maṇḍala of the vajra-fist arising from that is the "great seal" (mahāmudrā) because it seals the realms of sentient beings. The meditative stabilization that focuses upon that, which is as indivisible as a vajra, is what he actualized. Regarding the statement, "He spoke this great maṇḍala called the Vajra Samaya of All Seals": because they are both seals and all-encompassing, they are "all seals," namely the great seal, the dharma seal, the samaya seal, and the action seal (karmamudrā). Because these are indivisible, they are "vajra." Its samaya is the maṇḍala of the vajra-fist; he spoke this which is designated by that name. This demonstrates the following point: starting from the meditation on the three meditative stabilizations exactly as they are, one should meditate until the maṇḍala is directly perceived.
Then, immediately following that, this maṇḍala should be drawn. Regarding the phrase "the outer maṇḍala is to be drawn by means of the initial application," all these outer maṇḍalas are to be drawn in the same manner as the maṇḍala of Vajrasattva. Regarding the phrase "within, the wheel of vajra lines is to be drawn," one should draw a circular vajra garland in the center of that outer maṇḍala. Likewise, regarding the phrase "having laid out the lines for the eightfold maṇḍala in its center," one should lay out the lines for an eightfold maṇḍala by laying four lines in the east, west, north, and south in the center of the wheel of vajra lines. Then, in its center, one should correctly place the Blessed One Vajramuṣṭi, golden in color, binding with the two mudrās of the samaya-fist together with a five-pronged vajra, his face smiling slightly with a gentle smile, by means of the syllable "A." Likewise, starting from the phrase "the supreme vajra body" up to the goddess named Vajrā, all the deities are to be placed in their respective positions. Then, regarding the phrase "by fully grasping the samaya-fist," having thus drawn the maṇḍala and performed all the rituals, one should bind the samaya-mudrā of the vajra-fist and enter. Regarding the phrase "having entered, even without a master, one becomes a master of all mudrās," this means that it goes without saying that one who has a master [will also become so].
"From that point on, all siddhis will be attained meaningfully" means that from the moment of entering the maṇḍala, the siddhis taught in the Vajramuṣṭi-maṇḍala and those taught in the maṇḍalas of other families will be attained meaningfully, along with their results. Regarding "the lord of the wisdom of all mudrās": "all mudrās" refers to the mahāmudrā and so forth. The "wisdom" of these is the certainty that all phenomena are naturally luminous. To be the "lord" of that is to be the sovereign who has attained mastery. "Swiftly" means with extreme rapidity. "One will manifest complete awakening into unsurpassed, perfect, and complete bodhi" is the meaning. Then, having performed everything, in order to make it understood to oneself, one should recite the samaya beginning with "of body, speech, and mind." Furthermore, because they are of the same essence as the reflections of body, speech, and mind through the application [of visualization], they are called "all mudrās." Through that application of the essence of meditating on the vajra body, speech, and mind, they are known and established as "all mudrās," such as the mahāmudrā and so forth, within the continuum of the practitioner. If one asks what that is, it is the samaya, which is the essence of the mahāmudrā and so forth. If one asks what its function is, it is "bestowing all siddhis," namely, the great bodhicitta and the perfection of generosity.
Because it bestows all siddhis by means of the characteristics of the perfection of wisdom and the perfection of diligence, it is called "Bestower of All Siddhis." This is what is being shown: the mahāmudrā, dharmamudrā, samayamudrā, and karmamudrās are to be bound in the manner of reflections. Then, through the power of meditating on their essential nature, the yogin becomes the essential nature of all mudrās, such as the mahāmudrā and so forth, and becomes the cause for the perfection of bodhicitta and the rest. "The entry of the disciples is also like that" means that just as the extensive ritual for the master’s entry was taught, it should be understood to be the same for the disciples. Regarding the "maṇḍala of all mudrās," all mudrās are the natural luminosity and the perfection of diligence; the maṇḍala of the vajra-fist arising from that is called the "maṇḍala of all mudrās." To clarify everything, it shall be explained again: having performed the great yoga as taught in the Vajradhātu [Tantra] through the application of the Blessed One Vajra-Fist, one should meditate starting from the three samādhis until the maṇḍala is directly perceived. Then, one should meditate on the samādhi in the center of the maṇḍala ground as it was described.
Having positioned [the cord] in the direction of the sky as before, one should strike the lines at the time of sunrise. The outer maṇḍala of this is similar to the maṇḍala of Vajrasattva; within it, one should properly strike the lines of a circular vajra-grid, half the size of the former, consisting of eight spokes. Then, it should be well-painted: a variegated lotus should be drawn in the place of each of the deities. Then, upon the lotus situated at the center of the central maṇḍala, one should place the Blessed One Vajramuṣṭi, yellow in color, with a smiling face, holding a five-pronged vajra of the samaya-muṣṭi and pressing it toward his heart, adorned with all ornaments, empowered by the crowns of the Tathāgatas and others, facing east, and seated in the sattvaparyaṅka posture. In front of him, in the place of Vajramanasa, is Vajravarāha, who assumes the physical form of Vajrasattva. To the right, in the place of Kīlikīla, is Vajrajihva, who assumes the form of a vajra-speaker and holds a tongue in his hand. Behind, in the place of Vajrasmṛti, is the bodhisattva named Samādhivajra, who holds a five-pronged vajra with the samaya-mudrā and sits in the vajraparyaṅka posture. To the left, in the place of Vajragarva, is the bodhisattva named Vajravajra, who maintains the physical form of Vajragarva and possesses his mudrā-gesture.
In the southeast corner of that very inner maṇḍala, one should draw the goddess known as Fist of the Mudrā, who assumes the appearance of a vajra-fist and holds a five-pronged vajra with the samaya-fist. In the southwest corner, one should draw the goddess known as Fist of the Jewel, who assumes the appearance of the noble Ākāśagarbha and sits holding a vajra-jewel with the samaya-jewel-fist. In the northwest corner, one should draw the Bhagavatī known as Fist of Wisdom, who assumes the appearance of Lokeśvara and holds a lotus with the samaya-lotus-fist. In the northeast corner, one should draw the Bhagavatī known as Fist of Activity, who is like all things being vajra-activity and holds a crossed-vajra (viśvavajra) as a karma-mudrā with the vajra-fist. At the eastern gate, one should draw the Bhagavatī Vajragarvā, whose own nature is like Vajrasattva and who holds a vajra and bell. At the southern gate, one should draw Vajrajihvā, who is like Vajrabhāṣa and holds a vajra-tongue. At the western gate, one should draw Samādhivajrā, who assumes the appearance of Samādhivajra. At the northern gate, one should draw Vajravajrā, who is like Vajrakarma. In the four intermediate corners of the outer maṇḍala, one should draw Lāsyā and the others. Here, the heart-mantra of all the deities is the syllable A. Having thus drawn the maṇḍala, one should likewise perform the great yoga.
One should recite the syllable A one hundred and eight times over each of the following: the vase of victory, the vases of all the deities, and the full vases, which are held by the samaya mudrā of entry and the branch of the vajra flower. Then, having fully opened the four gates of the maṇḍala, perform the vajra gathering, meditate on the great mudrā of the Blessed One, and praise the Blessed One with the one hundred and eight names. Having caused the Blessed One and his retinue to enter the maṇḍala with the secret hook and the syllable A, clear away obstacles with the Vajra Yakṣa, bind the boundaries, and construct the lattice and the fence. Having secured the gates with the vajra fist and donned all the protections with the Vajra Protector, offer the drinking water with the syllable A. Then, with the samaya mudrā of the vajra fist and the mantra Āḥ dṛśya, look upon the retinue. Recite Jaḥ hūṃ baṃ hoḥ samaya stvaṃ samaya stvaṃ ahaṃ a three times and perform the accomplishment. The definition of the samaya vajra fist is as follows: from the vajra-binding gesture, bind the two thumbs between the two little fingers and bend the index fingers. Then, visualize a vajra upon the tongue as it truly is, and visualize the syllable A upon the tongues of all the deities; this is the dharma mudrā of all the deities. Visualize a crossed vajra arising from the syllable A at one's own heart, and bind the activity mudrā of all the deities by forming two vajra fists.
Pressing one against the other is the activity mudrā of the Blessed One Vajramuṣṭi. Holding both with pride and praise is that of the Supreme Vajra Body. Raising both vajras upward is that of the Vajra Tongue. The supreme samādhi is the Vajra Samādhi. Circulating the vajra dance and releasing it to rest upon the cheeks and the crown of the head is the Vajra Vajra. Firmly pressing the two vajra fists together is the mudrā of the Goddess Fist. The activity mudrā of Ākāśagarbha is the Fist of the Goddess Blessed Lady Jewel. Opening the left with the right is the Fist of the Goddess Wisdom. The Vajra Vajra mudrā itself is the Fist of the Goddess Activity. The mudrās of Lāsyā and the others are the very activity mudrās previously explained. One should also adopt the activity mudrās of the great bodhisattvas, such as Vajragarvā and the others, as well as the Supreme Vajra Body and so forth. Visualizing a five-pronged vajra at one’s own heart, one should follow the written instructions and bind the great mudrās of all. The common essence-mantra of the Blessed One for all mudrās, such as the great mudrā and so forth, is here the syllable A. Then, having conferred the empowerment of the crowns of the five buddhas upon all, and having offered the water for the face as before, [one offers] the vases, the full vases, the robes, and—
One should also offer canopies and so forth to the Blessed One and his retinue. Having performed the five types of offerings, one should also cause offerings to be made outside with songs, dances, music, and herds of horses, elephants, and cattle. Then, having perfectly worshipped with the twelve types of mudrā offerings, one should emanate an array of the seven precious gems, wish-fulfilling trees, food of a hundred flavors, and so forth, from the syllable Oṃ. This should be offered by placing the palms in homage upon the crown of the head and reciting: Oṃ sarvavitpūra pūra sūra sūra āvartaya āvartaya hoḥ. Then, having given the torma outside and performed the fire offering, one should recite the mantra of Vajrayakṣa over a very red cloth. From that, one should make a lower garment with one piece of cloth and an upper garment with another. Then, having recited the four mantras of Vajrāṅkuśa and so forth over another piece, one should veil one's face. Then, preceded by prostrations and so forth, one should likewise correctly take the vows and generate the mind of enlightenment. Likewise, having generated the vajra at the heart and looked toward the eastern gate, one should empower oneself with the water from the vase situated outside. Having bound the samaya mudrā of the vajra-fist and likewise taken a flower garland, one should enter the maṇḍala while reciting "Vajra vajra a" and also saying "Vajrāṅkuśa jaḥ." Then, one should enter in the same manner through the southern gate.
One should recite: vajrapāśa hūṃ. Then, having entered through the western gate, one should recite: vajrasphoṭa vaṃ. Then, having entered through the northern gate in the same manner as before, one should bring oneself under control by reciting: vajrāveśa āḥ. Then, having entered again through the eastern gate, one should recite: mahārata sudṛḍha susthoṣa susukho vajrasattva ādyasiddhyamām. Then, having prostrated with the Vajra of Graceful Play and circumambulated the maṇḍala three times, one should sit before the Blessed One Vajramuṣṭi and say this: mahārāga mahāsaukhya mahāvajra mahādhyāna mahājñāna mahākarma vajrasattva ādyasiddhyamām. Furthermore, one should say: jaḥ hūṃ vaṃ hoḥ prasiddhyamām. Then, having drunk the vajra water, one should recite a one hundred times. One should then cause it to descend upon oneself. Furthermore, with the wrathful fist of the left hand, one should open the Vajra Sattva mudrā and cause it to descend upon oneself, reciting a one hundred times. Then, with the syllable a, one should cast the flower. Then, having taken it, one should bind it to one's own head with the syllable a itself. Then, with that same syllable, one should remove the face veil. Then, while reciting that, one should circumambulate the maṇḍala, beginning from the eastern side. Then, having bound the samaya mudrā of the Vajra Fist, one should release it at one's own heart while reciting: tiṣṭha vajra.
Then, having bound the great mudrā of the vajra-fist, one should gaze with the vajra-vision and perform the recitation until the Blessed One reveals his face and bestows all siddhis. Then, circling the vajra-palms in the manner of reciting auspicious verses, one should place them at one’s heart and praise with the one hundred and eight names. One should perfectly worship the Blessed One and his retinue with the four secret offerings, such as the vajra-weapon, and also worship them well with offerings of song and music.
Then, again, the Blessed One should bind the great mudrā of the vajra-fist, gaze at the Blessed One with the vajra-vision, and prostrate by circling the vajra-palms. One should then receive the flowers and so forth, as well as the empowerments. In that regard, first of all, one should recite the previously explained secret mantra over a branch of vajra-flowers held by the samaya-mudrā of the vajra-fist, and bless oneself as the Bodhisattva Vajra-fist. Using the samaya-mudrā of the vajra-fist, one should arrange all the deities in the locations explained in the Mahāyoga. Having drawn a variegated lotus within the outer maṇḍala, one should sit upon it with the great mudrā of the vajra-fist. Having perfectly worshiped oneself with flowers and so forth, and having taken the water for the guest-offering, one should praise perfectly with the one hundred and eight names.
Taking water from the Victorious Vase with the vajra-fist, one should empower oneself with the mantra oṃ vajra abhiṣiñca āḥ and also drink that water. Then, one should empower oneself with the mudrās of the empowerment of the five buddhas, and likewise empower oneself with the crown of the five buddhas—whether cast, forged, fashioned, or painted. Then, taking the primordial vajra together with the bell, one should empower oneself with the master and name empowerments.
Then, one should recite:
"By the yoga of the vajra body, speech, and mind,
Like a reflected image, the yoga is proclaimed as all mudrās;
It bestows the samaya and all siddhis."
Then, having taken the vajra-vow of siddhi, one should perfectly worship oneself with outer offerings such as flowers and so forth. One should also perfectly worship with the twelve types of mudrā offerings, such as the vajra-weapon and so on. Then:
"Holding the vajra, ringing the dharma bell,
Having blessed the great mudrā of samaya, recite the essence mantra."
Then, having prostrated to the Blessed One, recited the essence mantra, and received the five-verse authorization, the encouragement, and the prophecy, one should perform the self-consecration and so forth. Having recited as much as desired and prostrated to the Blessed One, one should say: "I, who am called [name]..."
The Vajra Master, through great asceticism, shall initiate the disciples for the sake of benefiting all sentient beings. Then, the disciples are to be initiated. This concludes the ritual procedure for the Master’s activities.
Next, the disciples who are worthy of receiving the vows should be made to take the vows according to the previously explained ritual and be made to generate the mind of awakening (bodhicitta). Then, having generated the vajra in their hearts in the same manner, and having blessed them as the Great Bodhisattva Vajramuṣṭi, one should worship them with incense, flowers, and so forth. Having accepted the supreme offering, one should confer the empowerment with the water from the vase situated at the entrance, enter them according to the ritual of one's own entry, and perform the descent [of the deity]. Furthermore, with the Vajra-Descent mudrā together with the bell, one should press down the disciple’s right foot with one’s left foot and perform the descent by reciting the five "A"s—A A A A A—one hundred times. Then, all the rituals should be performed in succession. This concludes the extensive ritual for the entry of the disciples and so forth.
Now, in order to demonstrate the meaning of the statement, "For those who have obtained the samaya and empowerment, the wisdom of the Master’s siddhi should be taught," it is said, "The practice and..." and so forth. Regarding the phrase "all practices and siddhis are likewise," starting from the full moon, one should bind the samaya-vajra-muṣṭi mudrā in the presence of the Blessed One Vajramuṣṭi, and without becoming weary, first perform the self-consecration and so forth.
For as long as one month, one should perform the preliminary service (puraścaraṇa) by reciting the vajra words. Then, first, one should have the [deity] painted on cloth using the mudrā of drawing the vajra, or have it drawn; afterwards, one may act as one pleases. In the center, one should draw the Blessed One Vajramuṣṭi exactly as he is, and starting from the Bodhisattva Vajravarāha up to the goddess Vajravajrā, all should be correctly drawn in the manner of a maṇḍala. Then, starting from the full moon, one should bind the great mudrā of the Blessed One Vajramuṣṭi and perform the recitation for about one month according to the preliminary service application. Then, in the morning, the Blessed One Vajramuṣṭi will manifest his face and bestow the siddhis, such as buddhahood and so forth. This is the first practice of the cloth painting.
Next, the second cloth painting should be accomplished. Having performed the preliminary service in the same way, one should draw the Blessed One Vajramuṣṭi as a solitary hero (ekavīra). In his presence, one should bind the great mudrā of the Blessed One Vajramuṣṭi and perform one hundred thousand recitations. Then, having performed the recitation throughout the night starting from the full moon, in the morning one will attain the state of Vajramuṣṭi itself. Then, regarding the phrase "the activities of those not yet accomplished are also like that," it is as before. Regarding the phrase "for the accomplishment of binding all mudrās," it refers to the great mudrā and—
The dharma-mudrā, the samaya-mudrā, and the karma-mudrā are all the mudrās; their binding is as previously explained. Their accomplishment is to be perfected. If one asks how that occurs, it is said: "By means of the vajra-fist at the heart." The accomplishment of binding all those mudrās is achieved through the mudrā of the vajra-fist at the heart. One should place the two vajra-fists facing each other at the region of the heart and press them together; this is the mudrā of the vajra-fist at the heart. Having bound this and reciting the syllable "A," all mudrās will be accomplished. The meaning is that the practitioner, having bound the mudrās of all families, such as the mahāmudrā and so forth, and having applied them to their respective activities, performs those activities.
Regarding the phrase "for the accomplishment of all mudrās," all mudrās are those as previously explained. Their accomplishment is to bring them under one's own control. If one asks how that occurs, it is said: "By means of the great vajra-fist." The samaya-mudrā of the Blessed One Vajra-fist, which possesses the characteristics as previously explained, is the "great vajra-fist." This is what is being shown: one who desires to accomplish all mudrās, such as the mahāmudrā and so forth, should first bind the vajra-palms, the vajra-binding, the mudrā for releasing the vajra-binding, and the samaya-mudrā for the vajra-descending, and then [recite] "vajra-muṣṭi" and...
Having bound the samaya mudrā of the vajra fist, one should recite the syllable A. Thereupon, all the mudrās of that practitioner, such as the mahāmudrā and so forth, will be brought under their control. Regarding the phrase "for the accomplishment of all samayas": because they are both samayas and "all," they are called "all samayas," referring to Vajrasattva and the others. Their accomplishment means bringing those who have been invited under one's control. If one asks how this occurs, it is said: "by means of the vajra desire fist." From the mudrā of Vajra Hūṃkāra, one should interlace the two index fingers like a chain and place the two thumbs side-by-side at the heart; this is the mudrā of Vajrarājarāja. Having bound this, and having placed it before one's deity or upon one's own body, if one performs the recitation of A, by such means all samayas will be accomplished.
Regarding the phrase "for the purpose of causing all sentient beings to be enamored": Vajrasattva and the others, as well as the realms of sentient beings, are "all sentient beings." Causing them to be enamored is as described previously. Regarding the phrase "by means of the vajra great passion fist": having bound the two vajra fists, one should act in the manner of holding an arrow; this is the vajra fist in the manner of great passion. Having bound this and visualized oneself as Vajrarāga, one should mentally place the bodhisattvas to be accomplished, such as Vajrasattva and the others, in the space before one.
One should repeatedly strike the heart with a red flower-arrow while reciting: Amuṣya anurāgayā hoḥ. By doing so, one will cause [the target] to become enamored. Regarding the phrase "for the sake of subjugating all sentient beings," subjugating Vajrasattva and the others is "subjugating all," which means bringing oneself, one's wealth, and one's autonomy under control. If one asks how this is accomplished, it is said: "by the fist of Vajra Laughter." The samaya-mudrā of Vajra Laughter taught in the Great Maṇḍala of the Vajra Expanse is the "fist of the samaya of Vajra Laughter." Having bound this, one should recite the syllable A while visualizing oneself as Vajra Laughter, red in color. Placing the object of accomplishment in front, one should recite while embracing the object of accomplishment with red light rays: Amuṣya me vaśam ānaya hoḥ. By doing so, this one will be subjugated. Regarding the phrase "for the sake of binding all," binding Māra and the others with the Vajra Holder who holds the Vajra Iron Chain in his hand is "binding all." If one asks how this is accomplished, it is said: "by the great fist of the Vajra Binding." The Vajra Binding is understood; that itself is the "great fist," and by it, all are bound. Furthermore, to demonstrate binding all in this very manner, it is said: "for the sake of binding all, by the chain-fist of the Vajra."
Binding the vajra-clasp internally, join the thumbs and index fingers at their tips. This binding is the vajra-chain fist; having bound it and recited "A," visualize yourself as the vajra-shackle hand and the vajra-shackle. Reciting "A, [Name], bandhaya vaṃ," one should bind the object of accomplishment with the vajra-shackle.
Regarding "to make everyone mute": being devoid of the engagement of speech is "mute." If one asks how that occurs, it is said: "by the vajra-mouth fist." The vajra-winter mudrā is the vajra-mouth fist. Having bound this and recited "Ā," visualize yourself in the form of the vajra-winter. One should visualize the object of accomplishment as being frozen by falling vajra-snow and rendered unable to speak, thus becoming mute.
Regarding "to crush everyone": having bound [the victim] with the previously explained application of expulsion and so forth, subsequently bind the vajra-clasp. Taking that with the mind and placing the object of accomplishment inside the vajra-clasp, one should crush them. This is the vajra-clasp fist, by which everyone is crushed.
Regarding "to kill everyone" by means of the vajra-anger fist: having performed the application of the Blessed One Vajra-Fist exactly as described, visualize yourself as the vajra-anger deity by reciting "Āḥ Hūṃ." Then, with the right-hand anger fist, or...
With the left fist, one should make the threatening gesture toward others and recite: "A [name of the target] māraya hūṃ." From the vajra of the index finger, one should emanate a blazing vajra and cause it to fall upon the object to be accomplished. By such means, everything is slain by the fist of the Vajra Wrathful One.
Regarding "for devouring everything, by the fist of the Vajra Yakṣa": having performed the application of the Vajra Yakṣa as before, one should visualize oneself as the Vajra Yakṣa with the syllable Ā—his hair bristling upward, a large belly, a mouth as immeasurable as space, baring fangs, and greatly agitated with wrath, black in color. Having bound the mudrā of his activity, one should place the clouds and so forth of the object to be accomplished into one's own mouth and recite: "A megha ati aṃ bhakṣaya hūṃ." This is the fist of the Vajra Yakṣa; by this, everything is devoured.
Regarding "for destroying everything, by the fist of the Vajra Squeezing": having performed the application as before, one should take up a five-pronged vajra with the intention of grasping the object to be accomplished with the mudrā of the Samaya Vajra Fist, and then squeeze it with the intention of squeezing the object to be accomplished. By this fist of the Vajra Squeezing, everything is destroyed.
Regarding "for tearing everything apart, by the fist of the Vajra Tearing": for the purpose of tearing apart all entities such as the Māra of the Son of the Gods and so forth, one should bind the two vajra fists.
One should tear [the object] with the intention of tearing the object to be accomplished. This is the vajra-tearing fist; by means of this, everything will be torn. Regarding "for the descent of all, by the vajra-descending vajra-fist": the descent of all things, both animate and inanimate, is "the descent of all." Furthermore, binding the vajra-clasp internally and placing the thumb between the ring finger and the little finger is the vajra-descending fist; by means of this and the syllable "A," everything will be made to descend. Regarding "for causing all to dance, by the vajra-dance fist": this is the mudrā of the Vajra-Dancer; this is the vajra-dance fist, and by means of this, one should cause all to dance. This is what is being shown: having performed the application of the Blessed One’s vajra-fist exactly as it is, while reciting "A," one should mentally enter the body of the object to be accomplished in the manner of causing all to dance and fill it. Then, by dancing oneself, one should cause all to dance. Regarding "causing all to speak, by the vajra-speech fist": making the gesture of playing a lute with two vajra-fists is the vajra-speech fist. Having bound this and reciting "A," one enters the body of the object to be accomplished exactly as it is through the application of the vajra-fist. If one then repeatedly acts as if playing the lute with the two vajra-fists, all will be made to speak.
Regarding "to paralyze everything, [use] the vajra-visualization fist": having performed the application of the vajra fist exactly as it is, one should visualize a five-pronged vajra upon the moon at the heart, possessing a mass of blazing, turbulent light. With that blazing [light], one should suppress the clouds and so forth of the ten directions that are to be accomplished. This is "paralyzing everything with the vajra-visualization fist."
Regarding "to make all the armies of others mute and lame, [use] the great vajra-lame fist": likewise, having performed the application of the Blessed One, one should recite "A HŪṂ," bind the mudrā of Vajra-Hūṃkāra, and meditate on oneself as Vajra-Hūṃkāra. Reciting with wrath, "APARASAINYAMUKHAPĀṄKAM KURU HŪṂ," and binding the mudrā, one emanates vajra wrathful deities from it. Because the armies of others are deprived of speech, they are made mute; because they are deprived of the power to lift their feet, they are made lame. This is the "lame fist."
Regarding "to liberate from all the mudrās of others, [use] the vajra-palms fist": having performed the application of the vajra fist as before, one should recite "ĀḤ." Mentally taking up all mundane and supramundane mudrās within the two palms of the samaya-vajra fist, the releasing of them is the "vajra-palms fist."
Regarding the phrase "To destroy the mudrās of all Vajraḍākinīs, use the vajra-fist of Vajra-hūṃkāra": likewise, having formed the vajra-fist application, one should visualize oneself as the glorious Heruka with the syllables ĀḤ and HŪṂ. One should then visualize the glorious Heruka’s vajra-mudrā descending upon the mudrā of the Ḍākinī. This is the vajra-fist of Vajra-hūṃkāra.
Regarding the phrase "To separate the mudrās of all malevolent beings, use the vajra-fist of Vajra-hūṃkāra": likewise, having formed the vajra-fist application, one should recite ĀḤ and HŪṂ and bind the mudrā of Vajra-hūṃkāra, visualizing oneself as Vajra-hūṃkāra. With the intention of tearing apart the mudrās of all malevolent beings such as rākṣasas, one should tear apart the binding of the wrists with the mudrā of Vajra-hūṃkāra. This is the fist of Vajra-hūṃkāra, which completes the activities as described.
Regarding the phrase "To bind all mudrās, use the fist of the vajra-fist": as before, having formed the vajra-fist application, one binds the action-mudrā with the vajra-fist. Having bound the mudrās of all families, such as the Great Mudrā and so forth, with the binding of the samaya, one recites the syllable A. This is the fist of the vajra-fist, which binds all mudrās.
Regarding "making all mudrās into vajras with the vajra-fist": as before, having performed the application of the vajra-fist, one anoints all the limbs and digits with both vajra-fists while reciting "Aḥ." This is the vajra-fist, which transforms the mahāmudrā into a vajra.
Regarding "sealing all with the vajra-mātṛ-fist": likewise, having performed the application of the vajra-fist, one places both vajra-fists at the mouth with the intention of sealing the object of accomplishment while reciting "Aḥ." This is the vajra-mātṛ-fist, by which all sentient beings are sealed.
Regarding "reducing all to powder with the vajra-bhadra-fist": as before, having performed the application of the vajra-fist, one binds the samaya-vajra-fist with the intention of reducing Māras and so forth to powder. Placing it mentally upon the object of accomplishment and pressing it into the ground, one should imagine the object of accomplishment being reduced to ashes by a blazing vajra. Reciting "A Hūṃ" is the vajra-bhadra-fist, which reduces all to powder.
Regarding "completely destroying all with the vajra-viṣa-fist": as before, having performed the application of the vajra-fist, one places the right vajra-fist palm-upward upon the back of the left vajra-fist with the intention of destroying the maṇḍalas of the malevolent ones. One should then visualize the maṇḍala of the malevolent ones in the center.
By looking to the left and turning the left fist forward, one should press them against one another; this is the Vajra Malicious Fist, which destroys everything. Regarding the statement, "For all divisions and subduing, use the Indra-Vajra Fist," this is because it is taught in the Āryatattvasaṃgraha. Having bound the two vajra fists, place the left fist upon the right fist; this is the Indra-Vajra Fist. Having bound this, one should cast it with a dancing posture upon the object to be accomplished while reciting "A HŪṂ." One should then visualize the blazing vajra utterly destroying the object to be accomplished. With such an Indra-Vajra Fist, one effects all divisions and total destruction.
Regarding the statement, "For walking while staying within water, use the Vajra Sharp Fist," this means: having performed the application of the Blessed One’s Vajra Fist, bend the two index fingers of the primary vajra, press the nails of the two thumbs upon the backs of the two middle fingers, and make them like the pupils of the eyes. Having bound this while extending the ring and little fingers evenly, one should walk and move. By means of the blazing vajra arising from one’s own mudrā, one should lift oneself above the water and walk while staying within the water; this is the Vajra Sharp Fist. The recitation should be "A-LAM."
Regarding "by means of the variegated vajra fist for displaying many forms": one binds the two vajra fists and inserts the right index finger into the hollow of the left thumb; this is the variegated vajra fist. Having bound this and recited "Hrīḥ Ta," one should meditate on the samādhi that perfectly displays all forms. By such means, one will display many forms.
Regarding "by means of the invisible vajra fist for the siddhi of invisibility": likewise, through the application of the vajra fist, one recites "A Khaṃ" and binds the vajra sharp-pointed fist. If one meditates on oneself as being like space, one becomes invisible. This is the invisible vajra fist.
Regarding "by means of the vajra space fist for the emergence of moving and non-moving entities": one performs the application of the Blessed One’s vajra fist and recites "Āḥ Traṃ." Having visualized oneself in the form of Ārya Ākāśagarbha and bound the samaya mudrā of Ārya Ākāśagarbha, one should generate all entities from space. This is the vajra space fist, which generates all entities.
Regarding "by means of the vajra bound fist for the siddhi of traveling through space": through the application of the Blessed One’s vajra fist, one binds the vajra bound fist. In order to travel from one’s own location to Mount Meru or to whatever place one desires, one should proceed.
Visualize the rungs of a vajra ladder and, if one ascends and proceeds upon it, one will travel through the sky. This is the "Vajra-Bound Fist that Grants Travel through the Sky." Regarding the statement, "For the siddhi of a vidyādhara, it is by the Vajra-Sword Fist," the Vajra-Sword Fist is the great mudrā of the noble Mañjuśrī. Having bound it and reciting the syllable A, if one meditates on oneself as a vidyādhara holding a sword, once the practice is accomplished, one will become a vidyādhara holding a sword. Regarding the statement, "For the siddhi of making offerings to all the tathāgatas, it is by the Vajra-Action Fist," one should perform the application of the Blessed One’s Vajra Fist. Reciting the syllable A, take up a crossed vajra with both Vajra Fists and mentally perform offerings to all the tathāgatas without exception or remainder. This is the "Vajra-Action Fist that Perfectly Accomplishes All Offerings." Regarding the statement, "For the siddhi of omniscience, it is by the Vajra-Wisdom Fist," the Vajra-Wisdom Fist is the holding of a vajra-lotus by means of the lotus samaya mudrā. Having bound this and reciting the syllable A, if one meditates that all phenomena are pure by nature, one will attain the perfection of wisdom (prajñāpāramitā); thus, the wisdom of omniscience will be accomplished through this.
Regarding the phrase "for the siddhi of all wealth, by the vajra-wealth fist": the vajra-wealth fist is the grasping of the vajra-jewel with the fist of the jewel samaya. If one binds this and meditates on oneself as the Great Bodhisattva Vajraratna, the siddhi of all wealth will be accomplished.
Regarding the phrase "for the lordship of all mudrās, by the vajra fist": the vajra-fist mudrā is the grasping of the five-pronged vajra with the fist of the vajra samaya. By this, one becomes the lord of all mudrās.
Regarding the phrase "for the siddhi of all activities, by the fist of all vajras": the mudrā of all activities is the fist of all vajras. By this, all activities characterized by the emanations of the Buddhas and the performance of the welfare of sentient beings will be accomplished.
Regarding the phrase "for the siddhi of all maṇḍalas, by the fist of the Vajra-holder": the great mudrā of the samādhi-vajra is the fist of the Vajra-holder. By that, all maṇḍalas will be accomplished.
Regarding the phrase "for showing oneself as the past, future, and present, by the supreme fist of the vajra-tongue": the great mudrā of the vajra-speech is the supreme fist of the vajra-tongue. If one binds this and applies it to the tongue with the syllable "A," [one will know] the past, the future, and...
"All that has arisen in the present will be revealed." Regarding "by means of the vajra-pride fist for the state of Vajradhara itself": the great mudrā of Vajrasattva is the vajra-pride fist. Having bound this and reciting "A," if one meditates on oneself as Vajrasattva, one will become Vajradhara itself. Regarding "by means of the vajra fist of all the Tathāgatas for the state of Buddhahood itself": the mudrā of supreme enlightenment is the vajra fist of all the Tathāgatas. Having bound this and reciting "A," one should meditate on oneself as Vairocana until one perceives oneself as his very body. Then, through accomplishment, one will become equal to Vairocana. Regarding "the samaya of the fist of all mudrās": suchness is the fist of all mudrās. Its samaya is the maṇḍala of the vajra fist arising from that. This concludes the King of Rituals (Kalparāja) known by that name; thus, the explanation of the King of Rituals of the Blessed One Vajramuṣṭi is complete.
Now, in order to demonstrate the meaning of the statement, "By meditating on the perfection of wisdom (prajñāpāramitā), the secret mantras will be accomplished," the explanation of the King of Rituals of the Wheel-like Array of Syllables, in which the perfection of wisdom is primary, is taught starting with the words "Then," and so forth. The word "Then" refers to the immediate succession.
In the abode of the Paranirmitavaśavartin gods of the desire realm, as previously described, the Blessed One Vairocana was residing. Immediately thereafter, he taught this method of the Perfection of Wisdom known as the "Circulation of Syllables like a Wheel." Regarding the phrase "the Tathāgata, for whom all phenomena are without conceptual elaboration": "all phenomena" refers to the great bodhicitta, the perfection of generosity, the perfection of wisdom, the perfection of diligence, the ālayavijñāna, the afflicted mind (kliṣṭamanas), the discerning mental consciousness, the non-conceptual mental consciousness, and the objects of the eye, ear, nose, tongue, and body consciousnesses; as well as the mirror-like wisdom, the wisdom of equality, the discerning wisdom, the all-accomplishing wisdom, the svabhāvakāya, the non-conceptual body, the saṃbhogakāya, the nirmāṇakāya, the Tathāgata family, and the vajra, lotus, jewel, and action families. "Conceptual elaboration" refers to conceptual constructions. "Without elaboration" means being free from elaboration; it is the absence of conceptual construction regarding bodhicitta and so forth. That which possesses this is "all phenomena without conceptual elaboration."
It is the nature of the perfection of wisdom, the non-dual expanse of phenomena (dharmadhātu) free from the conceptualizations of subject and object. The term "Tathāgata" has already been explained. Regarding the phrase "the turning of the wheel of syllables": the syllables such as A, Ra, Pa, and Ca are completely encircled like a wheel. That mode of the perfection of wisdom which is directly realized through the knowledge that arises from the nature of hearing, reflecting, and meditating is called "the turning of the wheel of syllables"; this is what is expressed by that name.
Regarding the statement, "all phenomena are empty by way of being without intrinsic nature": because they are both phenomena and all, they are "all phenomena." These consist of the bodhicitta, the mirror-like primordial wisdom (ādarśajñāna), the foundational consciousness (ālayavijñāna), the nature body (svabhāvakāya), and the essential nature of the Tathāgata family. They are shown to be empty because, in the ultimate sense, their nature is the absence of substantiality. To demonstrate this very point, it is said, "by way of being without intrinsic nature." A nature that is eternally devoid of intrinsic nature is "without intrinsic nature." "By way of that" means being of a single taste in that manner. This shows that by way of that lack of intrinsic nature, all phenomena as described are emptiness, yet they exist conventionally.
Regarding the statement, "all phenomena are signless by way of being signless":
The perfection of generosity, the wisdom of equality, the afflicted mind, the ripened body, and the jewel family—these are all phenomena. Their signs are the latencies of conceptualizing a self and so forth, which are the causes that produce consciousness. Because they do not grasp at signs, they are signless; the meaning is that, in the ultimate sense, there are no causes that produce consciousness. To demonstrate this very point, it is said, "by way of the signless." Because they are free from signs, they are signless; because they are free from the causes that produce consciousness, they are signless. Taking that as the basis means making it the cause; thus, all the phenomena as explained are signless.
"All phenomena by way of the wishless" means that they are wishless. In this context, the perfection of wisdom, the wisdom of individual discernment, the conceptual and non-conceptual mental consciousness, the saṃbhogakāya, and the lotus family—these are all phenomena. "Wish" refers to making a request, such as "may I become a lord of desire," which is a wish born of attachment to things. "Wishless" is due to the absence of signs; thus, it is the absence of attachment to things. To demonstrate that very point, it is said, "by way of the wishless." "Wishes" refers to aspirations.
Through the intense attachment of grasping at things as real entities, one prays for the sovereignty of the desire realm and so forth. Because one does not make such aspirations, it is "wishlessness"; because there is no grasping at things as real entities, one does not offer prayers. "In that manner" refers to wishlessness itself; therefore, those phenomena are wishless. Regarding the statement, "Because the perfection of wisdom is completely pure, all phenomena are naturally luminous," all phenomena consist of the perfection of diligence, the all-accomplishing wisdom, the eye, ear, nose, tongue, body consciousness, the nirmāṇakāya, and the action family. These are called "nature" because their very essence is free from darkness, which is natural luminosity; in the ultimate sense, they are free from all conceptual construction. Why is that? Because those things falsely imputed are, in the ultimate sense, primordially unarisen. To demonstrate this very point, it is said, "the perfection of wisdom is completely pure." The wisdom that is free from the conceptual constructions of subject and object, along with their habitual tendencies, is the perfection of wisdom. Its purity is suchness. Therefore, that which is the complete purity of the perfection of wisdom is itself the complete purity of all phenomena; for whatever is all phenomena is the perfection of wisdom.
That which is the perfection of insight is all phenomena; therefore, because the perfection of insight is utterly pure, all phenomena are naturally luminous. These words explain, in sequence, the doors of liberation: emptiness, signlessness, wishlessness, and natural luminosity. Thus, the explanation beginning with "Then the Blessed One" and ending with "naturally luminous" teaches the first meditative absorption. Now, the second meditative absorption is taught by the passage beginning with "Then," and so forth. The phrase "with that sword" refers to the four swords held in the four hands, which demonstrate emptiness, signlessness, wishlessness, and natural luminosity as the doors of liberation. "Striking all the Tathāgatas" means that by meditating on the Tathāgatas, such as Vairocana and others, as equal in number to the atoms of all world systems and as being of the nature of non-existence, they are made to disappear; for in this context, the Tathāgata should be viewed as the dharmakāya. Regarding the mention of "of insight" and so forth: since the perfection of insight itself is the primary factor, it is the supreme, unsurpassed mode of wisdom; because it arises from that, the syllable "A" is also called the essence of the perfection of insight.
The term "this" refers to what is spoken while held in the mind. "Spoke" means that he uttered it, namely the syllable "A." The phrase "Then," and so forth, is easily understood. "He dwelt in the manner of the initial maṇḍala" means that, similar to the maṇḍala of Vajrasattva, the Blessed One Mañjuśrīkumārabhūta dwelt surrounded by [deities] from the cardinal and intermediate directions. Thus, the explanation from "the Blessed One Mañjuśrīkumārabhūta" up to "dwelt" teaches the second samādhi. It should be understood that the third [samādhi] begins from "Then, having performed the assembly" and so forth. Now, in order to teach the ritual for those who have obtained the samaya and empowerment and should perform recitation and meditation, the extensive ritual for the master’s activities and the ritual for the entry of the disciples and so forth is taught by the words "Then," and so forth. The word "Then" is as before; it refers to the immediate sequence following the one-pointed concentration upon the form of the maṇḍala. Regarding "all phenomena" and so forth: because they are both phenomena and all, they are "all phenomena," which are the four types of phenomena such as the great bodhicitta. Their own nature is their essence, such as suchness and so forth. By that, "non-elaboration" is non-conceptuality, [referring to] bodhicitta, the perfection of generosity, the perfection of wisdom, and—
The meaning of "non-conceptual" is that the perfections of diligence are of a single taste within suchness. The maṇḍala of the noble Mañjuśrī arising from that is like a sword because it is the cause for destroying all conceptualization; thus it is called a "sword," and it is a "sword" because it is characterized by the sword mudrā. Having entered into and actualized the meditative absorption (samādhi) named "Circulating the Syllables like a Wheel" by focusing upon that, he spoke this maṇḍala.
Regarding the phrase "the maṇḍala as it is": for this reason, all the maṇḍalas should be drawn similar to the great maṇḍala of Vajrasattva, and within this, an eight-spoked wheel should be drawn. Having drawn it in that way, the garland of syllables beginning with A should be drawn according to the sequence as taught in the scriptures. Then, regarding the phrase "having laid out the lines in the manner of the root maṇḍala": starting from the meditation on the three samādhis, one should meditate on this maṇḍala until it is seen directly every day.
Immediately following that, one should properly lay out the outer maṇḍala and the inner wheel maṇḍala just like the great maṇḍala of Vajrasattva, and then draw it below that. In the center of the wheel that has been correctly drawn is the Blessed One, the youthful Mañjuśrī, who "bears the appearance of a youth," meaning he is like an eight-year-old boy.
Regarding the instruction, "The four hands and the sword should be positioned as if striking all the tathāgatas," this refers to the four swords that are the very nature of the four doors of liberation: emptiness, signlessness, wishlessness, and natural luminosity. With these four swords, one should be positioned as if striking and causing the aforementioned tathāgatas to disappear with the four right and left hands.
Regarding the instruction, "The bodies of the tathāgatas should be positioned in front and so forth," this means that eight images of the tathāgatas—whether painted or cast in metal and so on—should be properly positioned in the cardinal and intermediate directions.
Regarding the instruction, "In the outer intermediate directions, the four Prajñāpāramitā [texts] should be positioned according to the tradition one has received," this means that on the deity platform of the outer maṇḍala, the first volume of the Prajñāpāramitā in One Hundred Thousand Lines should be correctly positioned in the southeast intermediate direction. In the southwest, the second volume, the section on emptiness; in the northwest, the third volume, the section on purity; and in the northeast, the fourth volume, the section on suchness, should be positioned.
Regarding the phrase "at the gates" and so forth: in the center of the eastern gate, a sword; in the center of the southern gate, a short spear; in the center of the western gate, an alms bowl; and in the center of the northern gate, the volumes of the Prajñāpāramitā should be positioned.
Then, regarding the passage beginning with "Then," having thus drawn the maṇḍala and bound it with the mudrās of the sword and the book, one enters the maṇḍala exactly as prescribed. Just like a master of the Vajrasattva maṇḍala, the Blessed One Mañjughoṣa will grant his blessing as the master of this Dharma maṇḍala of the Perfection of Insight (prajñāpāramitā).
Then, regarding the passage beginning with "Having taken the sword," after performing all the rituals, one should take up the sword exactly as prescribed. Then, having conferred the empowerment by means of the name of the sword, one empowers oneself. In order to internalize this for oneself, one should personally explain this Dharma and visualize that the Blessed One is also providing the instruction.
Regarding the passage beginning with "The method of insight," the phrase "this sword" refers to the one held in one's own hand; it means one should grasp this sword every day. "The method of insight speaks white" means "arapacanāya" or "a." The "white" one who speaks the method of the Perfection of Insight is the stainless Dharma, the method of selflessness.
Regarding the passage beginning with "By the union of the Buddha in space, if one strikes," "space" is well known. "By the union of the Buddha" means one should contemplate the nature of the bodies of the Buddhas, as numerous as the atoms in all world systems, and contemplate them as being of the nature of non-substantiality.
In that manner, one should strike and pierce the sky with the application of the Buddha. A yogi who strikes in such a way will quickly achieve accomplishment; this means that one who abides in the perfection of wisdom will very swiftly attain [realization]. Regarding the phrase "in order to protect the Buddha's teaching": the Buddha's teaching is the abandonment of clinging to things as real entities; it is the word of the Buddhas. To protect that is to engage in the conduct of not clinging to the non-existence of entities. Furthermore, "in order to protect many sentient beings" means to aspire toward unexcelled, perfectly complete enlightenment by being oriented toward the entire realm of sentient beings, and to reverse the clinging to things as real entities; this is what is meant by protecting many sentient beings. For that reason, if one kills with the aforementioned sword and this application of the Buddha to the sky, the yogi will obtain merit. Why is that? It is because it is said: "By this, killing does not become a sin." Thus, even if one kills all the Tathāgatas, no sin characterized by attachment, aversion, or delusion will accrue to that yogi. Therefore, that yogi will also obtain merits and will realize that all phenomena are naturally pure and free from subject and object; this is the meaning. Regarding the phrase "it is the same for the disciples as well":
Just as the ritual procedures for the master’s own entry and so forth were taught by the Dharma, so too should they be performed for the disciples. Thus, by performing the ritual procedures for the disciples’ entry and so forth in accordance with the master’s entry and so forth, the disciples—by means of the four aspects of the completely pure Perfection of Wisdom, which are the very nature of the four doors of liberation: emptiness, signlessness, wishlessness, and natural luminosity—will swiftly and manifestly awaken to unsurpassed, perfect, and complete enlightenment. This is the explanation of the benefits for the disciples. Regarding the phrase "the maṇḍala of Dharma," the Perfection of Wisdom is the Dharma, and the maṇḍala arising from it is the "maṇḍala of Dharma." This shall be explained further: in the activities of the Great Yoga as taught in the Great Vajrasattva Maṇḍala through the application of the Blessed One Mañjuśrīkumārabhūta, one should meditate on this maṇḍala starting from the cultivation of the three samādhis until it is clearly perceived day by day. Then, in the center of the maṇḍala site as previously described, one should meditate on the three samayas and correctly establish the maṇḍala in the direction of the sky as before. At the time of sunrise, the lines should be properly laid out; the outer maṇḍala of this [Dharma maṇḍala] should be made similar to the outer maṇḍala of Vajrasattva.
With half of that, one should draw a single-pointed vajra and an eight-spoked wheel. Then, in the place of all the deities, one should draw a seat of a variegated lotus. Then, upon the wheel, starting from the eastern direction and proceeding clockwise, one should write the garland of letters beginning with A, from the gate to the end of the hub of the spokes. That itself is Arapacana; Arapacana is that which causes the attainment of all desires. Why is that? A is desire; Ra is passion; Pa is the ultimate truth; Ca is conduct; Na is the absence of intrinsic nature. Thus, if one meditates upon and accomplishes this essence—the essence of desire, passion, the ultimate truth, conduct, and the absence of intrinsic nature—one will attain all desires. The Tathāgata is the vessel of all desires; therefore, by means of this essence, one will swiftly attain the state of a Tathāgata and the state of a Vajradhara. Then, in the hub of the wheel, upon a variegated lotus, one should draw [the deity] possessing the aforementioned body color, holding four swords in his four hands, striking all the Tathāgatas, seated in the sattvaparyaṅka posture, and consecrated with the crown of the five Buddhas and the empowerment of the silk streamers. On its eight sides, one should draw the eight Tathāgatas in the form of nirmāṇakāyas, absorbed in meditative equipoise.
In the four intermediate corners of the outer maṇḍala’s deity platform, one should place the four volumes of the Prajñāpāramitā as previously described, and at the gates, one should place the four symbols as previously described. Here, the heart-mantra of all the deities is the syllable A. Having thus drawn the maṇḍala and performed the great yoga accordingly, one should take up a sword held with the samaya-mudrā, and from a branch of flowers, one should recite the syllable A one hundred and eight times over each of all the vases and the full vases. Then, having fully opened the four gates of the maṇḍala and performed the vajra-gathering, one should meditate on the great mudrā of the Blessed One and offer a perfect praise to the Blessed One with the one hundred and eight names. Having caused the Blessed One and his retinue to enter the maṇḍala with the secret hook and the syllable A, one should clear away obstacles with the Vajrayakṣa, perform the binding of the boundaries, the binding of the maṇḍala, and the lattice and fence. Having secured the gates with the vajra-fist, one should don the armor of all protections with the Vajrarakṣa. Then, with the samaya-mudrā and the mantra ADR̥ŚYA, one should gaze upon all the Tathāgatas and their retinues, and recite JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA STVAṂ OṂ HAṂ Ā three times, and thus accomplish the practice.
Holding the volume of the Prajñāpāramitā at one’s heart with the left vajra-fist, while the right vajra-fist grasps the raised fingers of the left, is the samaya-mudrā of the Blessed One. Likewise, by visualizing a vajra upon the tongue, one should apply the dharma-mudrā to the tongues of the Blessed One Mañjuśrīkumārabhūta and all the tathāgatas. In this regard, the syllable A is the dharma-mudrā of all the deities. Then, visualizing a crossed vajra (viśvavajra) arising from the syllable A at one’s heart, one should bind the karma-mudrā of the Blessed One Mañjuśrīkumārabhūta as before. For the tathāgatas, the karma-mudrā is the mahāmudrā itself. Then, visualizing a five-pronged vajra arising from HŪṂ at one’s heart, one should bind the mahāmudrā of the Blessed One and the mahāmudrās of all the tathāgatas in accordance with how they are depicted. This should also be performed through the application of the samaya-mudrā, and in all cases, one should meditate on a five-pronged vajra at one’s heart. Here, the essence of all mudrās is the syllable A. Then, one should confer the empowerment of the crowns and silk streamers of the five Buddhas, and offer the arghya water as before to the Blessed One Mañjuśrīkumārabhūta and all the tathāgatas, along with the vases, the full vases, the robes, and—
One should also offer canopies and so forth to the Blessed One and his retinue, and present the five types of offerings perfectly. Furthermore, one should have external offerings made with songs, dances, music, and herds of horses, elephants, and cattle. Then, one should present the twelve mudrās perfectly. Emanating the seven types of precious jewels, the wish-fulfilling tree, and food of a hundred flavors from the syllable OṂ, one should offer these with the following: placing the palms joined in homage at the crown of the head, recite: OṂ SARVA VIT PŪRA PŪRA, SURA SURA, ĀVARTAYA ĀVARTAYA HO. Then, having given the torma outside and performed the fire offering, one should recite the mantra of Vajrayakṣa over a very red cloth; with one piece of cloth, one should wear a lower garment, and with the second, an upper garment. Furthermore, having recited the mantra of Vajrāṅkuśa and so forth over another piece, one should veil one's face. Then, preceded by prostrations and so forth, one should likewise take the vows and generate the mind of enlightenment. As before, one should generate the vajra at the heart and, looking toward the eastern gate, be consecrated by the water from the vase situated outside. Having bound the mudrās of the sword and the book, and holding that very [vajra] and a garland of flowers, one should enter the maṇḍala while reciting VAJRA VAJRA A, and at the eastern gate, say: VAJRA AṄKUŚA JAḤ. Then, having entered from the south, one should say: VAJRA PĀŚA HŪṂ.
Alternatively, enter through the western gate and recite: vajrasphoṭa vaṃ. Then, enter likewise through the northern gate and, reciting vajrāveśa aḥ, bring oneself under [the deity's] control. In this regard, the mudrās of the sword and the book are as follows: with the left vajra-fist, hold the Prajñāpāramitā manuscript at the region of one's heart; from the right vajra-fist, extend the index finger and bend its tip, holding it like a sword. Then, enter the maṇḍala through the eastern gate and recite: mahārata sudṛḍha susthoṣa susukho vajrasattva ādyasiddhyā māṃ. Then, having prostrated with the Vajra of Graceful Play, circumambulate the maṇḍala three times, and sitting before the Blessed One Mañjuśrī Kumārabhūta, one should say: mahārāga mahāsaukhya mahāvajra mahādhyāna mahājñāna mahākarma vajrasattva ādyasiddhyā māṃ. Furthermore, one should say: jaḥ hūṃ vaṃ hoḥ prasiddhyā māṃ. Then, having drunk the vajra-water, recite a one hundred and eight times and cause the descent upon oneself. Again, with the left wrathful fist, open the Vajrasattvī [mudrā], and while reciting a in that same manner, cause the descent upon oneself. Then, while reciting a, one should cast the flower. Then, having taken it, one should bind it to one's own head with the syllable a itself.
Then, he should remove the blindfold. Then, while reciting that [mantra], he should gaze at the maṇḍala, beginning from the eastern direction. Then, having formed the mudrās of the sword and the book, he should release them at his own heart with the mantra beginning with tiṣṭha vajra. Then, having formed the mahāmudrā of the Blessed One, he should gaze at the Blessed One with the vajra-gaze and recite either the syllable A or A-ra-pa-ca-na for as long as it takes for the Blessed One to reveal his face and bestow the siddhi. Then, having placed the crossed vajra-palms at his own heart in the manner of reciting auspicious verses, he should praise [the deity] with the hundred and eight names. He should then perfectly worship with the four secret offerings, such as the vajra-weapon, and also perfectly worship with songs, music, and so forth. Then, having again formed the mahāmudrā of the Blessed One Mañjuśrīkumārabhūta, he should gaze at the Blessed One with the vajra-gaze, prostrate with the crossed vajra-palms, and receive the flowers and so forth, as well as the empowerments. In that regard, first of all, having recited the previously explained vase-mantra over the sword held by the Blessed One’s samaya-mudrā and the vase of victory from the flower branch, and having blessed himself as Mañjughoṣa, he should arrange the Blessed One in his own place at the locations taught in the Mahāyoga using the Blessed One’s samaya-mudrā.
With the vajra-fist and the syllable HŪṂ, one should arrange Vajrasattva and the others, as taught in the Great Maṇḍala of Vajrasattva, within their respective places upon one’s own body. Then, inside the external maṇḍala, one should sit upon a variegated lotus in the great mudrā of Mañjughoṣa. Having perfectly worshipped oneself with flowers and so forth, and having taken the water for the offering, one should offer praise with the One Hundred and Eight Names. Then, taking water from the Victorious Vase with the vajra-fist, one should empower oneself with the mantra "OṂ VAJRA ABHIṢIÑCA A" and also drink that water.
Next, one should empower oneself with the mudrā for the empowerment of the crown of the five buddhas. One should be empowered by the empowerment of the crown and diadem of the five buddhas—whether they be cast, forged, fashioned, or painted. Then, taking the vajra-sword together with the vajra-bell, one should also be empowered by the master empowerment and the name empowerment while reciting the syllable "A."
Then, one should say:
"Always hold this sword,
And proclaim this method of insight.
If one strikes with the union of the buddhas in space,
Accomplishment will be swiftly attained.
To protect the teaching of the buddhas
And to protect many sentient beings,
There is no sin in killing in this way;
One will even gain merit."
Then, having taken the vajra-vow of siddhi, one should perfectly worship oneself with the five types of offerings, such as flowers and so forth.
One should also perform the perfect offering with the twelve types of mudrā offerings, such as the vajra weapon and so forth. Then, holding the vajra sword with the reality of suchness (tattva), ringing the vajra bell with the dharma, and blessing it as the great samaya mudrā, the reality and so forth are those very [verses] beginning with: "The being without beginning or end..." and so on; these should be understood from this very [text]. Then, having prostrated to the Blessed One, taken the essence, and received the authorization, the encouragement, and the prophecy through the fifth verse, one should again perform the self-consecration and so forth, and having performed the recitation as desired, prostrate to the Blessed One and say this:
"I, who am called [name],
As a vajra master of great asceticism,
For the sake of benefiting all sentient beings,
Shall initiate the disciples."
Then, the disciples should be initiated. This completes the extensive ritual procedure of the master. Then, for the disciple who is fit to receive the vows, one should cause them to adopt the samaya and generate the mind of awakening (bodhicitta) according to the previously explained method. Then, having generated the vajra in their heart in that same way, having made offerings with flowers and so forth, and having accepted the supreme gift, one should confer the empowerment with the water from the vase situated at the door. Having entered by the ritual of self-entry, [the disciple is then led in].
Furthermore, with the vajra-descending mudrā together with the bell, one should press the disciple’s right foot with one’s left foot and recite "A AḤ AḤ AḤ AḤ." One should perform the descent by reciting the first "A" without the visarga and the four "AḤ"s with the visarga one hundred times. Then, all the rituals should be performed in succession. This concludes the extensive ritual for the entry of the disciples and so forth.
Having thus explained the extensive ritual of the master’s activities and the extensive ritual for the entry of the disciples and so forth, in order to demonstrate the meaning of the statement, "Now, for those who have obtained the samaya and empowerment, the master should teach the wisdom of the siddhis," the text says "The practices are likewise," and so on. "The practices are likewise" means that just as it was taught that for the practice of Vajrasattva one should first perform the preliminary service (sevā) before a painted image, so too should it be understood for the noble Mañjuśrīkumārabhūta.
This is as follows: beginning from the full moon, one should bind the samaya-mudrā before the image of Mañjuśrīkumārabhūta and perform the preliminary service for one month, reciting either "A" or "A-ra-pa-ca-na," until one has completed the preliminary service. Then, one should draw the maṇḍala or have it drawn according to the previous application of the maṇḍala. Then, once again, one should perform the self-consecration and so forth.
The Blessed One, having invited [the deity] exactly as depicted in the cloth painting, should perform all the rituals. Having placed the mantra to be recited upon the vajra residing in the heart of the Blessed One and having bound the Blessed One’s great mudrā, one should perform the recitation starting from the full moon until the subsequent full moon, following the preliminary practice of approach. Then, having recited throughout that entire night, in the morning the Blessed One will manifest his face and bestow the accomplishments, such as buddhahood itself.
Likewise, having painted the Blessed One as a solitary hero on cloth and having bound the great mudrā exactly as prescribed before him, one should perform one hundred thousand recitations. Then, having recited throughout the night on the full moon, in the morning the Blessed One will manifest his face and bestow one’s own accomplishment.
Regarding the statement, "Then, even without having performed the practice, the activities will be accomplished," one should perform the approach for one month exactly as prescribed. Having performed the application of the Blessed One exactly as prescribed, one who wishes to manifest the samādhi of emptiness should meditate that all phenomena are equal to space. By reciting the syllable A, one will then attain the samādhi of emptiness. Regarding the passage beginning, "To attain the signless samādhi," and so forth:
One who wishes to realize the signless samādhi should meditate, as it has been taught, that all phenomena are free from signs. Then, upon attaining one-pointedness, one will attain the signless samādhi. Regarding the "wishless" and so forth: having performed everything in the same manner, by finally attaining one-pointedness of mind with the thought that all phenomena are pure by nature, one will attain the wishless samādhi. Regarding "naturally luminous" and so forth: having performed everything as before, one meditates that all phenomena are naturally luminous and recites the syllable A. If one meditates in this way until one-pointedness of mind in that manner is attained, one will attain the wisdom of natural luminosity. Regarding "the severing of all afflictions is through the meditation on the Dharma": all afflictions are attachment and so forth. Their severing is their abandonment. The meditation on the individual correct realization of phenomena is the meditation on the Dharma; through that, attachment and so forth are abandoned. The wisdom of the etymological definition of all syllables is the individual correct realization of etymological definitions. If one asks how that occurs, it is said: "through the meditation on the wisdom of non-proliferation." Meditating that all phenomena are beyond the path of speech is the meditation on the wisdom of non-proliferation; through that, it is attained. Regarding "in all places" and so forth:
Upon all locations, such as walls, cloth, and space, the syllables that reveal the suchness of entities like form and so forth are taught. Because all phenomena are primordially unborn, it is said, "A is the gateway to all phenomena," and so on; this is for the purpose of perceiving suchness and seeing the dharmakāya. If one asks how that occurs, it is said: "By meditating on the essential nature of the syllables A and so forth." Meditating on "A is the gateway to all phenomena because it is primordially unborn," and so forth, is the meditation on the essential nature of the syllables A and so forth; through that, one will attain it. The attainment of the awakening of all tathāgatas is the attainment of the samādhi of the perfection of wisdom. If one asks how that occurs, it is said: "It is the vajra-sword mudrā." From the vajra-binding, the two thumbs are placed side by side, the two index fingers are made like lotus petals, and the third joints of the two middle fingers are bent to form a sword; this is the vajra-sword mudrā. If one binds this and meditates until the samādhi of the perfection of wisdom is attained—thinking, "All phenomena are equal to space"—one will attain it through that. Regarding the "samaya of the revolving syllables like a great wheel": it is a wheel and it is great, thus it is a "great wheel," because it is transferred into the mental continuums of those to be trained. [It is] emptiness, signlessness, wishlessness, and...
It is naturally luminous. Regarding the "Great Wheel" of the four doors of liberation, the syllables a-ra-pa-ca-na and so forth that arise from it are also called the "circulation of syllables" like a great wheel. The maṇḍala indicated by that is called the "samaya of the circulation of syllables like a great wheel." This concludes the great king of tantras known by that name. The explanation of the Ārya-Mañjuśrī-kumārabhūta-kalpa, as taught in the section on the Perfection of Wisdom, is finished.
Having thus taught the Ārya-Mañjuśrī-kalpa, now, in order to explain the Ārya-Vajracakra-kalpa—which serves as the cause for entering the maṇḍalas of all families—the words "Then" and so forth are spoken. The word "Then" is a term indicating immediate succession. As before, the Blessed One Vairocana was dwelling in the abode of the king of the Paranirmita-vaśavartin gods of the entire desire realm, surrounded by these aforementioned bodhisattvas. Immediately following that, the words "the method of the Perfection of Wisdom called 'Entering the Great Wheel'" are to be connected as "he explained this."
"All Tathāgatas" refers to the Tathāgatas such as Vairocana, who are equal in number to the atoms of all world systems. "All Sattvas" refers to those such as all the Tathāgatas who are included within the three realms.
"All the beings" refers to those just mentioned; their "wheel" is the maṇḍala of the vajra wheel, and to "abide within it" means to dwell in the center. The "Tathāgatas" are Vairocana and the others. The noble Mañjuśrī, in consideration of the Prajñāpāramitā, employs the word "again" (yang). Regarding the phrase "entering the great wheel": because the bodhicitta, the perfection of generosity, the perfection of insight, and the perfection of diligence are dedicated in every respect, it is the "great wheel." "Entering" that is the realization of unsurpassed, perfect, and complete awakening. To explain the mode of the Prajñāpāramitā which is given that name is what is being taught.
Regarding the phrase "entering the equality of the vajra": "vajra" refers to the Tathāgatas, the families of the Tathāgatas, the bodhicitta, the mirror-like primordial wisdom (ādarśa-jñāna), the emptiness that is the door of liberation, and the nature body (svabhāva-kāya) of the Buddhas. Its "equality" is the state of being free from the conceptualizations of subject and object; it is the essence in which the conventional and the ultimate are indivisible. "Entering" is the realization, through hearing, reflection, and meditation, of that which is equal by the nature of both, and which is of the character of method and insight.
Regarding the phrase "the wheel of all the Tathāgatas will be entered": [the text continues].
The maṇḍala of all the tathāgatas is the maṇḍala of the tathāgata family. Entering into that consists of entering by way of the outer and the secret. Regarding those, the outer entry is the binding of the mudrās for entering the maṇḍala of the emanated tathāgata family, whereby the disciples are transformed into Vajrasattva. The secret entry is the descent of wisdom into that very outer entry performed by the Blessed One Vajrasattva, characterized by the realization of the ten suchnesses; that is the secret entry. For that purpose, one abides in and accomplishes the causal entity of entering into vajra equality.
Regarding the phrase "entering into the equality of the meaning": "meaning" refers to the jewel family, the perfection of generosity, the wisdom of equality, the signless door of liberation, and the ripened body of the tathāgatas. Entering into their equality is the outer and secret entry into the maṇḍala of the jewel family and the maṇḍala of the great bodhisattvas as previously explained. The purpose of entering for that sake is that, just as in the emanated maṇḍala of the jewel family, the disciples are led to enter by the master Ākāśagarbha; that is the meaning of becoming the cause for realizing the equality of the meaning.
Regarding the phrase "entering into the equality of all phenomena": "phenomena" refers to the lotus family and...
The perfection of wisdom, the wisdom of individual discernment, the door of liberation of wishlessness, and the saṃbhogakāya of the tathāgatas. Its equality is natural purity and indivisibility; its engagement is the realization of that. The wheel of the sublime Dharma is the maṇḍala of the lotus family. Engagement in that is the activity performed by the Blessed One, the Tamer of Beings, for the sake of those to be trained; for that purpose, it becomes the cause for engaging in the equality of all phenomena. Regarding the phrase "engaging in the equality of all," "all" refers to the action family, the perfection of diligence, the all-accomplishing wisdom, the door of liberation of natural luminosity, and the nirmāṇakāya of the tathāgatas. Its equality is the essence of natural luminosity and indivisibility; the realization of that is engagement. All wheels are the emanations of the tathāgatas within the maṇḍala of action. Engagement in that is the activity performed by the Blessed One, Vajra Action, for the sake of those to be trained. For that purpose, it becomes the cause for engaging in the equality of all—this is the meaning. Thus, the explanation beginning from "the Blessed One" up to "will engage in all wheels" teaches the first samādhi.
Now, with the words "Then," and so forth, the second meditative absorption is taught. Thus, the Blessed One Vairocana exhorted the bodhisattva mahāsattva Vajracakra to emanate his own maṇḍala and to teach the perfection of wisdom; immediately following that, he spoke the essence mantra in order to emanate the maṇḍala. Regarding the term "Vajracakra": a vajra possessing eight spokes in the shape of a single-pointed vajra is a "Vajracakra." "Revolve" means to rotate it upon the middle finger of the right hand. "All maṇḍalas" refers to the maṇḍalas of all the families. "Entering into those" refers to the aforementioned nature of the outer and secret [maṇḍalas]; the samaya of that meaning is the cause. The word "this" is spoken having been placed in the mind. "Spoke" means that the essence mantra with that name was uttered, which is "HŪṂ." Regarding the words "Then," and so forth: as soon as the Blessed One Vajracakra uttered this "HŪṂ," all the Blessed One Vairocana and the other Tathāgatas of the ten directions, as well as all sentient beings belonging to the three realms characterized by the desire, form, and formless [realms], according to their respective fortunes, entered into all the maṇḍalas—that is, into the interior of the wheel maṇḍala.
The Blessed One, immediately upon generating the mind of awakening, from the intention to turn the wheel of Dharma, the samayasattvas of all maṇḍalas—namely, the bodhisattvas of the maṇḍala-circle—emerged and remained in the manner of a maṇḍala exactly as it is. Thus, the explanation beginning from the words "Then" and ending with "remained" teaches the second meditative absorption called the "Supreme Maṇḍala." One should understand that the third begins from the words "Then, having gathered."
Now, in order to teach the ritual for those who have obtained the samayas and empowerments and must perform recitation and meditation, the extensive rituals for the master’s activities and the initiation of the disciples are taught starting from the words "Then." The passage beginning with "Then the Blessed One" is easy to understand. Regarding "thoroughly entering all maṇḍalas," this refers to all the maṇḍala-circles of all families; "entering" them is as previously explained. The "seal" (mudrā) of that meaning is the maṇḍala-circle; the name is applied to the meditative absorption focused upon it, and he entered into equipoise in that meditative absorption called "Thoroughly Entering All Maṇḍalas." Regarding "all great maṇḍalas," all great maṇḍalas are the maṇḍalas of all families, such as the Tathāgata family and so forth.
In order to enter therein, its samaya is the cause. The maṇḍala of the wheel called by that name is spoken of as the maṇḍala symbolized by the vajra-wheel of the bodhisattva mahāsattva, as will be explained below. "Having constructed the outer maṇḍala exactly as it is" means it should be drawn in a manner similar to the outer maṇḍala of Vajrasattva. "Having drawn the vajra maṇḍala within the inner maṇḍala" means that within this maṇḍala, a maṇḍala should be drawn similar to the eighth maṇḍala. "In the center, one should place a vajra-wheel revolving around a vajra-wheel" means that from the hub of the maṇḍala, one should place an eight-spoked vajra-wheel, as previously described for the Blessed One, the bodhisattva Vajracakra, revolving around the tip of the middle finger of his right hand. Regarding "Vajrapāṇi" and so forth, in the cardinal and intermediate directions of that Blessed One, the bodhisattva Vajracakra, one should place and request the presence of the bodhisattvas beginning with Vajrapāṇi and ending with Vajrayakṣa, in the manner of the first maṇḍala—that is, in the manner of the Vajrasattva maṇḍala. "In the outer intermediate directions, one should draw the four maṇḍalas of the vajra family" refers to the outer vajra-family maṇḍalas: the Peaceful One marked with a spear, the Three Brothers, and so on.
The maṇḍalas of the four sisters and the mamos should be drawn in their proper sequence, beginning from the southeast and proceeding in a clockwise direction until the northeast. As for the instruction to "place the four symbols at the gates," this is self-evident.
Then, regarding the statement, "By means of the vajra-wheel mudrā, one will achieve the state of a buddha or a vajra-holder in all maṇḍalas as appropriate": one should bind the two vajra-fists and join the index fingers and little fingers in the vajra-bind; this is the vajra-wheel mudrā. If one enters the maṇḍala with this and the previously explained method, all maṇḍalas will be accomplished. Through the accomplishment of all maṇḍalas, the practitioner will achieve the state of a buddha or a vajra-holder.
Then, regarding "having taken the wheel," this means that while reciting the syllable hūṃ, one receives the wheel from the Blessed One. Regarding "one should receive the empowerment of the wheel's name": one should place the wheel on the head and receive the empowerment of the wheel's name, such as "O Vajra Wheel" and so forth.
Then, regarding "having performed all the rituals, one should enter the families of the maṇḍala marked by the four lines": one should draw the four [deities] such as the one marked by the peaceful spear as appropriate, and enter by means of the very ritual for entering the maṇḍala of the one marked by the peaceful spear and so forth.
"The entry of the disciples is also like that" means that just as the ritual procedures for the master’s entry and so forth are taught here, they should be understood to apply to the disciples in the same way. Regarding "the maṇḍala of the wheel": it is called a "wheel" in the sense that it transfers the entry into the equality of the vajra and so forth into the mental continuums of those to be trained. The maṇḍala of the Blessed One, who turned the wheel of Dharma immediately upon generating the mind of awakening, is also called the "maṇḍala of the wheel."
This is what is being shown: having performed the great yoga through the application of the Blessed One Vajracakra, one should meditate on this maṇḍala starting from the cultivation of the three samādhis until it is seen directly. Then, having meditated on the three samādhis in the center of the maṇḍala as previously explained, and having placed [the ritual items] in the direction of the sky as before, one should strike the lines at the time of sunrise. The outer maṇḍala of this should be made similar to the maṇḍala of Vajrasattva. Inside this, one should strike the lines for a circular maṇḍala of half that size, consisting of a vajra garland and possessing eight vajra pillars. Then, having drawn everything exactly as it is, one should draw a multicolored lotus seat in the place of each of the deities. Then, in the center of the central maṇḍala, in the direction of the hub, is the Blessed One, who turned the wheel of Dharma immediately upon generating the mind of awakening, golden in color.
Upon the multicolored lotus seat as previously described, he should be depicted sitting in the sattvaparyaṅka posture, adorned with a crown of the five buddhas and the empowerment of silk streamers. In his right hand, as before, he holds an eight-spoked vajra-wheel encircling his heart; with his left hand, he rests upon the seat in a gesture of pride. His eyes should be drawn wide open and fully opened.
In the eastern section, in the place of Vajramana, is Vajrapāṇi, possessing the characteristics previously explained. In the southeast is Mañjuśrīkumārabhūta. In the south, in the place of Kīlikīla, is Ākāśagarbha. In the southwest is Gaganagañja. In the west, in the place of Vajrasmṛti, is Lokeśvara. In the northwest is the one who turns the wheel of Dharma immediately upon generating the mind of awakening. In the north, in the place of Vajragarva, is Vajramuṣṭi. In the northeast, Vajrayakṣa should be drawn.
Furthermore, in the center of the eastern gate, Vajrasattva should be drawn; in the south, Vajra-hūṃ-kāra; in the west, Lokeśvara; and in the north, Ākāśagarbha.
Moreover, on the deity terrace of the outer maṇḍala, in the southeast, the maṇḍala of Śānti marked by a spear; in the southwest, the maṇḍala of the Three Brothers; in the northwest, the maṇḍala of the Four Sisters; and in the northeast, the maṇḍala of the Mātṛs should be drawn according to the characteristics as previously explained. Here, the heart-mantra of all the deities is "Hūṃ."
Having thus drawn the maṇḍala and performed the great yoga accordingly, one should take hold of the samaya-mudrā of the Vajracakra. Reciting the syllable HŪṂ one hundred and eight times over each of all the vases and the full vases using a flower branch together with the Vajracakra, one should open the four gates of the maṇḍala. Having performed the vajra-gathering, one should meditate on the mahāmudrā of the Blessed One and offer a perfect praise to the Blessed One with the one hundred and eight names. With the secret hook and the syllable HŪṂ, one should cause the Blessed One and his retinue to enter the maṇḍala. Having cleared away obstacles with the Vajrayakṣa, one should perform the binding of the boundaries, the binding of the maṇḍala, the lattice, and the fence. Having bound the gates with the vajra-fist, one should don all the armor with the Vajrarakṣa. Offering the arghya with the syllable HŪṂ, one should gaze upon the Blessed One and his retinue with the samaya-mudrā and the mantra HŪṂ DṚŚYA. Reciting "JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ, SAMAYA STVAṂ, AHAṂ HŪṂ" three times, one should perform the accomplishment. Then, the samaya-mudrā of the Vajracakra as it was taught is the application of the samaya for all; one should visualize a five-pronged vajra at one's own heart with the syllable HŪṂ. Then, visualizing the syllable HŪṂ on the tongues of all the deities exactly as it is, this is the dharma-mudrā of all the deities. One should visualize a crossed vajra arising from the syllable A at one's own heart.
Immediately upon generating the bodhicitta, one should likewise bind the action mudrās for turning the wheel of Dharma and so forth. One should understand that the great mudrās of the external vajra families, which will be explained below in the context of the dance, are the action mudrās. Furthermore, from the syllable HŪṂ, one should visualize a five-pronged vajra at one’s heart; then, following the sequence of the written [mantra] with the syllable HŪṂ, one should bind the great mudrās of the Blessed One and his retinue. Then, with the crown mudrā of the five buddhas, the Blessed One and his retinue should be consecrated, and the external vajra families should be consecrated by means of their own respective consecrations. Then, with the syllable HŪṂ, one should offer the water for the face to the Blessed One and his retinue. One should also offer the vases, the full vases, the robes, the canopies, and so forth to the Blessed One and his retinue. Having made offerings with the five types of offerings, one should also cause offerings to be made externally with songs, dances, music, and herds of horses, elephants, and cattle. Then, one should perfectly worship with the twelve types of mudrā offerings. From the syllable OṂ, one should emanate the array of the seven precious jewels, the wish-fulfilling tree, food of a hundred flavors, and so forth, and offer these. Placing the palms joined in homage upon the crown of the head, one should recite: OṂ SARVA VITPŪRA PŪRA / SURA SURA / ĀVARTAYA ĀVARTAYA HOḤ. Then, one should give the external torma and perform the fire offering.
One should completely recite the mantra of Vajrayakṣa over a very red cloth; with one piece, one should make a lower garment, and with the second, an upper garment. Furthermore, having recited the essence mantras of Vajrāṅkuśa and so forth over another cloth, one should cover one's face with it. Preceded by prostrations and so forth, one should likewise take the vows, generate the mind of awakening, and as before, generate a vajra at one's own heart. Looking toward the eastern gate, one should empower oneself with the water from the vase situated outside, bind the mudrā of the Vajracakra as it has been taught, and taking a flower with that very [mudrā], one should enter the maṇḍala while reciting "Vajra vajra hūṃ."
Having entered through the eastern gate, one should say "Vajra aṅkuśa jaḥ." Then, having entered through the southern gate, one should say "Vajra pāśa hūṃ." Then, having entered through the western gate, one should say "Vajra sphoṭa vaṃ." Then, having likewise entered through the northern gate, one should say "Vajra āveśa āḥ" and cause the descent [of the deity] upon oneself.
Then, having again entered through the eastern gate, one should recite: "Mahāratna sudṛḍha sustoṣa susukho vajrasattva ādya siddhyamām." Then, having prostrated with the Vajralāsyā [mudrā] and circumambulated the maṇḍala three times, one should sit before the Blessed One and say these words:
"Great passion, great bliss,
Great vajra, great wealth,
Great wisdom, great activity—
May I today accomplish Vajrasattva."
Furthermore, one should speak these words: JAḤ HŪṂ BAṂ HOḤ. PRASIDDHYA MĀṂ. Then, having drunk the vajra-water, one should cause the descent [of the deity] upon oneself while reciting "Ā" one hundred times. Again, with the wrathful fist of the left hand, one should open the Vajrasattvī mudrā and likewise cause the descent upon oneself while reciting "Ā." Then, reciting "HŪṂ," one should cast the flower. Then, having taken it, one should bind it to one's own head with the syllable "HŪṂ" itself. Then, with that same [syllable], one should remove the face veil. Then, reciting that same [syllable], one should view the maṇḍala, beginning from the eastern direction. Then, having formed the vajra-wheel mudrā, one should release it at one's own heart as before. Then, having formed the great mudrā of the Blessed One, one should gaze at the Blessed One with the vajra-vision and recite "HŪṂ" until the Blessed One reveals his face and bestows all siddhis. Then, having placed the vajra-palms at one's own heart in the manner of reciting an auspicious benediction, one should praise [him] with the one hundred and eight names. Having perfectly worshipped the Blessed One together with all the Tathāgatas with the four types of secret offerings, such as the vajra-weapon and so forth, one should also perfectly worship with offerings of song and music. Then, having again formed the great mudrā of the Blessed One, one should gaze at the Blessed One with the vajra-vision.
Having prostrated by circling the vajra-palms, one should receive the empowerments of the flowers and so forth. First of all, having fully grasped the vajra-wheel mudrā, one should likewise fully recite the secret mantra from the victorious vase, which is characterized by the previously explained features and contains the vajra-wheel and flower branches. Having blessed oneself as the Bodhisattva Mahāsattva who, immediately upon generating the mind of awakening, turns the wheel of Dharma, one should arrange the Blessed One together with his retinue upon one’s own body using the vajra-wheel mudrā. Inside the outer maṇḍala, one should draw a variegated lotus and sit upon it in the great mudrā of turning the wheel of Dharma immediately upon generating the mind of awakening. Having perfectly worshipped oneself with flowers and so forth, and having taken the offering water, one should offer perfect praise with the hundred and eight names. Then, taking water from the victorious vase with the vajra-fist, one should empower oneself with the mantra "Oṃ vajra abhiṣiñca hūṃ" and also drink that water. Then, one should be empowered by the empowerment of the crown of the five Buddhas. Having taken the crown of the five Buddhas—whether cast, beaten, fashioned, or painted—and the empowerment of the silk streamers, together with the vajra and bell, one should take them with the syllable "Hūṃ." Reciting "Hūṃ," one should be empowered by the lord and the name empowerment. Then, one should take the vow of the wheel of accomplishments.
One should worship oneself with the five types of offerings, such as flowers and so forth, and worship perfectly with the mudrā offerings, such as the vajra weapon and so forth. Then, grasping the wheel with the suchness [mudrā], one should ring the dharma bell and bless it as the great samaya mudrā. These are as previously explained: "The being without beginning or end..." and so forth. Then, having prostrated to the Blessed One and taken the essence, one should receive the five verses of authorization, praise, and prophecy. Having again performed the self-consecration and so forth, one should also perform the recitation as desired. Then, having prostrated to the Blessed One, one should say:
"I, who am called [name],
As a vajra master of great asceticism,
For the sake of benefiting all sentient beings,
Shall initiate the disciples."
Then, the disciples are to be initiated; this is the extensive ritual procedure of the master. Then, for the disciples who are worthy of receiving the vows, one should have them take the vows and generate the mind of awakening according to the previously explained method. Having generated the vajra in their hearts in that same way and blessed it as the vajra wheel, one should worship it with incense, flowers, and so forth. Having accepted the supreme offering, one should look toward the eastern door and confer the empowerment with the water located outside. Then, having entered by the ritual of self-entry, one should again, with the vajra-descending mudrā together with the bell, [place it] on the left foot.
Pressing down upon its right foot, if one recites "HŪṂ A AḤ AḤ AḤ ĀḤ" one hundred and eight times, the descent will occur. Then, all the rituals should be performed in succession. This concludes the extensive ritual for the entry of the disciples and so forth.
Now, having taught the extensive ritual of the master’s activities and the extensive ritual for the entry of the disciples and so forth, in order to demonstrate the ritual for this—namely, that the master should teach the wisdom of the accomplishments (siddhi) to those who have obtained the samaya and the empowerments—it says, "The accomplishments are likewise," and so forth. "The accomplishments are likewise" means that just as the accomplishment of Vajrasattva was taught, one should understand that the accomplishment is to be performed after first performing the preliminary service (sevā) for the second cloth painting of the great bodhisattva Vajracakra-krodha. The phrase "even without having accomplished" and so forth has already been explained.
Regarding "entering all maṇḍalas," the phrase "with the mudrā of Vajracakra" means: having performed the yoga of the Blessed One Vajracakra, one should bind the mudrā of the Blessed One Vajracakra with the characteristics as previously explained. Reciting "HŪṂ," and circling in a clockwise manner, all maṇḍalas will be emanated. Then, while looking at that, one should recite "HŪṂ" one hundred and eight times. If one places the mudrā into one's own mouth and holds it there, [the result follows].
By such means, one will enter all maṇḍalas by means of the vajra-wheel. Regarding the statement, "For entering the great maṇḍala, it is by the great vajra-wheel," this means that one should perform the application of the Blessed One Vajracakra, bind the two vajra-fists, and while reciting "HŪṂ," rotate them in the manner of a fire-brand wheel; this is the great vajra-wheel, and by this, one should enter the great maṇḍalas of all the great principal deities.
Likewise, regarding entering the maṇḍala of mudrās, the statement "by the vajra-mudrā of all the tathāgatas" means that just as one enters all great maṇḍalas by the great vajra-wheel, so too, entering all maṇḍalas of the symbolic mudrās is accomplished by the primordial vajra arising from the vajra-binding.
Similarly, regarding entering the samaya-maṇḍala, the statement "by the wheel of the great samaya" means that the maṇḍala which is the principal of the samaya is the samaya-maṇḍala, as described in the tantras such as the Great Samaya-tattva. Entering therein is "entering the samaya-maṇḍala." One should bind the vajra-binding, extend the two middle fingers in the manner of tips, extend the two index fingers separately, and place them behind the tips of those very middle fingers; this is the wheel of the great samaya.
By this, one will enter all maṇḍalas of the samaya. Regarding the entry into the maṇḍala of activity, the phrase "by the wheel of all" means that the maṇḍala in which the action mudrā is primary is the maṇḍala of activity. Entering therein becomes the wheel of all. Thus, having performed the yoga of the Blessed One Vajracakra, one should bind the samaya mudrā of Gaganagañja, recite "HŪṂ," and visualize oneself as Gaganagañja; then, by reciting "HŪṂ," this is the samaya mudrā of Gaganagañja, the wheel of all, by which one will enter all maṇḍalas.
Regarding the phrase "in that same way" and so forth: just as one enters the great maṇḍalas and so forth by means of the mudrās of Vajracakra and the rest, likewise, by means of the mudrās of Vajrapāṇi and others, and by holding a wheel in the left hand and so forth, one performs the activities of passion and so forth. In that regard, by the samaya mudrā of Vajrasattva, one brings about passion for all the Tathāgatas and all sentient beings. By the samaya mudrā of the Noble Avalokiteśvara, one brings about subjugation. By the samaya mudrā of the Noble Ākāśagarbha, one attains one's aims. By the samaya mudrā of the Vajramuṣṭi, one seals. By the samaya mudrā of the Noble Mañjuśrīkumārabhūta, one cuts.
By means of the samaya-mudrā of the Vajra Wheel, one enters all maṇḍalas. By means of the samaya-mudrā of the Sky Treasury, the activities of offering are accomplished. By means of the samaya-mudrā of the Vajra Yakṣa, the siddhi of subduing all malevolent beings is accomplished. Regarding the "Vajra Samaya of All Maṇḍalas": all maṇḍalas are the maṇḍala of the Vajra Wheel. Because they are indivisible like a vajra, they are called "vajra." Their samaya is the cause of generation, which is the conceptualization in the manner of the maṇḍala of the Vajra Wheel. This concludes the King of Tantras known by that name; the explanation of the tantra of turning the wheel of Dharma immediately upon generating the mind of awakening, as taught in the Prajñāpāramitā, is complete.
Thus, having spoken the King known as the "Vajra Samaya of All Maṇḍalas," which serves as the cause for entering the maṇḍalas of all families, now, in order to explain the King of Tantras of the Sky Treasury, which serves as the cause for the complete perfection of the accumulations, the words "Then," and so forth, are spoken. The word "then" refers to what has just preceded: after the Blessed One Vairocana had remained in the abode of the king of the Paranirmita-vaśavartin gods of the entire desire realm in the manner previously described, immediately following that, he spoke this method of the Prajñāpāramitā. This is how it should be connected.
Regarding the phrase "the vessel of the extensive ritual of all offerings": "all offerings" refers to the four types of offerings characterized by the generation of the mind of awakening (bodhicitta) and so forth. The "extensive ritual" of these is the detailed expansion consisting of the ten suchnesses (tattva) through the divisions of the maṇḍala and so on. The "vessel" of that is the source, for it arises from that. Regarding the phrase "the supreme of all offerings": "all offerings" refers to those just explained; because that [practice] is the most excellent, it is "supreme." Furthermore, because it is the very essence of the offering of accomplishment, it is superior to all general modes of offering such as flowers and the like. That mode of the Perfection of Wisdom (prajñāpāramitā) called by that name is the "mode of the Perfection of Wisdom"; "is explained" means it was spoken. Regarding the phrase "the generation of the mind of awakening is the extensive ritual of offering to all Tathāgatas": the mind of awakening is the mind characterized by awakening, the mind that enters into awakening, and the mind that aspires to awakening. The generation of these three is the "generation of the mind of awakening." Since generating that very [mind] is an offering to all Tathāgatas, it is the "offering to all Tathāgatas." It is the offering of accomplishment by way of generating the mind of awakening, and its "extensive ritual" is the mode of the maṇḍala and so forth, which consists of the ten suchnesses.
Regarding the phrase "completely protecting the entire realm of sentient beings": it refers to completely and thoroughly protecting the entire realm of sentient beings who dwell in the three realms without exception, and by abandoning the afflictions along with their habitual tendencies, liberating them from the fear of clinging to the characteristics of phenomena. Because it is the very act of complete protection, it is called "complete protection." This is the offering of the essence of the mind and mental factors of all tathāgatas; it is the offering of practice. The detailed ritual for this is as before.
Regarding the phrase "the sublime Dharma" and so forth: because it is both sublime and Dharma, it is the "sublime Dharma." This is the essence of the prajñāpāramitā, the naturally pure mind and mental factors. Alternatively, "sublime ones" refers to the Dharma of the Buddhas, Bodhisattvas, Pratyekabuddhas, and noble Śrāvakas, which consists of scripture and realization, and belongs to the Lotus family. "Upholding that" means to take it up through the knowledge that is the nature of hearing, reflecting, and meditating. The phrase "the detailed ritual for offering to all tathāgatas" is as before.
Regarding the phrase "the prajñāpāramitā" and so forth: writing the Prajñāpāramitā in One Hundred Thousand Verses and so on oneself is the "act of writing." The word "act" should be applied to each [subsequent item]. Causing others to write that very text, and correctly placing it in the mind so that the text and its meaning are not forgotten, is "retaining."
Reading the volume of that very [text] is "recitation." Chanting is "utterance." Meditation is simply "understanding." Making offerings with incense, flowers, and so forth is the "activity of offering." Regarding the phrase "the extensive ritual for offering to all the Tathāgatas": all the Tathāgatas are the mind and mental factors, and the families of karma, whose nature is naturally luminous and whose essence is the perfection of diligence. Offering to them is the manner of writing the Perfection of Wisdom as it has been taught and so forth, because it is the cause for manifesting all the Tathāgatas.
Then, beginning from the words "the Blessed One" up to "the extensive ritual for offering," the explanation teaches the meditative absorption known as the "Initial Application." Now, with the words "Then" and so forth, the second meditative absorption is taught. In that way, the Blessed One Vairocana, having explained the Perfection of Wisdom to the Blessed One Gaganagañja, exhorted him to emanate his own maṇḍala. Immediately following that, he spoke the essence-mantra "Oṃ," which is the nature of the generation of his own maṇḍala. "Space" (nabhas) is that which provides room. That itself is the "treasury" (gañja), the foundation of wealth. Because he possesses a "house" (kha) therein, he is called "Gaganagañja" (Space-Treasury), for by the mere thought of it, all things such as the Tathāgatas arise from space.
Regarding the term samaya (pledge) because all activities are purposeful: "activities" refers to the four types of activities, such as the generation of the mind of awakening (bodhicitta). Their "purposefulness" means they are accompanied by results. The samaya of those is the cause that produces them. The wisdom that is certain of that name is also metaphorically designated by the sound that reveals that essence, and is thus called the "essence" (hṛdaya); to "speak" that is to "utter" it.
"From all space" means from the space residing in the ten directions. "Having become the extensive ritual of all offerings, he dwells in the manner of a bodhisattva" is the connection. "All offerings" refers to the four types as previously explained. The "extensive ritual" of those is the mode differentiated by the divisions of the maṇḍalas of the great mudrās of Vajrasattva and so forth; that is "extensive."
If one asks what their specific characteristics are, it is said: "emanating throughout the entire realm of space." It is called the "entire realm of space" because it is both the realm of space and it is without exception. It is that which is free from all substantial entities throughout the ten directions as they are renowned. Its "emanation" is its pervasiveness; thus, it is emanated to the very limits of the entire realm of space without exception. To have become such a form is what is meant by "having become." "In the manner of a bodhisattva" means:
In the form of Vajrasattva and the others, they abide—meaning they are seated—upon a variegated lotus throne in the shape of the Vajrasattva maṇḍala within the Gaganagañja maṇḍala. Thus, the explanation from the words "Then" up to "was seated" teaches the second samādhi. One should understand that the third begins from the words "Then, having performed the assembly" onwards. In order to demonstrate the ritual for those who have obtained the samaya and empowerment to perform recitation and meditation, the extensive ritual for the master’s activities and the ritual for the entry of the disciples and so forth are taught by the words "Then" and so on. The word "Then" is as before; it refers to the immediate succession of the samādhi of the supreme activity. The extensive ritual for all offerings has already been explained. Its blessing is the visualization of the maṇḍala; one should connect this by saying that, having entered into the meditative equipoise of the samādhi so named, he spoke this. Regarding the phrase "the supreme Vajra offering, the Amoghasamaya," the "Vajra offering" refers to the four types of offerings as previously explained. That which arises from them is the "supreme." The "Amogha aspect, the samaya" refers to the Gaganagañja maṇḍala, which he then spoke. By this, the following meaning is shown:
Preceded by the meditation on the three samādhis, one should meditate on this maṇḍala until it is perceived directly. Then, this maṇḍala should be drawn. Regarding the phrase "just as the outer maṇḍala," all of its outer maṇḍala should be made similar to the maṇḍala of Vajrasattva. Likewise, regarding the phrase "inside, having made eight precious pillars," all of its inner maṇḍala should be drawn just as the maṇḍala of the noble Ākāśagarbha is drawn.
Regarding the phrase "in the center, the Blessed One," and so forth: in the center of the central maṇḍala, upon a seat of a variegated lotus, the Blessed One sits in the sattvaparyaṅka posture. In his right hand, he holds a variegated vajra at his heart in the manner of offering praise. In his left, with a vajra-fist, he holds a bell marked with a variegated vajra, sitting with a majestic air. He is empowered by a crown of the five buddhas and a garland of variegated vajras. His face is white from the area below the knees to the feet, and his two arms are the color of flesh. The remaining parts are blue from the area below the face to the waist, and the two thighs are the color of pale yellow. These should be arranged.
Regarding the phrase "in all places, the samaya-sattvas of offering should be placed": in its cardinal and intermediate directions, the conventional forms that are the very nature of offering are the "offerings." The "sattvas" are the nature of the mahāmudrā.
That is the samaya-being of offering. Furthermore, it should be established in the form of a cast or forged [image], and so forth. If one asks what those are, it is said, "namely," and so on. What are they? They are the eight bodhisattvas, such as Vajrapāṇi and Lokeśvara. These should be depicted exactly as they hold in their hands the bodhicitta and so forth. In that regard, the bodhicitta is the five-pronged vajra; because he holds that vajra in his hand, this is the hand that holds the extensive ritual of the unsurpassed offering of bodhicitta. The mudrā that demonstrates meditative concentration is the samādhi, which is the lotus mudrā. That too is held by the noble Avalokiteśvara; therefore, this is the hand that holds the extensive ritual of the unsurpassed offering of meditative concentration. Empowerment is the vajra-jewel, which is the sign of the noble Ākāśagarbha. The mudrā is the vajra-fist, which is the mudrā of the five-pronged vajra held by the samaya-fist. Proclaiming emptiness is the sword of the noble Mañjuśrī, because it demonstrates that all phenomena are unarisen; therefore, it is explained here as "proclaiming emptiness." Drawing the maṇḍala is the eight-spoked wheel, the sign of the noble Vajrapāṇi.
Because he holds that in his hand, for the yogi who wishes to complete the maṇḍala, it is certainly beautiful when completed; therefore, it is explained as "drawing the maṇḍala." All offerings are the various vajras, the symbols of the Sky-Treasury. By holding that in his hand, the yogis completely perform offerings to the Buddhas and accomplish the welfare of sentient beings; thus, it is explained as "all offerings." The complete protection of sentient beings is the offering mudrā of Vajrayakṣa. By holding that symbol in his hand, he utterly destroys all the wicked ones, such as the Māras, and thereby becomes the protector of sentient beings. Thus, there are: bodhicitta, meditative absorption, empowerment, the complete adoption of mudrās, the proclamation of emptiness, drawing the maṇḍala, all offerings, and the complete protection of sentient beings. These very things are the unsurpassed offerings, because the offerings that accomplish bodhicitta and so forth are superior to all the various types of external offerings. Their extensive ritual is the distinction of clarifying the essential nature of Vajrasattva and the others; therefore, those held in the hands are the eight bodhisattvas, such as Vajrapāṇi. Consequently, one should draw those held in the hands, which are the extensive rituals of the unsurpassed offerings such as bodhicitta.
Regarding the phrase "just as it is" and so forth: starting from the eastern sector and extending as far as the direction of Ishāna (northeast), one should write the syllable OṂ with the mahāmudrā as taught in the Great Maṇḍala of Vajrasattva, seated upon a variegated lotus throne in the sattvaparyaṅka posture. Regarding the phrase "at the outer intermediate points, flowers and so forth": Vajramadhu, Vajramegha, Vajraśarad, and Vajrahema should be drawn with the mahāmudrā as taught in the Vajrasattva Maṇḍala, starting from the fire direction (southeast) and extending as far as the Ishāna direction (northeast). Regarding the phrase "at the gates": at the eastern gate, a coin; in the south, gold; in the west, a pearl; and in the north, a "jewel," which is a ruby (padmarāga), should be placed. Then, regarding the phrase "thereby all the offerings of all the vajras will be obtained": the samayamudrā of Gaganagañja is "all the vajras." Having bound that and entered the Great Maṇḍala of Vajrasattva in the manner of entry, the master then obtains the siddhi of Gaganagañja through that very ritual; this is what is meant by "all the offerings will be obtained." Regarding the phrase "having entered, one should take the viśvavajra": having thus entered by way of the Great Maṇḍala of Vajrasattva with all the vajras, one receives the syllable OṂ and the viśvavajra from the Blessed One.
Reciting "Oṃ," one should confer the empowerment by bestowing the name, such as "Oṃ, [Name]!" Having thus conferred the empowerment upon oneself, the preceptor should perform the four types of offerings. These are as follows: all physical actions and prostrations; and speech and mind. Regarding these, the mantra "Oṃ sarvatathāgatakāyavākcittapraṇāmena vajra-vandanaṃ karomi" is the first offering. Regarding the "extensive ritual of offering through the mental emanation into the dharmadhātu," one should fill the entirety of space with the mind through the various distinctions of offerings seen and heard, and offer them to all the tathāgatas; this is the second. Regarding "with the vajra," one meditates on a five-pronged vajra at one's own heart; this is the third offering. Regarding "offering with the mudrā as a single unit," one should offer with the mudrās of the secret offerings or the mudrās of the vajra-honey and so forth; the mudrā that unifies these becomes the fourth offering. Regarding "the ritual for admitting the disciples is also the same," the rituals for admitting the disciples and so forth should be performed in the same manner as the ritual for the preceptor's entry. Regarding "the maṇḍala of activity," the four types of offerings just explained, such as bodhicitta and so forth, are the "activity"; the maṇḍala arising from that is the "maṇḍala of activity," or it is called the "maṇḍala of the cause that generates it." Furthermore, the meaning of this shall be explained:
The Blessed One, having performed the application of the Sky Treasury (Gaganagañja), should perform the great yoga (mahāyoga) by means of that very [practice]. Then, having meditated upon the three samādhis, one should meditate upon this maṇḍala for as long as it is not yet directly perceived. Then, having clearly meditated upon the three samādhis in the center of the maṇḍala ground as previously described, and having positioned it in the direction of the sky exactly as it is, one should strike the lines at the time of sunrise exactly as it is. All the outer maṇḍalas of this are similar to the outer maṇḍala of Vajrasattva. Inside this, at half the size, one should strike the lines similar to the maṇḍala of the noble Ākāśagarbha and draw all the maṇḍalas. Then, having prepared a variegated lotus seat for the location of all the deities, one should draw the Blessed One Gaganagañja in the center of the central maṇḍala, upon a variegated lotus, facing the eastern direction. In the eastern portion of that, in the location of Vajramānasaja, is Vajrasattva; in the southeast is Mañjuśrīkumārabhūta; in the location of Kīlikīla is Ākāśagarbha; in the southwest is Gaganagañja; in the location of Vajrasmṛti is Lokeśvara; in the northwest is the one who turns the wheel of Dharma immediately upon generating the mind of awakening; in the location of Vajragarva is Vajramuṣṭi; and in the northeast, Vajrayakṣa should be well-drawn.
On the deity tiers of the outer maṇḍala, one should draw Vajramadhu in the southeast, Vajramegha in the southwest, Vajraśarad in the northwest, and Vajrahema in the northeast. At the eastern gate, one should place a coin; at the southern gate, gold; in the west, pearl beads; and at the northern gate, a precious ruby. Here, one should know that the heart-mantra of all the deities is OṂ.
Having thus drawn the maṇḍala, perform the great application accordingly. With the various-vajra held by the Gaganagañja-samaya-mudrā and flower stalks, recite OṂ one hundred and eight times over each of the vases and the full vases. Open the four gates of the maṇḍala and perform the vajra-collection. Meditate on the Blessed One’s great mudrā of Gaganagañja and praise the Blessed One with the hundred and eight names. With the secret hook and the syllable OṂ, invite the Blessed One and his retinue into the maṇḍala. Clear away obstructing spirits with Vajrayakṣa. Perform the binding of the maṇḍala, the binding of the boundaries, the lattice, and the fence. Bind the gates with the vajra-fist and don all the protections with Vajrarakṣa. Offer the water for the feet with OṂ. With the samaya-mudrā and the mantra OṂ DṚŚYA, look upon the Blessed One and his retinue. Then, with JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA STVAṂ...
Recite "Ahaṃ" three times and perform the practice. From the samaya mudrā of the Vajra Jewel, which arises from the vajra-binding gesture, extend the ring and little fingers and form them like the tips of a victory banner and a silk pennant; this is the samaya mudrā of the Sky Treasury (Gaganagañja). Then, visualize the syllable Oṃ upon the tongues of all the deities exactly as it is; this is the dharma mudrā of all the deities here. With the syllable A, visualize a crossed vajra at the heart, and while reciting Oṃ, one should bind the mudrās of all the deities according to the characteristics previously explained. Then, visualize a five-pronged vajra at one's own heart from the syllable Hūṃ, and in accordance with the drawings, one should recite Oṃ and bind the great mudrās of the Sky Treasury and so forth. Then, the Blessed One together with the retinue should be empowered by the empowerments of the five Buddha crowns and the crossed-vajra garland mudrās. Here, the empowerment of the crossed-vajra garland is performed with the samaya mudrā of the Sky Treasury and the syllable Oṃ. Then, offer the water for the mouth to the Blessed One and the retinue with the syllable Oṃ, and present the vases, the full vases, the robes, the canopies, and so forth. Having made offerings with the five types of offerings, one should also have the outer offerings of song, dance, music, and herds of horses, elephants, and cattle performed.
Then, having made the perfect offering with the twelve types of mudrā offerings, emanate the arrays of the seven precious jewels, the wish-fulfilling tree, food of a hundred flavors, and so forth, from the syllable Oṃ itself. Offer these by joining the palms hollowed out and placing them at the crown of the head, while reciting: Oṃ sarva vitpūra pūra sura sura āvartaya āvartaya hoḥ. Then, outside, give the torma and perform the fire offering. Next, on a very red cloth, use one piece of cloth over which the Vajrayakṣa mantra has been recited once as a lower garment, and a second as an upper garment. Furthermore, recite the four heart mantras of Vajrāṅkuśa and the others once over another piece of cloth to cover one's face. Then, preceded by prostrations and so forth, take the vows in that same manner and generate the mind of enlightenment. As before, generate the vajra at the heart, look toward the eastern gate, and empower oneself with the water from the vase situated outside. Bind the samaya mudrā of Gaganagañja, take a flower garland with that same mudrā, and enter the maṇḍala while reciting Vajra vajra oṃ. At the eastern gate, one should say Vajra aṅkuśa jaḥ. Then, having entered from the south, say Vajra pāśa hūṃ. Again, having entered from the western gate, say Vajra (spo, spo)ṭa vaṃ. Then, having likewise entered from the northern gate, say Vajra āveśa āḥ and bring oneself under control.
Then, likewise, having entered the eastern gate, one should recite: mahā rāṭa sudṛḍha sutoṣyo susukho vajrasattva ādyasiddhyā māṃ. Then, having prostrated with the Vajra of Grace (vilāsavajra), one should circumambulate the maṇḍala three times and sit before the Blessed One, reciting: mahārāga mahāsaukhya mahāvajra mahādhyāna mahājñāna mahākarma vajrasattva ādyasiddhyā māṃ. Furthermore, one should recite: jaḥ hūṃ vaṃ hoḥ prasiddhyā māṃ. Then, having drunk the vajra-water and recited aḥ one hundred times, one should cause [the deity] to descend into oneself. Again, with the wrathful fist of the left hand, one should open the Vajra of Mind (cittavajrī) and, reciting aḥ one hundred times, cause [the deity] to descend into oneself. Then, while reciting oṃ, one should cast the flower. Then, having taken it, one should bind it to one's own head with oṃ itself. Then, with that same [mantra], one should remove the face veil. Then, while reciting that same [mantra], one should look at the maṇḍala starting from the eastern direction. Then, having bound the samaya-mudrā of the Blessed One Gaganagañja, one should release it at one's own heart as before. Then, having again bound the Blessed One’s mahāmudrā, one should gaze at the Blessed One with the vajra-vision and recite oṃ until the Blessed One reveals his face and bestows one’s own siddhi.
Then, placing the rotating vajra-palms at one's heart in the manner of reciting auspicious verses, one should praise [the Blessed One] with the one hundred and eight names. One should then perfectly worship with the four secret offerings, such as the vajra weapon, and also perfectly worship with songs, music, and so forth.
Then, having bound the great mudrā of the Blessed One and gazed at the Blessed One with the vajra-vision, one should prostrate with the rotating vajra-palms and receive the flowers and so forth, as well as the empowerments.
In that regard, first of all, one should recite the previously explained vase mantra over the crossed-vajra held by the Blessed One’s samaya-mudrā and over the victorious vase from the flower branch. Having blessed oneself as the Blessed One Gaganagañja, one should arrange the Blessed One together with his retinue in their respective places with the syllable OṂ using the Blessed One’s samaya-mudrā, as taught in the Mahāyoga. Then, sitting within the outer maṇḍala upon a multicolored lotus with the great mudrā of Gaganagañja, one should perfectly worship oneself with flowers and so forth. Having taken the offering water and praised perfectly with the one hundred and eight names, one should take water from the victorious vase with the vajra-fists and empower oneself with "OṂ VAJRA ABHIṢIÑCA OṂ," and then drink that water.
Then, [one should receive] the crown of the five buddhas and...
One should empower oneself with the mudrās of the variegated vajra garland. Then, having been empowered by the crown of the five buddhas—whether cast, forged, fashioned, or painted—and by the empowerment of the variegated vajra garland, one should take up the variegated vajra together with the variegated bell. Reciting "Oṃ," one should also confer the master and name empowerments. Then, having taken up the vajra conduct of siddhi, one should perfectly worship oneself with the five types of offerings, such as flowers, and also perfectly worship with the twelve types of mudrā offerings, such as the vajra weapon. Then, holding the vajra with the suchness [of the vajra], one should ring the dharma bell and bless it as the great samaya mudrā. One should understand that the suchness and so forth are exactly as previously stated: "The being without beginning or end..." and so on. Then, having prostrated to the Blessed One and taken [the empowerment] with the essence mantra, one should receive the authorization, encouragement, praise, and prophecy through the five verses. Having again performed the blessing of oneself and the recitation as desired, one should prostrate to the Blessed One and say: "I, who am called [name], the vajra master of great asceticism, for the sake of benefiting all sentient beings, shall initiate the disciples." Then, the disciples should be initiated.
The extensive ritual of the master’s activities is complete. Then, the disciples who are worthy of receiving the vows should be made to take the vows in the manner previously explained. Then, having caused them to generate the mind of awakening, one should likewise generate a vajra at their heart. Having blessed it as the Sky-Treasury (Gaganagañja), one should properly worship it with perfumes, flowers, and so forth, and having properly accepted the supreme offering, one should cause them to enter and be descended [by the deity] through the ritual of one’s own entry. Then, with the mudrā of descent together with the bell, and pressing their right foot with one’s left foot, one should cause the descent by reciting "Oṃ aḥ aḥ aḥ āḥ" one hundred times. Then, all the rituals should be performed in succession. The extensive ritual for the entry of the disciples and so forth is complete.
Thus, for those who have obtained the samaya and the empowerment, in order to teach the ritual for the master to train them in the wisdom of the accomplishments (siddhi), it is said, "Then, as for 'accomplishment' and so forth." Regarding the phrase "accomplishment and accomplishments are likewise," it means that just as the accomplishment of Vajrasattva was taught, one should understand that for the accomplishment of the Bodhisattva Gaganagañja and so forth, one should first perform the preliminary service (sevā) and then accomplish it upon two cloth paintings. Then, the phrase "even without having accomplished it" and so forth is as before.
Regarding the offering of bodhicitta, it is said: "By meditating on a vajra at one’s own heart." This means that having performed the application of the Blessed One’s mudrā, one should recite "Oṃ" and meditate on a five-pronged vajra upon the moon at one’s own heart; by such means, the offering of bodhicitta is performed.
Regarding the offering of meditative concentration, it is said: "By meditating on all things as pure." This means that having performed the application of the Blessed One Lokeśvara, one should recite "Oṃ" and meditate that all phenomena are naturally and completely pure; by such means, the offering of meditative concentration is performed.
Regarding empowerment, it is said: "By the various vajra empowerments." This means that having performed the application of the Blessed One Ākāśagarbha, one should bind his samaya-mudrā and perform the recitation of "Oṃ"; by such means, the offering of empowerment is performed.
Regarding the offering of mudrā, it is said: "By all the various vajras." This means that having performed the application of the Blessed One Vajramuṣṭi, one should bind his samaya-mudrā and perform the recitation of "Oṃ"; these are the various vajras, and by such means, the offering of mudrā is performed.
Regarding the offering of emptiness, it is said: "By the instruction on the syllables beginning with A." This means that having performed the application of the Blessed One Mañjuśrīkumārabhūta, one should utter "A-ra-pa-ca-na," and all desires are attained. Why is that?
"A" means desire. "Ra" means passion. "Pa" means the ultimate truth. "Ca" means conduct. "Na" means the absence of intrinsic nature. Thus, by meditating upon and accomplishing this essence—which consists of desire, passion, the ultimate truth, conduct, and the absence of intrinsic nature—one will obtain all desires. The Tathāgata is the vessel of all desires; therefore, by means of this essence, one will swiftly attain the state of a Tathāgata and the state of a Vajradhara. This mantra is prophesied by the letters beginning with "A," and by it, emptiness is honored. Regarding the statement "for the offering of the maṇḍala, by means of the various vajra-wheels": the samaya-mudrā of the Blessed One, which turns the wheel of Dharma immediately upon generating the mind of awakening, is the various vajra-wheels. Having bound this and performed the application of turning the wheel of Dharma immediately upon generating the mind of awakening, one should recite "Oṃ." By such means, the offering of the maṇḍala is performed. Regarding the statement "for all offerings, by means of the crossed vajra": the samaya-mudrā of the Blessed One Gaganagañja is the crossed vajra. Having bound that and performed the application of the Blessed One Gaganagañja, one should recite "Oṃ." By such means, all offerings are performed.
Regarding the statement, "For the offering that subdues the malevolent, it is by means of the wrathful one," this means that having performed the application of the Blessed One Vajrayakṣa and bound his samaya-mudrā, if one recites "Oṃ Ha," all malevolent beings will be consumed; by such means, the offering that subdues all malevolent beings is accomplished. Regarding the statement, "For the casting of flowers and so forth, it is by means of recitation," this means that while reciting the essence mantras of the four seasonal offerings, such as Vajramadhu and so forth, one performs those actions with the activity-mudrās of these [deities]; by such means, the activities of casting flowers and so forth will be accomplished. Regarding the phrase "the samaya of the various vajras, the Amoghasiddhi," the "various vajras" refers to the four types of offerings, such as bodhicitta and so forth. Their "samaya" is the Gaganagañja maṇḍala arising from that; thus, this concludes the king of tantras known by that name. This concludes the explanation of the chapter on the Blessed One Gaganagañja.
Having thus explained the chapter on Gaganagañja, which serves as the cause for the complete perfection of the accumulations, now, in order to explain the chapter on Vajrayakṣa, which is the nature of the ritual procedures for the activity of protection, the words "Then," and so forth, are spoken. The word "Then" is as before; likewise, having performed all [those deeds], the Blessed One Vairocana was dwelling exactly as he was in the abode of the king of the Paranirmitavaśavartin gods.
Immediately following that, this method of the Perfection of Wisdom was taught: "Able to subdue all that is malevolent." This refers to all malevolent beings who delight in the ten paths of non-virtuous action and are overcome by the conceptualizations of subject and object. To subdue them means to act with the ability to subdue all malevolence by teaching the meditation on the selflessness of phenomena, which turns one away from the ten paths of non-virtuous action and from the clinging to the conceptualizations of subject and object; the meaning is that one acts with mastery through the four types of miraculous powers. "Holding the fist of primordial wisdom" is easily understood. Regarding "the essence of primordial wisdom that subdues all sentient beings," "all sentient beings" refers to those as previously explained. Their "essence" is the abandonment of the ten paths of non-virtuous action and the abandonment of the aforementioned clingings. "Primordial wisdom" is the certainty therein; it is that which serves as the cause for its arising, and it is that method of the Perfection of Wisdom which is thus explained. Regarding "the wrathful ones are equal because all sentient beings are equal," "all sentient beings" refers to friends, neutrals, enemies, and the mind and mental factors whose nature is the lineage of the Tathāgatas and the essence of bodhicitta. Their "equality" is, ultimately, suchness, and conventionally, friends, neutrals, and...
Regarding enemies, through the power of great compassion, there is equanimity of mind; this means that with a mind that turns others away from what is unbeneficial and engages them in what is beneficial, one acts through wrath. As for "the equanimity of wrath," it is the equanimity toward all sentient beings. By perfectly manifesting the form of the Vajra Yakṣa wrathful deity to friends, neutrals, and enemies alike, one causes them to turn away from non-virtue; this is the equanimity of wrath. To tame those sentient beings who are to be tamed by wrath through the force of non-referential great compassion, the performance of wrathful activities is the equanimity of wrath.
If one asks, "When does one turn away from performing wrathful activities?" it is said, "The taming of wrath is the very taming of all sentient beings." This means that when all sentient beings have been tamed, there are no longer any sentient beings to be tamed by wrath; thus, the wrath of great compassion becomes tamed and ceases.
If one asks, "What is the dharmatā (nature) of that wrath?" it is said, "The dharmatā of wrath is the dharmatā of all sentient beings." In the ultimate sense, all sentient beings are free from subject and object; to be coextensive with that is the dharmatā of wrath. That which is the essence of the non-existence of all sentient beings is the essence of the non-existence of wrath; this is the meaning of "the non-existence of all sentient beings."
If one asks, "What is the name of this wrathful deity, the name of the indivisible?" it is as follows:
It is said, "Because all sentient beings are the vajra itself, the wrathful one is the vajra itself." In the ultimate sense, the mind and mental factors are free from the conceptualization of subject and object. That is the vajra-nature of all sentient beings, and by that, the wrathful one is the vajra itself. That which is the vajra-nature of all sentient beings is the very essence of the great compassion of the wrathful one, because all phenomena are the essence of the dharmadhātu.
Alternatively, the vajra-nature of all sentient beings is the state of remaining for as long as saṃsāra exists for the sake of those sentient beings to be tamed by the wrathful one. Because that vajra-nature of all sentient beings serves as the cause, the wrathful one is the vajra itself; it is the activity of thoroughly taming all sentient beings who are to be tamed by the wrathful one. The uninterrupted accomplishment of the wrathful one's activity for as long as saṃsāra exists is the wrathful vajra itself.
As for the question, "Why is that?" it is because by the reason that all sentient beings are equal, the wrathful one is equal. If one asks, "Because all sentient beings are the vajra itself, why is the wrathful one the vajra itself?" it is because it is taught that "this is the awakening that tames all sentient beings." This very thing is the characteristic of awakening. What is it? It is from the equality of all sentient beings up to the vajra-nature of all sentient beings; by that, it is said, "the wrathful one is the vajra itself." Thus, through the equality of the wrathful one and so forth, all malicious sentient beings are tamed.
Because he establishes them in the awakening of a buddha, it is said: "Therefore, the taming of all sentient beings is awakening." Thus, the explanation beginning from the words "Then" up to "is awakening" teaches the first meditative absorption (samādhi). The phrase "Then" and so forth teaches the second meditative absorption. The word "Then" is as before; in that way, the Blessed One Vairocana exhorted the Blessed One Vajrayakṣa in order to teach the Perfection of Wisdom and to emanate his own maṇḍala. Immediately following that, he spoke this essence mantra in order to emanate his own maṇḍala. "With a face smiling broadly" refers to a face accompanied by the wrathful "ha ha" laughter. Regarding "the mudrā of the vajra fangs": holding the symbolic vajra fangs with two vajra fists and placing them at the corners of one's own mouth is the mudrā of the vajra fangs. Together with that, in the form of Vajrayakṣa, he spoke this essence mantra known as the "laughter of the vajra wrathful one" in order to emanate the maṇḍala; this is the sound "ha." Regarding "the beings who tame all the malevolent": the beings who act for the sake of taming sentient beings are the beings who tame all the malevolent, such as the wrathful Vajrasattva and others.
Regarding the phrase "he dwells in the manner of the primordial maṇḍala": the great maṇḍala of Vajrasattva is the "primordial maṇḍala." Through its application, he dwells in the forms of yakṣas such as Vajrasattva and the others. Thus, the explanation from the words "Then" up to "he dwells" teaches the second meditative absorption (samādhi). One should understand that from the words "Then, having gathered" onwards, it is the third meditative absorption.
Now, in order to demonstrate the meaning of the statement, "Those who have obtained the commitments (samaya) and empowerments should perform recitation and meditation," the extensive ritual procedures for the master’s activities and the initiation of the disciples are taught starting with the words "Then." The term "Then" is as explained previously. Having meditated on the three meditative absorptions in that manner, one should meditate until the signs are obtained; immediately following that, this maṇḍala should be drawn.
Regarding the phrase "the wrathful one who tames by all means": this refers to the taming of sentient beings, meaning he causes those who are fierce and wicked to abandon their nature. Because he is both "all means" and "taming," he is "the tamer by all means." He is the "wrathful vajra," which means the Vajrayakṣa. By focusing upon that, he entered into and actualized the meditative absorption known by that name.
Regarding the "Vajra that Subdues All Malignant Beings and Bestows Blessings": this refers to that which is indivisible. It is the teaching and the proclamation of this maṇḍala of yakṣas, which is given that name.
"In the manner of an outer maṇḍala, the outer maṇḍala should be drawn," means that the entire outer maṇḍala of this [deity] should be drawn in the shape of the outer maṇḍala of Vajrasattva.
"As for the inner tier itself, a fine square maṇḍala," means that inside the outer maṇḍala, a second, very beautiful square maṇḍala should be drawn.
"Endowed with four lines" means that the two Brahmā-lines and the two intermediate lines should be laid out; in that way, there will be four lines.
"Completely drawn with five colors" means that after the lines have been properly laid out, it is painted in the colors of red, green, blue, yellow, and white; this is what is meant by "completely drawn with five colors."
"Situated in front of the eight pillars": because it is located right there, it is called "situated"; and because it is both in front and situated, it is "situated in front." This refers to drawing the maṇḍala situated in front of the eight pillars.
"Perfectly endowed with a blazing maṇḍala" means that at the seat of every deity, upon a multicolored lotus throne, there will be a blazing maṇḍala.
Regarding the phrase "in the center of that," it means that in the center of the central maṇḍala as it has been drawn, one should place the Vajrayakṣa—either cast, forged, fashioned, or painted—along with the syllable "Ha." The phrase "with bared vajra fangs" refers to the face with its two bared vajra fangs and the gaps between them. "A mass of blazing garlands of light" means that which has become a garland of flames is a "blazing garland," and that which is a dense, intermingling light is called "a mass of blazing garlands of light." "Of that" refers to the Vajrayakṣa. "Everywhere" means that in the cardinal and intermediate directions, the eight bodhisattvas such as Vajrapāṇi, who assume the forms of yakṣas, should be depicted; specifically, they should be drawn holding their own emblems, such as vajras, which are particularly terrifying. At the four corners of the outer maṇḍala, the fang mudrā should be drawn. At the outer and inner gates, the wrathful vajra should be correctly drawn. Then, regarding the phrase "thereafter" and so forth: having thus drawn the maṇḍala, one should recite the mantra over a blue cloth as before, and having arranged their lower garments and so forth accordingly, one should bind the fang mudrā of the Blessed One Vajrayakṣa. Holding a flower garland with this, if one enters in the proper manner, one will attain the state as it has been described.
Regarding the phrase "Vajra Fang" and so forth: the fangs that have the base of a five-pronged vajra are the "Vajra Fangs." Having taken those and conferred the empowerment of the vajra name upon oneself, immediately thereafter one should strike the Vajra Yakṣa with the vajra. Then, the Vajra Yakṣa, being pleased, will let out a laugh of "Ha Ha" from his mouth. Thereupon, the practitioner should understand, "I myself have accomplished the Blessed One." Then, regarding the instruction "one should bind and accomplish all the mudrās": having thus performed the entry and so forth for oneself, one should receive the essence mantra from the Blessed One and bind the Great Mudrā, the Samaya Mudrā, and the Dharma Mudrās. Then, having performed the self-consecration and so forth, one should accomplish all the mudrās, such as the Great Mudrā and others, exactly as one desires. Then, regarding the instruction "one should offer": having thus accomplished the mudrās as desired and having admitted the disciples, one should perfectly worship the Blessed One together with his retinue with the five types of offerings and the twelve types of mudrā offerings. Then, having satisfied the disciples with all flavors, foods, and dwellings, one should recite the four lines of the Perfection of Wisdom beginning with, "Because all sentient beings are equal, the wrathful ones are equal," and so forth, and request the Blessed One together with his retinue to depart as they came. Having dissolved the maṇḍala, one should then emerge.
Regarding the phrase "In the same way," and so forth: just as the ritual procedures for binding the mudrās and so on were taught for the maṇḍala of Vajrayakṣa, one should understand that they are to be performed in the same way for all the maṇḍalas of Vajrasattva and the others. The phrase "The maṇḍala of Vajrapāṇi" is self-evident.
To explain the meaning of this once more: having performed the great yoga through the application of the Blessed One Vajrayakṣa, one should meditate starting from the cultivation of the three samādhis until they are perceived directly. Then, having meditated on the three samādhis in the center of the maṇḍala site as previously described, and having correctly established [the deities] in the direction of the sky exactly as they are, one should properly lay the lines at the time of sunrise.
Having laid the lines for the outer maṇḍala of Vajrasattva, one should draw the inner [maṇḍala] with a measurement of half that of the outer, and a second outer maṇḍala that is square, adorned with eight pillars, and in the places of all the deities, one should draw blazing maṇḍalas serving as seats of variegated lotuses.
In the center of the central maṇḍala is the Blessed One Vajrayakṣa. In the place of Vajramānasa is Vajrapāṇi. In the southeastern quadrant is Mañjughoṣa. In the place of Kīlikīla is Ākāśagarbha. In the southwestern quadrant is Gaganagañja. In the place of Vajrasmṛti is Lokeśvara. In the northwestern quadrant is the one who turns the wheel of Dharma immediately upon generating the mind of enlightenment.
At the position of Vajragarva, one should draw a vajra-fist. In the square of the northeast corner, a second Vajrayakṣa should be drawn. All of them are seated in the sattvaparyaṅka posture, their bodies predominantly black, extremely fierce, and terrifying even to those who are fearsome. They possess a mass of blazing garlands of light, baring vajra fangs, and have faces with clear, loud "ha ha" laughter. In the intermediate directions of the outer maṇḍala, the mudrā of fangs should be drawn, and at the outer and inner gates, the wrathful vajras should be drawn. Here, the heart-mantra of all the deities is "ha."
Having thus drawn the maṇḍala, one should likewise perform the great yoga. With the vajra-fangs held by the samaya-mudrā of Vajrayakṣa, one should recite the mantra "ha" one hundred and eight times over all the vases and the full vases, using flower branches. Then, having opened the four gates of the maṇḍala and performed the withdrawal, one should meditate on the mahāmudrā of the Blessed One Vajrayakṣa and offer perfect praise with the one hundred and eight names. With the secret hook and the syllable "ha," one should cause the Blessed One and his retinue to enter the maṇḍala. Having cleared away obstacles with Vajrayakṣa, one should perform the binding of the boundaries, the binding of the maṇḍala, and the construction of the fence and lattice. Having bound the gates with the vajra-fist, one should don the armor of all protections with the vajra-protection. Then, with the syllable "ha," one should offer the arghya water.
One should behold the Blessed One together with his retinue by means of the samaya-mudrā and the mantra ha dṛśya. Reciting jaḥ hūṃ vaṃ hoḥ samayas tvaṃ samayas tvam ahaṃ ha three times, one should perform the accomplishment. In this regard, the samaya-mudrā of the Blessed One is as follows: from the vajra-binding, bend the tips of the two index fingers and extend the two thumbs very wide; this is called the "vajra-fang." Then, one should visualize the syllable ha upon the tongues of all these deities; this is the dharma-mudrā here. As before, visualize a crossed vajra arising from a at one's own heart, and while reciting ha, one should bind the mudrās of all the deities explained in the Vajrasattva maṇḍala. Visualizing a five-pronged vajra arising from hūṃ at one's own heart, while reciting ha, one should bind the mahāmudrās of all the deities in accordance with how they are depicted in the drawing. Then, one should confer empowerment upon the Blessed One and his retinue with the mudrās of the crowns of the five Buddhas and the vajra-garland empowerment. Offering the arghya water to the Blessed One and his retinue with the syllable ha, one should present the vases, the full vases, the robes, the canopies, and so forth. Having made offerings with the five types of offerings, one should also cause offerings to be made externally with songs, dances, music, and herds of horses, elephants, and cattle. Then, having perfectly made offerings with the twelve types of mudrā-offerings, from the syllable ha itself, the seven types of precious jewels and—
One should emanate offerings such as wish-fulfilling trees and food of a hundred flavors, and present them with the following: join the palms hollow together and place them at the crown of the head, reciting: oṃ sarvavitpūra pūra sura sura āvartaya āvartaya hoḥ. Then, having offered the bali outside, perform the fire ritual (homa). Next, use one piece of blue cloth, over which the Vajrayakṣa mantra has been recited, as a lower garment; use a second as an upper garment. Furthermore, having recited the four essence mantras of the Vajrāṅkuśa and so forth over another piece, use it to veil one’s face. Then, preceded by prostrations and the like, take the vows and generate the mind of awakening (bodhicitta) as before. Visualize a vajra at the heart, look toward the eastern gate, and empower oneself with the water from the vase situated outside. Form the Vajradaṃṣṭra mudrā, hold a flower garland with that same mudrā, and enter the maṇḍala while reciting vajra vajra ha. At the eastern gate, one should say: vajra aṅkuśa jaḥ. Then, enter from the south and say: vajra pāśa hūṃ. Again, enter from the western gate and say: vajra sphoṭa vaṃ. Then, likewise enter from the northern gate, saying vajra āveśa āḥ, and bring oneself under control. Then, likewise enter the eastern gate and recite: mahā rati sudṛḍha susthoṣya mahādhanasukha vajrasattva ādyasiddhyamām.
Then, Vajralalita should prostrate, circumambulate the maṇḍala three times, and sit before the Blessed One, saying these words: mahā-rāga mahā-saukhya mahā-vajra mahā-jñāna mahā-karma vajrasattva ādya-siddhyā-mām. Again, he should say: jaḥ hūṃ vaṃ hoḥ prasiddhyā-mām. Then, having drunk the vajra-water and recited a one hundred times, he should cause it to descend upon himself. Furthermore, with the wrathful fist of the left hand, he should open the Vajrayoṣid mudrā and, reciting a one hundred times, cause it to descend upon himself. Then, while reciting ha, he should cast the flower. Then, having taken it up, he should bind it to his own head with ha itself. Then, with that same [syllable], he should remove the face veil. Then, while reciting that same [syllable], he should gaze at the maṇḍala, beginning from the eastern direction. Then, having bound the Blessed One’s Vajradaṃṣṭra mudrā, he should release it at his own heart as before. Again, having bound the Blessed One’s mahāmudrā, he should gaze at the Blessed One with a wrathful look and recite hā until the Blessed One reveals his face and bestows siddhi upon him. Then, placing the rotated vajra-palms at his own heart in the manner of reciting an auspicious benediction, he should praise with the One Hundred and Eight Names and perfectly worship with the four secret offerings, such as the vajra weapon and so forth.
One should also make perfect offerings with songs, music, and so forth. Then, having bound the great mudrā of the Blessed One and gazed at the Blessed One with a wrathful look, one should prostrate by circling the vajra-palms and receive the flowers and the empowerments.
In that regard, first of all, one should recite the previously explained vase mantra over the vajra held by the Blessed One’s samaya-mudrā and over the victorious vase from the flower branch. Having blessed oneself as the Blessed One Vajrayakṣa, one should use the Blessed One’s samaya-mudrā to arrange the Blessed One together with his retinue in their respective places as taught in the Mahāyoga. Inside the outer maṇḍala, upon a variegated lotus, one should draw a blazing maṇḍala. Upon that, sitting in the great mudrā of oneself as Vajrayakṣa, one should take the offering water and perfectly worship oneself with flowers and so forth. Having praised [the deity] perfectly with the hundred and eight names, one should take water from the victorious vase with the vajra-fist and empower oneself with "Oṃ vajra abhiṣiñca ha," and also drink that water.
Then, one should empower oneself with the crowns of the five buddhas and the mudrās of the vajra garland. [One should also receive] the crowns of the five buddhas, the vajra garland, and [images] that are cast, forged, fashioned, or painted.
One should confer the silk streamer empowerment as before. Reciting "Ha," one should take up the vajra-fang mudrā together with the vajra and bell. While reciting "Ha," one should also confer the master and name empowerments. Then, having taken up the vajra conduct of siddhi, one should perfectly worship oneself with the five types of offerings, such as flowers and so forth, and also perfectly worship with the twelve types of mudrā offerings, such as the vajra-weapon and so forth. Then, having grasped the vajra of suchness, one should ring the dharma bell and bless it as the great samaya mudrā. Regarding suchness and so forth, it should be understood that this is exactly what was stated in the section on the maṇḍala of the vajra family, beginning with: "The being without beginning or end..." Then, having prostrated to the Blessed One and taken the essence mantra, one should receive the authorization, the encouragement, and the prophecy through the fifth verse. Having performed the self-consecration and so forth, and having performed the recitation as desired, one should prostrate to the Blessed One and say:
"I, who am called [name],
As a vajra master of great asceticism,
For the sake of benefiting all sentient beings,
Shall initiate the disciples."
Then, the disciples should be initiated. This concludes the extensive ritual procedure for the master.
Then, the disciple who is worthy of receiving the vows should be made to take them in the manner previously explained. Thereafter, having caused them to generate the mind of awakening (bodhicitta), one should likewise generate a vajra at their heart and bless it as the Vajrayakṣa. Having made perfect offerings of perfume, flowers, and so forth, and having properly accepted the supreme gift, one should perform the entry and the descent according to the ritual of one's own entry. Then, with the mudrā for the descent of the vajra together with the bell, and pressing the disciple's right foot with one's own left foot, one should perform the descent by reciting "Ha Aḥ Aḥ Aḥ Aḥ" one hundred times. Thereafter, all the rituals should be carried out in succession. This concludes the extensive ritual for the entry of the disciple and so forth.
In order to teach the ritual for the master to instruct those who have thus obtained the samaya and empowerment in the wisdom of the siddhis, it is said: "The practice and so forth." Regarding the phrase "the practice and the siddhis are likewise," just as it was taught that the second cloth painting should be used for the approach (sevā) in the practice of Vajrasattva, so too should it be understood for the practice of Vajrayakṣa; the siddhis are likewise so. The phrase "even without having practiced, it is just as it was at the beginning" is easy to understand. Regarding the phrase "for subduing all the malevolent, it is with the Vajradaṃṣṭra mudrā," this means that one should perform the application of Vajrayakṣa.
One should bind the vajra-fang mudrā of the Vajrayakṣa as previously explained and, by uttering "HA," bring all malevolent beings such as māras under one's control. Regarding the phrase "for the sake of subduing all sentient beings," this means turning them away from all improper actions and establishing them in the path of the ten virtuous deeds or in the Mahāyāna. If one asks how this is accomplished, it is said: "by laughing 'HA HA' in a wrathful manner and reciting." Having performed the application of the Vajrayakṣa, one should become wrathful and, while reciting "HA," mentally visualize the object of accomplishment entering into the space of one's own mouth; by such means, all malevolent sentient beings will be subdued.
The liberation of all śrāvakas and pratyekabuddhas is the absence of conceptualization. Regarding "causing those free from passion to fall," this refers to correctly demonstrating the individual appearances of the desire realm and so forth. If one asks how this is accomplished, it is said: "by the fire offering of the religious robes and the outer cloak." With the intention of causing those free from passion to fall, one should tear the religious robes into pieces, visualize the Vajrayakṣa in the center of the hearth, and perform the fire offering; by such means, they will fall from their state of being free from passion.
"All empowerments" refers to those of the mundane and supramundane types. "To seize them" means to render them non-existent. If one asks how this is accomplished, it is said: "by the fire offering of the powder of all the elements."
The meaning is that one should perform the fire offering with powders of gold and so forth. Regarding the phrase "for the sealing of all, by the mudrā of the vajra-fist": by means of the samaya-mudrā of the vajra-fist, one generates a blazing vajra at the heart of the object to be accomplished with the syllable ha; this is the sealing of all. Regarding the phrase "for the cutting of all, by making an image and hacking it": one should fashion an image of the object to be accomplished from substances for wrathful rites. Having summoned and caused the object to enter [the image] by means of the secret hook, one generates a sword from ha through the application of the sharp vajra. Reciting the name of the target, such as "Devadatta māraya ha," one should hack the image; by such means, all will be severed. Regarding the phrase "for the total destruction of the maṇḍalas of all the malevolent, one should enter while holding the vajra": having performed the application of the Vajra-holder, one draws the maṇḍala of the malevolent beings as explained below. Taking the wrathful vajra and reciting "ha duṣṭamaṇḍalaṃ bhasmīkuru haṃ," one enters the maṇḍala of the yakṣas and other spirits. If one tramples it with both feet, by such means it will be utterly destroyed. Regarding the phrase "for the total destruction of all offerings, one should perform the recitation while enraged": through the application of Gaganagañja, one recites ha and visualizes that the Vajrayakṣa is emitted from one's own mouth, reducing all offerings to ashes.
By such means, all offerings will be utterly destroyed. Regarding the statement, "To cause all to be terrified, one should look with the gaze of Bhairava": having performed the application of the Vajrayakṣa, one should recite the syllable Ha while looking with the gaze of Bhairava at malicious sentient beings, emanating a blazing vajra and visualizing it as burning the very edges of their eyes. By such means, all will be terrified. The Vajra Samaya is the cause for generating the Vajra Maṇḍala. Thus is the completion of the King of Rituals (Kalparāja); the explanation of the Vajrayakṣa Ritual is finished.
Having thus taught the maṇḍalas of Vajrasattva and the others, now, in order to teach the condensed maṇḍala—which is the essential nature of the maṇḍalas of all families and the samaya of the maṇḍalas of all families—the words beginning with "Then" are spoken. The expression "Then" and so forth refers to the immediate sequence: in the manner previously described, the Blessed One was residing in the abode of the king of the Paranirmitavaśavartin gods of the entire desire realm, and immediately following that, he spoke this method of the Perfection of Wisdom. Regarding the phrase "abiding in the equality of all phenomena": the equality of all phenomena is the single nature of the ultimate lack of intrinsic existence of all maṇḍalas, both mundane and supramundane.
Regarding that, "thoroughly entered" means abiding through having realized non-dual wisdom. If one asks who that is, it is said: "The Tathāgata named the Equality of All Phenomena." The suchness of all mundane and supramundane maṇḍalas is the nature of all phenomena. The wisdom that takes that as its object is supreme; the method of the perfection of wisdom, which is the cause for manifesting the perfection of wisdom through the wisdoms of hearing, reflection, and meditation arising from that, is supreme. The explanation of that name is what was spoken. Regarding the statement, "Because all phenomena are equal, the perfection of wisdom is equal," "all phenomena" refers to the bodhicitta, the mirror-like wisdom, the tathāgata family, the ālayavijñāna, and the svabhāvakāya. The equality of these is the emptiness and suchness that are the doors of liberation. The method for attaining the equality of all phenomena and the perfection of wisdom—which is free from the afflictions along with their latencies—is the wisdom of the selflessness of phenomena; that is the perfection of wisdom. Its equality is the perfection of wisdom, the emptiness that is the door of liberation, and suchness. This is what is being shown: whatever is the non-duality of all phenomena, that is the non-duality of the perfection of wisdom.
Ultimately, all phenomena are the very essence of the dharmadhātu. Because everything is the ultimate meaning, it is said that the prajñāpāramitā is the ultimate meaning itself. In this context, "everything" refers to the dānapāramitā, the wisdom of equality (samatājñāna), the ratnakula, the essence of the afflicted mind (kliṣṭamanas), and the vipākakāya. The meaning of that is the ultimate meaning of all. It is the signless gate of liberation (animittavimokṣamukha) and the equality of space; for the dānapāramitā and so forth are its very essence. Because it has become the meaning of all, it is the meaning of all itself; therefore, regarding the statement that the prajñāpāramitā is the ultimate meaning, the prajñāpāramitā is as previously explained. Its meaning is the signless gate of liberation and the equality of space. This is what is being shown: that which is the signless gate of liberation and that which is the prajñāpāramitā—these two are non-dual and inseparable. Regarding the phrase "because everything is the dharmatā," "everything" here refers to the prajñāpāramitā, the discriminating wisdom (pratyavekṣaṇājñāna), the padmakula, the mental consciousness (manovijñāna), and the saṃbhogakāya. Its "everything is dharmatā" is the wishless gate of liberation (apraṇihitavimokṣamukha) and natural purity.
Because everything is the nature of phenomena (dharmatā), it is said that the perfection of wisdom (prajñāpāramitā) is the nature of phenomena. In this context, "perfection of wisdom" is as previously explained. Its nature of phenomena is the door of liberation that is wishless and is naturally pure. This is what is being shown: that which is the natural purity of all phenomena and that which is the perfection of wisdom—these two are inseparable. Regarding the phrase "because it is the activity of all," "all" here refers to the perfection of diligence, the all-accomplishing wisdom, the action family (karmakula), and the consciousnesses of the eye, ear, nose, tongue, and body, as well as the emanation body (nirmāṇakāya). Its activity is the door of liberation that is naturally luminous and the nature of phenomena that is naturally luminous. Regarding the phrase "one should know the perfection of wisdom to be the activity of all," "perfection of wisdom" is as it has been explained. One should know, comprehend, and understand that its activity is the door of liberation that is naturally luminous and the nature of phenomena that is naturally luminous; this should be applied to each [term] individually. Thus, the explanation beginning from "Then the Blessed One" up to "one should know it to be the activity" teaches the first meditative stabilization (samādhi). Now, the phrase "Then..." and so forth teaches the second meditative stabilization.
The word "then" is as explained previously. Thus, immediately after the Blessed One, the Great Vajradhara, was exhorted by the Blessed One Vairocana in order to emanate the condensed maṇḍala and to teach the Perfection of Wisdom, he spoke the application for emanating this condensed maṇḍala. "All tathāgatas and bodhisattvas" refers to all buddhas and bodhisattvas. Their "amoghasamaya" (meaningful commitment) is the maṇḍala that does not deviate from the fulfillment of the desired siddhis through the very emanation of the maṇḍala; this is the meaning of the "condensed maṇḍala." That which blesses it is given that name. Having entered into and actualized that samādhi, he spoke this essence mantra called "Amoghasarvasamaya." "All" refers to the mundane and supramundane deities. Their "amoghasamaya" is the condensed maṇḍala. The certain wisdom within it is called "essence" (hṛdaya), and by metaphorically applying that name to the syllable HŪṂ which reveals it, it is so called. "He spoke" means he taught it. Furthermore, the meaning is that having focused his mind one-pointedly on the mode of generating the condensed maṇḍala, he uttered the syllable HŪṂ. Regarding the passage beginning with "Then," and so forth:
As soon as the Blessed One uttered the syllable HŪṂ, the maṇḍalas of Vairocana and so forth, the maṇḍalas of all the bodhisattvas, and the maṇḍalas of worldly beings emerged from the vajra at the heart of the Blessed One Vajrasattva and entered the characteristics of the great maṇḍala previously explained for the Blessed One Vajrasattva. Thus, the explanation from the words "Then" up to "entered" teaches the second meditative absorption (samādhi). One should understand that the third begins from the words "Then, having performed the assembly."
Having thus taught the three meditative absorptions, in order to show the ritual for those who have obtained the samaya and empowerment and should now perform recitation and meditation, the passage beginning with "Then" and so forth extensively teaches the ritual of the master’s activities and the ritual for the entry of the disciples. The word "Then" is as before; it refers to the period immediately following the meditation on the maṇḍala, beginning from the meditation on the three meditative absorptions. "Having bowed down at the two feet of the Blessed One" means having prostrated at the two feet of the Blessed One Vairocana. Regarding the phrase "the maṇḍala of the great samaya," it is called the "great samaya" because it is both a samaya and great; the meaning is the great bodhicitta, the dharmadhātu without beginning or end.
Its maṇḍala is the condensed maṇḍala arising from that. "He spoke" means he proclaimed it. Regarding the phrase "the great maṇḍala" and so forth: having properly drawn the maṇḍala of the Blessed One Vajrasattva, including both the outer and inner sections, as before, one should mentally visualize the deities residing in their respective places within the eight locations of the great maṇḍala. This refers to the square in the eastern direction and so forth, up to the square in the northeast corner of the inner maṇḍala. There, one should visualize the maṇḍalas of Trailokyavijaya, the noble Mañjuśrīkumārabhūta, Ākāśagarbha, Gaganagañja, Lokeśvara, the one who turns the wheel of Dharma immediately upon generating the mind of awakening, Vajramuṣṭi, and Vajrayakṣa, each in their proper order. In the center, one should also visualize the maṇḍala of Vajrasattva. This explains the mental maṇḍala.
Having thus explained the mental maṇḍala, in order to now show the drawn maṇḍala, the passage beginning with "Then" was spoken. The word "then" indicates immediate succession. Thus, having preceded this with the meditation on the three samādhis and having firmly established the condensed maṇḍala in his mind, the Blessed One Vajrapāṇi spoke of that condensed maṇḍala. In that context, "all samayas" refers to the condensed maṇḍala. Because that itself is indivisible, it is called "vajra."
The meditative absorption (samādhi) that focuses on that which blesses and stabilizes is the "Blessing of the Vajra of All Samayas." Having entered into that meditative absorption called by that name, he spoke—that is, he proclaimed—this great maṇḍala called the "Condensed Maṇḍala of the Vajra of All Samayas." Regarding the phrase "in the manner of the great maṇḍala," it means in the shape of the great maṇḍala of Vajrasattva. "Having drawn the outer maṇḍala" means it should be drawn in its entirety. "In the center of that, having drawn the great vajra-wheel maṇḍala" means in the center of that outer maṇḍala; within it, one should properly draw the inner maṇḍala explained as the great maṇḍala of Vajrasattva, and it should be made in that shape. Starting from the central part of that inner maṇḍala, in the squares of the northeast corner and so forth, one should draw all the maṇḍalas beginning from the great maṇḍala of Vajrasattva up to the maṇḍala of Vajrayakṣa, and the great beings (mahāsattva) should be placed there. If one asks how they are to be drawn, it is said: "All are marked with the lines of the eight maṇḍalas," which means that the maṇḍala should be properly marked with lines according to the previously explained ritual.
Regarding the phrase "the great beings are to be placed," this means that Vajrasattva, Vajra-Hūṃkāra, and the other previously mentioned retinues, together with their cast images and so forth, are to be placed with the syllable HŪṂ itself. Regarding the phrase "in the outer maṇḍala, the outer vajra families are to be drawn in their proper order," this means that on the deity tiers of the outer maṇḍala, one should draw the maṇḍala of the Peaceful One marked by a short spear in the southeast, the maṇḍala of the Mātṛs in the southwest, the maṇḍala of the Three Brothers in the northwest, and the maṇḍala of the Four Sisters in the northeast. Regarding the phrase "at the gates, the symbols of the four families are to be placed," this means that at the eastern gate Vajrasattva is to be placed, at the south Vajra-Hūṃkāra, at the west Lokeśvara, and at the north Ākāśagarbha.
Then, regarding the phrase "all the rituals of the method of the great maṇḍala of the suchness of the great samaya are to be performed in detail," this means that all the ritual procedures for the master and the procedures for the initiation of the disciples as taught in detail for the great maṇḍala of Vajrasattva are to be performed and accomplished here. All the wisdoms of accomplishment are also to be performed just as before, starting from the two types of cloth paintings; one should understand that everything that was taught there is to be done here as well. Regarding the phrase "the samaya of all bliss," the bliss that arises from the accomplishments of Vajrasattva and the others is "all bliss."
Its samaya is the cause; thus ends the great king of realizations known by that name. The meaning of this shall be explained once more: having performed the yoga of the Blessed One Vajrasattva, and having acted exactly as taught in that Great Yoga, one should meditate upon the three samādhis exactly as taught in the condensed maṇḍala. Then, one should meditate daily until that maṇḍala is seen directly. Then, having clearly meditated upon the three samādhis in the center of the maṇḍala site as described, and having placed it in the direction of the sky exactly as it is, one should properly strike the lines at the time of sunrise. In the central square of the Vajrasattva maṇḍala site is the maṇḍala of the glorious Vajrasattva. In the place of Vajramanas is the maṇḍala of Vajra-Hūṃkāra. In the place of Kīlikīla is the maṇḍala of Ākāśagarbha. In the place of Vajrasmṛti is the maṇḍala of Lokeśvara. In the place of Vajragarva is the maṇḍala of Vajramuṣṭi. In the southeast square is the maṇḍala of the noble Mañjuśrī. In the southwest is that of Gaganagañja. In the northwest is that of the one who turns the wheel of Dharma immediately upon generating the mind of enlightenment. In the northeast, the maṇḍala of Vajrayakṣa should be properly drawn.
Then, by means of the syllable HŪṂ itself, one should draw all the deities into their respective maṇḍalas as previously explained. On the deity tiers of the outer maṇḍala, in the southeast and so forth, one should draw the maṇḍalas of Śānti marked with a spear, the Mātṛs, the Three Brothers, and the Four Sisters in their proper order. At the eastern gate, Vajrasattva; at the south, Vajra-Hūṃkāra; at the west, Lokeśvara; and at the north, Ākāśagarbha should be well-drawn.
Having thus drawn the maṇḍala, one should likewise perform the great yoga. First, one should recite the syllable HŪṂ one hundred and eight times over each of all the vases and the full vases using flower stalks held with the vajra. Then, opening all the gates of the maṇḍala, one should perform the vajra-gathering. Meditating on the great mudrā of the Blessed One Vajrasattva, one should offer praise with the one hundred and eight names. Using the secret hook and the syllable HŪṂ, one should cause all the deities to enter their respective places in the physical forms. Having cleared away obstacles with Vajrayakṣa, one should perform the binding of the boundaries, the binding of the maṇḍala, the lattice, and the fence. Binding the gates with the vajra-fist, one should don all the armor with Vajrarakṣa and offer the water for the feet with the syllable HŪṂ.
Then, having performed the visualization with the primordial vajra and the mantra HŪṂ DṚŚYA, one should accomplish the practice by reciting three times: JAḤ HŪṂ BAṂ HOḤ / SAMAYA STVAṂ SAMAYA STVAṂ AHAṂ HŪṂ.
Then, as before, one should visualize the syllable HŪṂ upon the tongues of all the deities; this is the dharma-mudrā here. Having visualized a crossed vajra (viśvavajra) arising from the syllable A at one’s own heart, one should bind the previously explained karma-mudrās of Vajrasattva and the others with the syllable HŪṂ itself. Then, again, having visualized a five-pronged vajra arising from the syllable HŪṂ at one’s own heart, one should bind the mahāmudrās of Vajrasattva and the others with the syllable HŪṂ itself. Then, as before, one should confer empowerment upon all of Vajrasattva and the others with the empowerment mudrās of oneself, and offer the arghya water to all the deities of the maṇḍala with the syllable HŪṂ. Having offered the vases, the full vases, the robes, the canopies, and so forth, one should worship with the five offerings and cause offerings to be made outside with songs, dances, music, and herds of horses, elephants, and cattle. Then, having performed the twelve types of mudrā offerings for each of the families, one should emanate the array of the seven precious jewels, the wish-fulfilling tree, food of a hundred flavors, and so forth, from the syllable OṂ, and offer them with the palms joined in the hollowed "empty-house" gesture at the crown of the head, reciting: OṂ SARVA VID PŪRA PŪRA SURA SURA ĀVARTAYA ĀVARTAYA HOḤ. Then, having given the outer bali offering, one should perform the fire ritual (homa). Then, from a very red cloth upon which the Vajrayakṣa mantra has been recited, one should make a lower garment from one of them.
With the second [garment], he should cover his upper body. Then, having recited the four heart-mantras of Vajrāṅkuśa and the others over another [garment], he should cover his own face. Preceded by prostrations and so forth, he should likewise take the vows, generate the mind of awakening, and generate the vajra in his own heart. Looking toward the eastern gate, he should empower himself with the water from the vase situated outside, and having entered in the manner of entering the great maṇḍala of Vajrasattva, he should perform all the rituals accordingly. This concludes the extensive ritual of the master’s activities.
Then, all the rituals explained for the great maṇḍala of Vajrasattva should be performed here for the disciples as well. This concludes the extensive ritual for the entry of the disciples and so forth. Thus, having instructed the disciples in the samayas and empowerments, and having taught them the wisdom of the siddhis, they will likewise accomplish Vajrasattva and the others as taught in their respective maṇḍalas. Furthermore, for those practitioners who desire the rituals of Vajra-hūṃkāra and the others, the rituals of empowerment and so forth explained in the maṇḍalas of Vajra-hūṃkāra and the others should be performed here. This concludes the explanation of the condensed maṇḍala. Here, in order to care for those sentient beings who have a particular devotion to worldly deities, [the following is taught].
The explanation of the method of the Perfection of Wisdom (prajñāpāramitā) that reveals the suchness (tathatā) of the maṇḍala of Śāntiśūla and so forth is as follows: "Then," and so on. The word "then" is as previously explained. It should be understood that after the Blessed One Vairocana was dwelling exactly as he was, surrounded by Vajrapāṇi and the others in the abode of the king of gods of the entire desire realm, immediately following that, this method of the Perfection of Wisdom was explained.
Regarding "blessing all sentient beings": "all sentient beings" refers to those who are particularly devoted to worldly gods. "Blessing them" means generating the conviction that they are of the nature of the Tathāgata, thereby becoming free from self-grasping and the like, and generating a superior devotion toward the Tathāgatas and so forth. This method of the Perfection of Wisdom, so named, was spoken—that is, taught—by the Blessed One Vairocana.
Regarding "all sentient beings possess the tathāgatagarbha": "all sentient beings" refers to the very nature of existence in the desire, form, and formless realms. They possess the tathāgatagarbha because they are of the nature of the great bodhicitta and Akṣobhya. Since the Tathāgata family is the Tathāgata himself, that which has him as its essence is called by that name. In order to show the cause for this here:
It is said, "Because the bodhisattva mahāsattva Samantabhadra is the very nature of all." In this context, because the great bodhicitta and the lineage of the tathāgatas are the very essence of great enlightenment, they are called "great bodhisattvas." He is Samantabhadra because the nature of realizing the great bodhicitta of Samantabhadra and the nature of realizing the lineage of the tathāgata arise from the mind of this yogi. Since he is both a great bodhisattva and Samantabhadra, he is the "bodhisattva mahāsattva Samantabhadra." Because he is the nature of all sentient beings in every respect, he is the "nature of all" for the bodhisattva mahāsattva Samantabhadra. By becoming those [beings], he is their very nature; therefore, all sentient beings possess the tathāgatagarbha. As it is said in the Laṅkāvatāra Sūtra: "The tathāgatagarbha is luminous, pure, and stainless; it dwells within the continuum of sentient beings, perfectly endowed with the thirty-two marks of a great being and beautifully adorned with the eighty minor marks." This is what is being shown: in the ultimate sense, the very essence of the mind characterized by great enlightenment and the very essence of the tathāgata lineage are the very essence of all sentient beings.
This is because that which is an unreal conceptualization is utterly unborn. Regarding the statement, "All sentient beings possess the vajra essence," "vajra" refers to the perfection of generosity of the vajra-jewel and the jewel family. The phrase "that very [nature]" and so forth is as explained previously. Here, in order to show the cause, it is said, "because of being empowered by the vajra essence." That which is the empowerment by the vajra essence—the essence of the jewel family and the perfection of generosity of the vajra-jewel—is "empowerment by the vajra essence"; the very nature of those is empowerment itself. This is what is being shown: that very afflicted mind is utterly unborn; therefore, in the ultimate sense, all sentient beings possess the essence of the jewel family and the perfection of generosity of the vajra-jewel. Regarding the statement, "All sentient beings possess the dharma essence," "dharma" refers to the perfection of wisdom and the lotus family. The phrase "that very [nature]" and so forth is likewise. Here, in order to show the cause, it is said, "because all speech has emerged." All speech consists of the nature of the four analytical knowledges—of phenomena, meaning, definitive expression, and eloquence—as well as the perfection of wisdom and the entire lotus family.
Regarding their renunciation: that which thoroughly enters the mental continuums of all sentient beings is the thorough emergence of all speech. Their essential nature is the very state of all speech having emerged; therefore, all sentient beings possess the essence of the Dharma. This teaches the following: the discerning insight and the wisdom-consciousness are ultimately unarisen. Consequently, all sentient beings possess the essence of the Dharma—the four types of perfect analytical knowledge of phenomena, meaning, definitive expression, and eloquence; the perfection of insight; and the nature of the Lotus family. Regarding the statement that "all sentient beings possess the essence of activity," "activity" refers to the perfection of diligence and the Karma family. That which is their essence, or that which possesses that essence, is "possessing the essence of activity." Here, to show the cause, it is said: "by engaging in the performance of the activities of all sentient beings." The activity of all sentient beings is the perfection of diligence and the Karma family. Their performance is whatever engagement there is in that; this is the performance of the activities of all sentient beings. Their essential nature is the very state of performing the activities of all sentient beings. By being thoroughly engaged and connected with that, one engages in the very performance of the activities of all sentient beings.
Therefore, the phrase "by engaging in the performance of the activities of all sentient beings" is a restrictive term, meaning "by means of engagement itself." This teaches the following: the consciousnesses of the eye, ear, nose, tongue, and body are, in the ultimate sense, unborn because they are by nature luminous. Consequently, all sentient beings are produced from the perfection of diligence, and the essential nature of the action family is the essence of action. Thus, by this teaching on the perfection of wisdom, all sentient beings are shown to be the tathāgata-essence and so forth. In the ultimate sense, all sentient beings are shown to be the essence of bodhicitta and the tathāgata family, the perfection of generosity and the jewel family, the perfection of wisdom and the lotus family, and the perfection of diligence and the action family. These passages teach the first common meditative absorption of the four external vajra families. That is taught by the words "Then," and so forth. The word "then" is as before; thus, when the Blessed One Vairocana was teaching the perfection of wisdom, in order to discipline those sentient beings who have a particular devotion to the external vajra family, he exhorted the Blessed One Vajrapāṇi.
Immediately following that, the Blessed One Vajradhara, in the form of Vajreśvara, spoke the essence-mantras that generate the maṇḍalas of the outer Vajra family, such as the peaceful [deity] marked by a spear and so forth, beginning with Vajreśvarī. Then, immediately after that, it should be understood that this maṇḍala marked by the peaceful spear emerged from the heart of the Blessed One Vajrapāṇi, who abides in the form of Vajreśvara, and settled in its own place. Thus, these passages teach the second meditative absorption (samādhi). It should be understood that, starting from the summary, this is the third.
In order to demonstrate the ritual for those who have obtained the commitments (samaya) and empowerments (abhiṣeka) to perform recitation and meditation, it is said: "Then, the maṇḍala shall be explained," and so forth. By this, the ritual for the master's activities and the ritual for the entry of the disciples and so forth are also taught. The word "then" indicates what has just preceded; starting from the meditation on the third meditative absorption, one should meditate on the maṇḍala until it is directly perceived. Then, immediately following that, having meditated on the three meditative absorptions, this maṇḍala should be drawn. "The maṇḍala shall be explained" refers to engaging in the endeavor. "Completely circular" refers to its circular shape.
The "third line" refers to the third tier. The "great maṇḍala" refers to that which is primarily characterized by the Mahāmudrā. Regarding the "four gates" and so forth, one should draw four gates individually on each tier; at the intermediate points, one should draw tridents, and in their center, one should draw Maheśvara exactly as described. In the directions and intermediate points of that Maheśvara, on all sides, the eight groups should be drawn, up to the "ox-ear" Maheśvara. Regarding the phrase "all the hosts of Mātṛs at their intermediate points," this refers to the central tier. "In their respective places" means as explained below. At the gates, one should draw Daṇḍeśvara and the others. Regarding the phrase "outside, one should draw the bhūtas and the syllables," this means that on the tier of the outer maṇḍala of the third tier, one should draw the eight syllables of the eight bhūtas.
Then, regarding the phrase "having thus drawn the maṇḍala," the preceptor, having smeared his body with pure ashes and put on clean garments, should enter by means of the trident symbol. Having entered, he should recite the ritual beginning with "for all sentient beings" and so forth. Regarding "sentient beings" and so forth, it is because of the ripening of vast benefit and happiness; for that purpose, it should be applied as "the fierce activity is of the nature of non-substantiality." The teaching is: "In order to accomplish all the malevolent ones."
This refers to performing fierce activities in order to subdue the malevolent; the command of the Tathāgata is the subduing of the malevolent. "Accomplishing that" means bringing it to completion, and it is for that purpose. "Lord of all desires" means being the master of the five qualities of sensory desire and the master of Vajreśvara and so forth; this is the lord of all desires, the very state of being the lord of all desires. "The essence of fierce activity" means that the activity of Vajreśvara is fierce activity, and one is addressed to perform the actual nature of that activity. This is what is being shown: perform those various activities of Vajreśvara. By doing so, his Great Seal (mahāmudrā) will be accomplished.
Then, regarding "the wisdom of the mudrā should be taught": after the disciples have been initiated, they should be taught the Great Seal and so forth. Then, at the time of the conclusion, one should offer the external torma (bali) as prescribed and dissolve the maṇḍala. "From that time onward" means starting from the entry into the maṇḍala. "Fearlessly" means being free from harm by external deities. "All accomplishments" (siddhi) means that they serve as the causes for the accomplishments of Vajreśvara, the Great Seal, and so forth. "By all perfections" means by the perfections of Vajreśvara and the rest.
"Having experienced all bliss and mental joy" refers to those very beings, such as Vajreśvara and the others. "In the world of Rudra" means in the world as it is known. "They will be honored" means they will be perfectly honored just like Vajreśvara.
The meaning of this should be explained as follows: Having performed the application of Vajreśvara, one should meditate on this maṇḍala from the beginning of the cultivation of meditative absorption until the signs are obtained and the authorization is received. Then, in the center of the maṇḍala site, one should clearly visualize the three meditative absorptions. Having placed the maṇḍala in the space above as before, one should properly strike the lines at the time of sunrise. It is circular on all sides, with three tiers, the central one being double [the others], and the third tier being the nature of the outer maṇḍala, which is triple [the others]. One should draw it with four doors on all sides, marked in the four intermediate directions with tridents.
Then, in the center of the central maṇḍala, one should place the four-faced Maheśvara. The first face should be peaceful, and the remaining faces should be drawn as fierce and terrifying. One should draw the great wrathful Bhairava, black in color and with four arms, holding a trident and a skull-cup in two hands, and holding a moist elephant hide like a banner with the other two, positioned upon his crown. In front of that Vajreśvara, like his own hand, [there should be] a trident and...
One should hold a khaṭvāṅga, a rosary, and a svastika. Likewise, the same should be done for the four hands on the back. In the center of that very maṇḍala, on the eastern side, is Mahākāla holding a trident. In the south is Nandikeśvara, intent on beating a clay drum. In the west is Mahāghaṇṭa holding a bell. In the north is Nṛtyeśvara holding a spear and so forth. In the southeast is Bhadra-kapāla holding a skull-cup. In the southwest is Caṇḍeśvara holding a trident, a sword, a khaṭvāṅga, and a skull-cup. In the northwest is Khaṭvāṅga holding a khaṭvāṅga and a skull-cup. In the northeast is Go-karṇeśvara holding a trident.
On the second tier, in the east is Raudrī holding a trident. In the south is Brahmanī holding a rosary. In the west is Viṣṇavī holding a wheel. In the north is Kumārī holding a bell. In the southeast is Kālī holding a skull-cup filled with blood and a mendicant’s staff. In the southwest is Mahākālī holding a knife. In the northwest is Gambhīrā holding fangs. In the northeast, one should draw Rākṣasī holding a khaṭvāṅga. At the eastern gate of that very maṇḍala is Śāntā holding a skull-cup. In the south is Bhairuṇḍa holding a chain of bones.
In the west is Caṇḍālī holding a vulture in her hand. In the north is Bhairavī holding a cat in her hand. On the third tier, one should draw eight garlands of the eight syllables of the bhūtas, beginning with TRI. At the eastern gate, both outside and inside, is Daṇḍeśvara holding a skull-cup and a staff. In the south is Śirośvara holding a trident and a skull-cup. In the west is Ghaṇṭākarṇa holding a bell in his hand. In the northern direction, Mahāraudra should be drawn holding a skull-cup and a trident. Here, one should know that the heart-mantra of all these deities is TRI.
Thus, having drawn the maṇḍala through the yoga of Vajreśvara, one should take a trident marked with a trident-mudrā and all the vases, as well as the full vases, from a branch of flowers. Reciting the syllable TRI one hundred and eight times for each, one should open all the gates of the maṇḍala. With the syllable TRI, one should offer the arghya water to Vajreśvara and his retinue, present the full vases, garments, canopies, and so forth, and worship with the five types of offerings. One should also worship with the respective action-mudrās as explained, offer the bali outside, and perform the fire sacrifice.
Then, having recited the mantra of Vajrayakṣa over white cloth and perfume, one should use one of them to make the lower garment, the second to make the upper garment, and the third to veil one's own face.
Having smeared the body with pure ashes while reciting "tri," and having prostrated and generated the mind of awakening (bodhicitta), one should likewise visualize a vajra at one's own heart. Looking toward the eastern gate, one is consecrated with the water from the vase situated outside. Binding the mark with the three-pronged [vajra], and holding a flower garland with that very [vajra], one enters the maṇḍala while reciting "vajra vajra tri." Then, one should say: "O, fierce Lord of Beings, bring [me] under your power!" Then, having prostrated and circumambulated the maṇḍala three times, one sits before Vajreśvara and says: "jaḥ hūṃ vaṃ hoḥ prasiddhye ma na." Then, having drunk the vajra-water, one should perform the descent upon oneself while reciting "a" one hundred times. Furthermore, opening the Vajrasattvī with the left fist, one should likewise perform the descent upon oneself while reciting "a." Then, with "tri," one casts the flower. Then, having taken it, one should bind it to one's own head with that very [vajra]. Then, with that very [vajra], one should remove the face veil. Then, reciting that very [mantra], one should view the maṇḍala starting from the eastern section. Then, having bound the three-pronged mark, one should release it at one's own heart with "tiṣṭha vajra" and so forth. Then, having bound the Great Seal (mahāmudrā) of Vajreśvara, one should gaze at it with the vajra-vision until the vision of Vajreśvara is granted.
One should recite the mantra tri until one’s own siddhis are bestowed. Then, having looked with the vajra-gaze of Vajreśvara and performed prostrations by circling the vajra-palms, one should receive the empowerment of flowers and so forth.
In that regard, first of all, having taken up a trident marked by the peaceful [deity] and a flower branch, one should likewise recite the previously explained vase mantra from the vijaya-kalaśa. Having blessed oneself as Vajreśvara and drawn a variegated lotus within the outer maṇḍala, one should sit upon it with the great mudrā of Vajreśvara. Having perfectly worshipped oneself with flowers and so forth, and having taken the arghya water, one should take water from the vijaya-kalaśa with the vajra-fist and empower oneself while reciting oṃ vajra abhiṣiñca tri, and one should also drink that water.
Then, with the jewel crown, the silk pendants, and the empowerment mudrā, one should empower oneself with the jewel crown and silk pendants. Taking the trident together with the bell while reciting tri, and reciting tri itself, one should empower oneself with the name-empowerment of Vajreśvara. Having received the lord-empowerment with tri itself, one should grasp that very trident with the suchness [of reality].
In this regard, all these worldly beings were initiated into the maṇḍala by the Blessed One Vajrapāṇi and transformed into vajras. The mudrā of those [beings] is called the "vajra mudrā," which is suchness. Then, the bell of the Dharma should be rung. Regarding that, the Dharma is as follows: "For the benefit of all sentient beings, for the sake of subduing the malevolent, and for the sake of mastery over all desires, abide in the hands of the malevolent." Then, one should consecrate the great samaya mudrā. It is as follows: "This is your samaya Dharma; you must speak it as the perfect truth. You must not disparage it; it is explained as the perfect truth." This is the samaya. Then, the vow should be taken: "Even if you fall under the power of death, you must never speak what is untrue. Even the spirits and demons are nothing else; they arise from what is not the truth." From that point on, all spirits will be brought under control, and Maheśvara will grant all siddhis. Then, having properly worshipped oneself with flowers and so forth, and having also worshipped with one's own action mudrās, one should receive the empowerment, prostrate to Vajreśvara, and having recited "Tri," perform the self-consecration and so forth. Reciting one's own name, one should accomplish the maṇḍala with the vajra. Then, the dissolution should be performed.
Reciting "Oṃ tri ha ha ha" together with the mudrā, one should cause the Blessed One Vajreśvara and his retinue to enter the maṇḍala and place them in their respective positions. With the left hand, the three middle fingers are extended, and the arm is raised upward toward the direction of Nairṛti. With the right hand, the three fingers are gathered in the palm, and the thumb and little finger are extended; one should form the mudrā for holding the khaṭvāṅga. Making the middle finger of the left hand into a hook—this is the mudrā for inviting Vajreśvara and his retinue. With this, one summons Maheśvara and his retinue and should utter the sound "tri." Then, having cleared away obstacles with Vajrayakṣa, one should perform the binding of the boundary, the binding of the maṇḍala, the enclosure, and the lattice. Binding the gates of the maṇḍala with the vajra-fist, one should don the armor of all protections with Vajrarakṣa. Offering the arghya water with "tri," one should gaze upon the retinue with the "three-pronged eye" while reciting "tri dṛśya." Then, reciting "jaḥ hūṃ baṃ hoḥ samaya stvaṃ samaya stvaṃ ahaṃ tri" three times, one should perform the accomplishment. Then, the thumbs and little fingers of both hands joined like a chain and marked with the three-pronged [vajra] is the samaya-mudrā. As before, one should visualize a vajra on the tongue and visualize the syllable "tri" on the tongues of Maheśvara and the others; this is the dharma-mudrā here. One should visualize a crossed vajra arising from the syllable "a" at the heart.
One should perform the binding of the great mudrās of Vajreśvara and the others exactly as they are drawn, while reciting "tri" and performing the manner of dancing; this is their action mudrā. Visualizing a vajra arising from the syllable HŪṂ at one’s own heart, one should recite "tri" and bind the great mudrās of Vajreśvara and the others in accordance with how they are drawn. Then, with the vajra-jewel gathering mudrā, one should confer empowerment upon Vajreśvara and his retinue. Having offered the water for the feet to Vajreśvara and his retinue with the syllable "tri," and having perfectly worshipped them with the five types of offerings and the mudrās, one should receive permission to enter the disciples and then lead the disciples in. Thereafter, all the rituals should be performed for the disciples. Regarding the phrase "the peaceful maṇḍala marked by the trident," "peaceful" refers to Maheśvara. His "trident" is the three-pronged spear. That maṇḍala which is marked by that is called the "peaceful maṇḍala marked by the trident." When paying homage to the outer Vajra family, one should do so out of faith in them, but not with the same degree of devotion as for the supramundane deities; for those [supramundane deities], one should not perform prostrations during the entry, empowerment, or the taking up of the mantra. This concludes the explanation of the peaceful maṇḍala marked by the trident as taught in the Śrīparamādya-prajñāpāramitā-khaṇḍa.
Having thus explained the maṇḍala marked by the peaceful spear, the maṇḍala of the mamos is now taught, beginning with the very means of subduing them. The word "then" is as explained previously. Here, the first meditative absorption of the preliminary application is precisely that which was taught in the great maṇḍala marked by the peaceful spear. Regarding the phrase "summoning all," summoning all by means of the heart-mantra and so forth is "summoning." "Entering" refers to causing all sentient beings and so forth to enter the maṇḍala and so forth. "Killing all sentient beings" means rendering them mindless and utterly slaying them. "Accomplishment" refers to accomplishing the great mudrā and so forth. "Samaya" is the cause of those [actions] of summoning, entering, killing, and accomplishing all; the heart-mantra that bears that name is definitive wisdom. By metaphorical designation, the meditation upon that and the words that teach it are also called by that name. To "speak" that is to explain it, which is the syllable bhyoḥ. These explanations constitute the second meditative absorption. One should understand that the third begins from the point of "the assembly" onwards.
Now, in order to demonstrate the meaning of the statement, "Then, those who have obtained the samaya and empowerment should perform recitation and meditation," the passage beginning with "Then the maṇḍala shall be explained" is taught as the ritual procedure for the master. The word "then" indicates immediate succession.
The meaning is "immediately following the prior reliance." "Of this" refers to this essence. "The maṇḍala shall be explained" is self-evident. "Four-cornered," and so forth, is easy to understand. Having thus drawn the maṇḍala, immediately thereafter, the master of the mudrā of the host of mātṛs is one who practices the Dharma and is pure. This means one whose continuum has been washed of the ten paths of non-virtuous action by the water of the ten paths of virtuous action, and who is pure through the practice of the Dharma and external water-washing, being free from external stains. "Clad in clean garments" is self-evident. "Eating everything" means not being restricted by fixed rules, being free from the conduct of external purification, and delighting in a continuum of seeking; thus, one partakes of forms, sounds, smells, tastes, and tactile objects. "There is no disparagement even in consuming everything" refers to the accomplishment of the mātṛs. "Having entered with the mudrā of the peaceful messenger" means crossing the two wrists, extending both hands and placing them on the ground, sitting in the noble squatting posture, and uttering the sound of a jackal. "Having entered" means that by means of this mudrā of the peaceful messenger, all the mātṛs and the entire host of ḍākinīs are gathered there. "The essence should be recited" means reciting "Bhyoḥ." Then, by the mere recitation of "Bhyoḥ," the great "Bhyoḥ" will be heard from the center of the maṇḍala. "Then," and so forth, is easy to understand.
Regarding the phrase "except for the samaya of the malevolent": those who are possessed by spirits are to be introduced by means of the mudrā of the samaya of the malevolent; this is what is meant by "except for the samaya of the malevolent."
Then, and so forth: having thus performed the master’s own rituals, immediately thereafter the disciples are to be introduced by means of the mudrā of the samaya of Mahākāla. With the left hand, the upper arm is bent forward, forming a fist that holds a khaṭvāṅga; the right arm is extended, forming a three-pronged banner, and the thumb and ring finger are held like a skull-cup as if drinking water. This is the mudrā of the samaya of Mahākāla, and by this, the disciples are to be introduced. Once they have entered, the master should apply and utter the sound "Bhyo" loudly into their ears.
The passage beginning with "Then" and so forth is easy to understand. Regarding the phrase "having made offerings with the mudrās of incense and so forth": having taken the external incense and so forth with the mudrās of the Vajra Incense and so forth, one should make offerings to all the deities of the maṇḍala with the syllable "Bhyo" itself. Then, with "Bhyo," the master should bestow upon the disciples the outer essence-mantra "Arāli," and he should also give them the emblems of Mahākāla and the others, such as the khaṭvāṅga and so forth.
Regarding the passage beginning with "Then" and so forth: having thus given them their respective emblems, [he addresses] all sentient beings—those malevolent ones who cause harm to many sentient beings—
"You must seal those who harm the Three Jewels; you must consume those who revile the samaya; and you must not reveal your mantras to those who revile the maṇḍala. These three samayas grant you the siddhis of yoga." Thus the master should teach the samayas to the disciple.
"The fierce samaya is the trident" refers to the three-pronged trident. "Sealed by the mamos" refers to the activity of sealing performed by the hosts of mamos, and the fact that you must never speak of their heart-essence. "If you transgress, your heart will be constantly destroyed" means that your heart will be destroyed by the fierce trident, and your heart will be constantly sealed by the activity of sealing performed by the mamos. "If" means "if you transgress."
Then, regarding the phrase "Then..." and so forth: thereafter, one should train in the wisdom of all the mudrās, such as the mahāmudrā. Having trained, one should perform the dance offering with the master's action mudrās, make offerings to the maṇḍala with flowers and so forth, and present the torma within the maṇḍala. Then, one should satisfy the disciples with all the foods, snacks, and drinks offered within the maṇḍala.
One should withdraw the maṇḍala exactly as it was and then emerge. Regarding the phrase "the maṇḍala of the mudrās," "mudrā" refers to the forms of Vajreśvarī and so forth, and the "maṇḍala" is the maṇḍala itself. "The samaya of all siddhis" refers to the cause that brings all siddhis to completion; thus it is so named. This is what is being shown: having performed the application of Mahākāla as explained in the maṇḍala of the Mātṛs, one should meditate on this maṇḍala of the Mātṛs from the meditation on the three samādhis until the signs and the authorization are obtained. Then, in the center of the maṇḍala site, one should meditate on the three samādhis of the maṇḍala of the host of Mātṛs. Having placed the maṇḍala in the direction of the sky as before, at sunrise, one should lay out the lines for a square facing north. It should be drawn with the five colors, such as red and so forth, or with red, or with blood. In its center, one should draw Mahākāla in a dancing posture, holding a khaṭvāṅga and a lotus in his ten hands, as one pleases. On its northern side is Rudra holding a trident in his hand. In the east is Brahmāṇī holding a rosary in her hand. In the south is Viṣṇuṇī holding a wheel in her hand. In the west is Kumārī holding a bell in her hand. In the northeast is Kālī holding a sword in her hand. In the southeast is Mahākālī holding a dagger in her hand.
In the southwest, one should draw the female eater holding fangs in her hand. In the northwest corner, one should draw the rākṣasī holding a khaṭvāṅga. In the center of the gates, on the right side, one should draw Śāntī and Bheruṇḍā; on the left side, one should draw Caṇḍī and Bhairavī. These should be drawn holding, in order, the emblems of a skull-cup, bone, chain, vulture, and cat.
Having thus drawn the maṇḍala through the application of Mahākāla, one should recite the syllable bhyoḥ one hundred and eight times over all the vases, the full vases, and the lotus vessels, using a khaṭvāṅga held with the Mahākāla samaya-mudrā and a branch of flowers. Then, open the gates of the maṇḍala as they are, and offer the water for the feet with the Mahākāla samaya-mudrā while reciting bhyoḥ to Mahākāla and his retinue. Present the vases and the full vases, place a red skull-cup before Mahākāla, and offer garments, canopies, and so forth. Worship with the five types of offerings, worship also with one's own action-mudrās, offer the outer torma, and perform the fire sacrifice.
Then, recite bhyoḥ over blue cloth: with one piece, make a lower garment; with the second, make an upper garment. Furthermore, recite bhyoḥ over another piece to veil one's face, and perform the four prostrations. Then, generate the mind of awakening and likewise visualize a vajra at one's own heart.
Looking toward the door, one should empower oneself with the water from the vase situated outside. Holding a flower in the hand and taking up a flower garland with the mudrā of the Śāntī messenger, one should enter the maṇḍala while reciting "vajra vajra bhyo." Then, having circumambulated the maṇḍala three times and prostrated to Mahākāla on the right and left, one should sit before him and say: "jaḥ hūṃ vaṃ hoḥ prasiddhyamām." Then, having drunk the vajra water, one should cause the descent [of the deity] upon oneself while reciting "a" one hundred times. Furthermore, with the left wrathful fist, one should open the Vajrasattvī and, reciting "a" in the same manner, cause the descent upon oneself. Then, with "bhyo," one should cast the flower. Then, having taken it, one should bind it upon one's own head. Then, one should remove the face veil. Then, while reciting that [mantra], one should view the maṇḍala starting from the eastern quarter. Then, having bound the mudrā of the Śāntī messenger with "tiṣṭha vajra" and so forth, one should release it at one's own heart. Then, having bound the mudrā of Mahākāla, one should gaze at him with a wrathful look and perform the recitation until Mahākāla grants his vision and bestows one's own siddhi. Then, again gazing at Mahākāla with a wrathful look and prostrating by circling the vajra palms, one should receive the flowers and so forth, as well as the empowerments.
Alternatively, one should take up the khaṭvāṅga held by the samaya-mudrā of Mahākāla and the victory vase made from a flowering branch, reciting the previously explained vase mantra over them in the same manner. Having blessed oneself as Mahākāla, one should draw a variegated lotus within the outer maṇḍala and sit upon it in the great mudrā of Mahākāla. One should worship oneself with flowers and so forth, take the water for the offering, and then take water from the victory vase with the vajra-fist while reciting "oṃ vajra abhiṣiñca bhyo," thereby conferring the empowerment upon oneself; one should also drink that water.
Then, one should confer the empowerment upon oneself with the jewel crown and the skull-cup empowerment mudrās. Taking the khaṭvāṅga together with the bell while reciting "bhyo," one should receive the name empowerment while reciting "bhyo," and for the lord empowerment, one should also hold that very khaṭvāṅga. The previously explained passage beginning with "all the worlds" is the suchness. One should ring the dharma-bell. The passage beginning with "for the benefit of all sentient beings" is the dharma. One should bless oneself with the great samaya-mudrā. In that regard, the samaya is as follows:
"Sealing all sentient beings,
One should consume those who hate the samaya.
The mantras should not be revealed;
The samaya-yoga bestows accomplishment.
The fierce samaya is the spear-point,
The sealing of the nature of the mātṛs."
If the samaya is transgressed, your heart will be constantly destroyed. Then, having made offerings to oneself with flowers and so forth, and having received the permission and the empowerment through one's own mudrās, one should prostrate to Mahākāla and take up the syllable bhyaḥ and the four mudrās of one's own deity. Then, while reciting bhyaḥ kha, one should present the torma to Mahākāla together with the assembly of mamos and taste eight drops of blood. Then, sitting in front of Mahākāla, one should take up a black skull-cup; if one recites ha ha ha ha ha while using the thumb and ring finger, one will travel through the sky in that very instant. Furthermore, having performed the self-consecration and so forth, one should utter one's own name. Then, the maṇḍala should be accomplished as a vajra. Then, while reciting bhyaḥ bhyaḥ, one should perform a dance of offerings to the maṇḍala with flowers and so forth, and summon [the deities] with this essence mantra: araḷi bhyaḥ bhyaḥ, using the hook of the khaṭvāṅga for Mahākāla together with the assembly of mamos. Then, all the mamos will assemble and let out the howl of a jackal. The hosts of ḍākinīs will also assemble. Regarding the samaya mudrā of Mahākāla, making the index finger into a hook is the "hook of the khaṭvāṅga." Then, having cleared away obstacles with the Vajrayakṣa, one should perform the binding of the boundaries, the binding of the maṇḍala, and the construction of the fence and the lattice, and bind the gates of the maṇḍala with the vajra-fist.
Vajrapāla should don all the protective armor and, with the syllable bhyaḥ, present the offering water to Mahākāla together with the assembly of mamos. Then, using the samaya mudrā of Mahākāla and the mantra bhyaḥ dṛśya, one should visualize him and his retinue. Reciting jaḥ hūṃ baṃ hoḥ samaya stvaṃ samaya stvaṃ ahaṃ bhyaḥ three times, one should perform the accomplishment.
Then, as before, one should visualize a vajra on one’s own tongue and visualize the syllable bhyaḥ on the tongues of Mahākāla and the others; this is the mudrā of all the deities here. Then, from the syllable a, one should visualize a crossed vajra at one’s heart and, in the manner of a dance, bind the mahāmudrās of Mahākāla and the others with the syllable bhyaḥ; this is their karmamudrā. Then, at one’s heart, one should visualize a wrathful vajra with the syllable hūṃ and, in accordance with how they were drawn, bind the mahāmudrās of Mahākāla and the others with the syllable bhyaḥ.
Then, with the vajra-ratna and skull-cup mudrās, one should confer empowerment upon Mahākāla and his retinue. With the syllable bhyaḥ, one should present the offering water to Mahākāla and his retinue, and having made the five types of offerings, perform the karmamudrā and the dance offering. Binding the mudrā of the messenger Śāntī, one should perform the recitation of bhyaḥ until the sound of bhyaḥ is heard from the maṇḍala. Then, everyone except the master should depart as they came.
They will enter and attain [the state], except for those of a malevolent samaya. Then, the disciple, holding flowers in their hand and with eyes covered by a cloth, should be introduced by the master according to the ritual for the master’s own entry using the samaya-mudrā of Mahākāla. Once they have entered, the disciple, holding flowers in their hand, should be addressed as follows: "Are you without fear?" To this, the disciple should reply, "I am without fear." Then, the master should proclaim the great sound "Bhyo!" into the disciple's ear. Having proclaimed it, the disciple should cast the flowers, and this is done with the sound "Bhyo!" itself. Then, whichever deity the flowers fall upon will be accomplished for this person. If they do not fall [on a deity], they should be made to cast them again and again. Then, by virtue of where they fall, the disciple will become wrathful and will individually attain the yoga for performing the activities of their own deity. Then, having taken the flowers with the sound "Bhyo!" itself, they should be bound to the disciple's head. Then, with that same [mantra], the face covering should be removed. Then, while reciting that very [mantra], starting from the gatekeeper, the maṇḍala should be shown. Having also bound the samaya-mudrā of Mahākāla, it should be released in the same way upon the disciple's heart. Then, having blessed the form of Mahākāla and so forth, the fee should be accepted, and having made offerings with the mudrās of incense and so forth, the empowerment should be conferred according to the ritual. In this context, a great beast should be accepted as the fee.
Then, having commanded, "May it be so for this," one should give it to one's own person. Then, the master should take that person and, for the sake of protection, fill an image made of dough with blood, both cooked and uncooked. Then, having taken that, one should give it to the excellent disciple together with the assembly of Mahākāla and the mātṛs, and say these words: recite "Bhyo Bhyo" twice, and while reciting that very [mantra], give it; the master and the entire assembly of disciples should eat that image. Why is that? Because in the Buddhist tenets, taking life is not permitted, as it is the cause of the great hells such as Raurava. Therefore, the Blessed One, the Great Vajradhara, said, "One should make an image of dough." From that point on, the disciples will not be killed by the assembly of ḍākinīs. Then, having taken two drops of human blood, one should utter "Ha Ha"; by such means, the disciple will attain accomplishment. Then, as before, one should teach the samaya and the suchness of the dharma. From that point on, whoever eats the great meat (mahāmāṃsa) without fault while reciting "Bhyo" will, before long, achieve yoga. Even those pure beings who do not eat it will achieve accomplishment through recitation and meditation, and they will have no fear of the assemblies of ḍākinīs. Then, one should bestow this samaya upon them.
One should train in the wisdom of the mudrā. In this regard, the samaya is as follows: "You must never abandon the Dharma; you must not be separated from the samayas; those seized by the ḍākinīs must not be released; and one must not despise the ḍākinīs. Why? Because they are like a mother and a daughter." What is the Dharma here? It is the sealing of all. What is the samaya here? It is the knowledge of all mudrās. What is being seized by the ḍākinīs here? It is the essence. What is the discipline here? It is the practice of celibacy. From that point on, the wisdom of the ḍākinīs will be accomplished.
Having bound the samaya-mudrā of Mahākāla, by uttering "Bhyoḥ," one will cause all ḍākinīs to be destroyed, harmed, separated, put to sleep, deluded, killed, and so forth. Raising the three middle fingers of the left hand and extending the hand upward toward the direction of Nairṛti, one should bend the right hand over it; holding a three-pronged banner with the hand, and a skull-cup with the thumb and ring finger, this is the Wrathful One. With an unblinking, wrathful gaze, one seals all things and, in coordination with the mantra "E Āralli Bhyoḥ," performs all activities while reciting "Bhyoḥ" and the remaining action mudrās. This concludes the explanation of the maṇḍala of the Mātṛkās from the Śrīparamādya, as taught in the section on the Prajñāpāramitā.
Beginning with the beings to be tamed by the Three Brothers, the passage starting with "Then, Madhukara and so forth" teaches the maṇḍala of the Three Brothers. The word "then" (tatas) indicates immediate succession; it means "immediately following the initial application." In this context, the initial application samādhi is precisely that which was taught as the maṇḍala of the Mātṛs. Regarding "Madhukara and so forth": Brahmā, who assumes the form of the Lord of the Desire Realm, is Madhukara. Those who are the first among them are called "Madhukara and so forth," namely the Three Brothers: Madhukara, Jayanta, and Sarvārthasiddha. Maheśvarī, who assumes the form of Subhaga, is Jayanta. Viṣṇu, who assumes the form of Vasanta, is Sarvārthasiddha. As it is said:
"Brahmā is the emanation of desire,
Rudra is the samādhi of intense hatred,
And Viṣṇu is taught as delusion;
Thus the three worlds are blessed.
Desire is explained as Madhukara,
Hatred is renowned as Jayanta,
And delusion is established therein—
These are the secret names in all cases."
"Having prostrated to the Blessed One" means bowing deeply to the Great Vajradhara. "With one voice" is easy to understand. Thus, the explanation beginning from "then" up to the word "svā" is as follows:
The three samādhis have been taught. One should understand that this was taught beginning from the Guhyasamāja. Now, in order to demonstrate the meaning of the statement, "Those who have obtained the samaya and empowerment should perform recitation and meditation," the extensive ritual procedures for the master and the ritual for the entry of the disciples and so forth are taught by the words "Then," and so on. The word "then" is as before; it means immediately following the three samādhis. The phrase "of this," and so forth, is easy to understand. Regarding the words "In all the corners of the portals," and so forth: starting from the eastern gate, the gaṇas, the weapons, the messengers, and the servants should be placed. On the deity-platform of the outer maṇḍala, starting from the siddhas, the four types of gaṇas should be placed. Regarding the words "Outside," and so forth: silk and supreme banners—that is, the most excellent ones—along with garlands of bells and the finest banners, as well as full vases and the finest musical instruments—that is, the most excellent ones—should be placed. "One should enter with all the mudrās" means that one should enter while binding all the samaya-mudrās, such as the three-pronged one. "The three worlds" refers to the celestial world, the intermediate space world, and the terrestrial world. "The three realms of existence" refers to the realm of desire, the realm of form, and the formless realm. The "three lower realms" are the hells, the animal realm, and...
[They are] the piśācas. The "three offerings" are the offerings made by the three brothers. The "threefold" refers to the three types of offerings categorized by attachment, aversion, and delusion. "Concealed" means they are blessed in the form of the three types of persons. Regarding the phrase "Then," and so forth: having thus performed the activities, one should summon [them] with the hook of the right index finger, using the mudrā marked by the trident. Then, with a garland together with a bell, when the three brothers described here arrive, everything will be moved. "Having brought them all down, they should be introduced in that manner" means that all the disciples are brought down, and they should be introduced by the master's entry. The phrase "Then," and so forth, is easy to understand. "One should not show that reality to others" means that "others" refers to those who have not entered the maṇḍala; to them, the reality described in the passage beginning "The supreme of the three worlds, the three existences," and so forth, should not be explained. Regarding the phrase "Then," and so forth: "song, dance, music, laughter," and so forth, is merely for the sake of understanding. "Joy" is play; thus, song, dance, music, laughter, joy, and eating—the satisfaction arising from these is called "vigilance" through the force of mental happiness. "Having also performed the offering of mudrās and the music of dance" means that the action mudrās and so forth of the three brothers are the "mudrās and the music of dance," and with those, one should make the offering.
Thus, having performed the offering of the dance of mudrās, the phrase "together with that mudrā" means that one should bind the samaya-mudrā of the vajra-fist and recite "vajra-muṣṭi vaṃ." The phrase "then," and so forth, is easy to understand. The "maṇḍala of the samaya-mudrā" refers to the fact that the natural purity of all phenomena is not to be transgressed, and is thus called "samaya"; it is the perfection of wisdom (prajñāpāramitā). The maṇḍala that arises from that and teaches it is also called the "maṇḍala of samaya," which means a maṇḍala in which the dharma-mudrā of the outer vajra family is primary.
The meaning of this should be understood as follows: with "vajra-añjali," one binds the vajra-palms; then, with "vajra-bandha," one binds the vajra-binding; and with "vajra-bandha-traṭ," one releases the vajra-binding at the heart. Then, with "vajra-āveśa," one binds the samaya-mudrā of the vajra-descending and, with the syllable "a," causes it to descend upon oneself. Then, with "tiṣṭha vajra" and so forth, one releases the mudrā of descent at one's own heart. One should visualize the letter "sva" upon the five-pronged vajra residing at one's heart and meditate on all phenomena as being without self. Then, one should visualize one's own mind as a moon maṇḍala formed from the sixteen vowels together with the "sva," and upon that, visualize the letters from "ka" to "kṣa" like stars.
From the union of those two, one should visualize a second moon maṇḍala. Upon that second moon maṇḍala, one should also visualize the syllable SVA. From the two moon maṇḍalas, one should visualize a five-pronged primordial vajra and recite SVA itself. Then, one should visualize the vajra, the flower, the bow and arrow, and the skull cup from the syllable SVA. Having visualized SVA in the center of the arrow, and having visualized SAṂ BAṂ HAṂ for the mudrās of the arrow, the bow, and the skull cup, one should visualize oneself as Vajrasattva through the application of the blessing of the mudrā into the being. Then, from SVA, one should visualize oneself in the form of the Three Brothers, Vajrasattva, and recite MAHĀSAMAYA SAṂ BAṂ HAṂ. One should meditate on oneself as the Great Samayasattva. Then, having bound the samaya mudrā of the Three Brothers, one should recite SAMAYASTVAṂ and meditate on oneself as the Samayasattva itself. Then, reciting SAMAYASATTVA ADHIṢṬHA SVĀM, one should consecrate the heart, the brow, the throat, and the crown of the head with that very samaya mudrā of the Three Brothers. Then, one should bind the samaya mudrā of the Three Brothers. Having bound it, one should recite SVA A and generate the mudrās of the arrow, the bow, and the skull cup in front. Then, one should visualize SVA in the center of the arrow, and the arrow, the bow, and...
One should meditate on the pride of the mudrā, thinking, "I am the skull-cup mudrā," and recite "SVA" for that mudrā. One should then contemplate that [the deity] has completely transformed into the essence of the Three Brothers, reciting "BHRATRITAYAM AHAM." Then, having summoned the Three Brothers there with the vajra-hook and so forth, having caused them to enter, bound them, and brought them under control, one should gaze upon them with the samaya-mudrā of the Three Brothers while reciting "SVA DRISHYA." Reciting "SVA," one should insert the right index fingers of those two [deities] as hooks into one's own body. Having bound the very samaya-mudrā of the Three Brothers, one should utter "SAMAYA STVAM." One should visualize a mandala of light and recite "JAH HUM BAM HOH SAMAYA STVAM SAMAYA STVAM AHAM SVAH," contemplating that the Three Brothers and oneself have become one. Then, one should visualize a vajra on the tongue and likewise visualize "SVA." One should visualize a crossed vajra at the heart from the syllable "A" and bind the action-mudrā of the Three Brothers. One should visualize a five-pronged vajra from "HUM" and bind the great mudrā of the Three Brothers. Then, having conferred empowerment with the vajra-jewel mudrā, one should also receive the empowerment of the arrow, the bow, the skull-cup mudrā, and the name empowerment. Reciting "SVA" itself, one should receive the lord empowerment, uphold suchness, the Dharma, and the samaya, and worship oneself with flowers and so forth, as well as with one's own action-mudrās.
One should generate the pride of thinking, "I am the Three Brothers," and meditate according to the samādhi. Then, one should meditate on this maṇḍala daily through application until the signs and the authorization are obtained. Then, having meditated on the three samādhis in the center of the maṇḍala site, one should lift and place the maṇḍala in the direction of the sky by means of the samaya-mudrā of the maṇḍala. Then, at the time of sunrise, one should lay out the lines exactly as prescribed: a square with four corners and four doors. In its center is a second maṇḍala in the shape of a bow, half the size of the former; in its center, a lion throne is prepared. In the center of that, the Three Brothers are to be drawn in succession: in the middle is Jayanta, to his right is Madhuka, and to his left is Sarvārthasādhaka. All of them are depicted wearing armor, holding skull-cups in their right hands and bows and arrows in their left, smiling slightly and appearing wrathful. Among them, Jayanta is white, Madhuka is yellow, and Sarvārthasādhaka is green in color. At the eastern door is Siddha, white in color, with three eyes, holding a trident in his hand. In the south is Vardhana, yellow in color, holding a treasure vase in his hand. In the west is Mahān, pale red in color, holding a flower casket in his hand. In the north is the black Yakṣa, holding fangs in his hand, having the form of a yakṣa.
In the southeast corner of the outer maṇḍala’s deity platform, one should draw Caṇḍī, black in color, holding a staff in her hand. In the southwest, Krodha, black in color, holding a snake. In the northwest, Uttama, black in color, holding a wheel. In the northeast, Māraṇa, black in color, brandishing a sword in her hand. Here, the heart mantra of all these deities is svā.
Having thus drawn the maṇḍala, one should recite svā one hundred and eight times over all the vases and the full vases, using a trident marked with the spear mudrā and a branch of flowers. Then, opening all the doors of the maṇḍala, one should offer the arghya water to the Three Brothers and their retinue with the mantra svā. One should present the vases, the full vases, the canopy, and so forth, and worship with the five types of offerings. One should also worship with one’s own action mudrās and worship externally with song, dance, and the like. Having offered the outer bali offering, one should perform the fire ritual (homa).
Then, having recited svā over fine garments, one should use one to make a lower garment, a second to make an upper garment, and a third to veil one’s own face. Having performed the four prostrations and generated the mind of awakening (bodhicitta), one should generate a vajra at one’s own heart as before. Looking toward the eastern door, one should empower oneself with the water from the vase situated outside. Binding the mudrā marked with a trident, one should hold a flower garland and recite vajra vajra svā.
One should enter the supreme maṇḍala of the master while singing songs, playing musical instruments, and performing dances. Then, sitting before the Three Brothers, one should say: jaḥ hūṃ baṃ hoḥ prasiddhye māṃ. Then, having drunk the vajra water, one should recite the syllable a one hundred times and cause it to descend upon oneself. Again, with the left wrathful fist, one should open the Vajrasattvī mudrā and, reciting a in the same manner, cause it to descend upon oneself. Then, reciting svā, one should cast the flower. Then, having taken that very [flower], one should bind it to one's head. Then, with that same [flower], one should remove the blindfold. Then, reciting that same [mantra], one should view the maṇḍala, beginning from the eastern direction. Then, having bound the mudrā marked with a trident, one should release it at one's own heart with the words tiṣṭha vajra. Then, having bound the great mudrā of the Three Brothers, one should gaze at it with a wrathful vajra-vision and recite svā until one has been granted the vision and the siddhis are bestowed. Again, having gazed at it in that same way, one should perform the vajra-palms gesture and prostrations, and then receive the flowers and so forth, as well as the empowerments. In that regard, first of all, there is the trident marked with a trident that is fully grasped.
Recite the previously explained mantra over the victory vase from the branch of the flower. Then, having blessed oneself as the Three Brothers, draw a multicolored lotus within the outer maṇḍala. Upon that, place a lion throne with the syllable svā itself. Sitting there in the great mudrā of the Three Brothers, worship oneself with flowers and so forth. Taking the water for the offering, take water from the victory vase with the vajra-fist and, while reciting oṃ vajra abhiṣiñca svā, confer the empowerment upon oneself and also drink that water.
Then, with the mudrā of the precious crown, confer the empowerment of the precious crown and the silk pendants. Taking the bow, arrow, and bell together with the syllable svā, confer the name empowerment and the lord empowerment of the Three Brothers using the syllable svā itself. Worship the maṇḍala with an offering of flowers, and worship oneself as well with the five types of offerings and the mudrā offerings. Having received the empowerment of permission, prostrate to the Three Brothers. Holding the training in the wisdom of the four mudrās with the syllable svā, perform the self-consecration and so forth. Recite your own name and say these words:
"Supreme in the three worlds, supreme in the three states of existence,
Supreme in the three lower realms, the three and the threefold;
The accomplished, well-endowed, and hidden one—
Always [grant] all siddhis!"
Then, having established the maṇḍala with the vajra,
Having performed the gathering, from the mudrā marked with a trident, make the right index finger into a hook and, while reciting "SVA," cause the Three Brothers together with their retinues to enter the maṇḍala. Having cleared away obstacles with the Vajrayakṣa, one should bind the maṇḍala and bind the boundaries. Then, having secured the gates of the maṇḍala with the vajra-fist, one should don all the armor of protection with the Vajrarakṣa. With "SO," offer the arghya water to the Three Brothers and their retinues. Having bound the trident-marked [mudrā], look [at them] while reciting "SVA DṚŚYA." Then, reciting "JAḤ HŪṂ BAṂ HOḤ SAMAYA STVAṂ SAMAYA STVAṂ AHAṂ SVA" three times, one should perform the accomplishment.
Then, likewise, visualize a vajra on one's tongue; visualizing "SVA" on the tongues of the Three Brothers and so forth is their dharma-mudrā. With "A," visualize a variegated lotus and a variegated vajra at one's heart, and in the manner of a dance, one should bind the mahāmudrā of the Three Brothers; this is the karma-mudrā here. With "HŪṂ," visualize a five-pronged vajra at one's heart, and one should bind the mahāmudrā of the Three Brothers and so forth, in accordance with how they are depicted, while reciting "SVA." Then, confer empowerment upon the Three Brothers and so forth with the Vajraratna-mudrā. With "SVA," offer the arghya water to the Three Brothers and their retinues, and worship them with the five types of offerings.
Having made excellent offerings with the action mudrās and having received the authorization to enter the disciples, one should enter them in the manner of one’s own entry. Then, having performed everything, the samaya should be bestowed:
“If the samaya is transgressed,
One will go to the realm of those who kill their father,
And to the realm of those who kill their mother;
To that very realm one shall go.
One should always rely on the sublime,
And completely abandon the non-sublime.
One should not teach the reality to others;
One should always accomplish the three brothers.”
This is the samaya. The remaining points should be understood according to the manner previously explained.
The explanation of the King of Rituals of the Three Brothers from the Śrīparamādya is complete.
Thus, having taught the ritual of the Three Brothers starting from the sentient beings to be tamed by them, now, in order to explain the ritual of the Four Sisters starting from the sentient beings to be tamed by the Four Sisters, the passage beginning with “Then” and so forth was spoken. Here, the first meditative absorption (samādhi) of the preliminary application should be understood as that which was taught in the maṇḍala of the Three Brothers. Now, the second is taught by the passage beginning with “Then” and so forth. The word “then” (tatas) means immediately following; the meaning is “immediately after the preliminary application.” The explanation from “by the Four Sisters” up to “haṃ” is easily understood. By these, the second meditative absorption is explained. Then, starting from the assembly, it should be known as the third.
In order to demonstrate the meaning of the statement, "Those who have obtained the samaya and empowerment should perform recitation and meditation," the extensive ritual procedures for the master’s activities and the entry of the disciples and so forth are taught, beginning with the words, "Then, this..." The word "then" is as before, referring to the immediate succession of the supreme activity samādhi. "This" refers to the syllable Haṃ. Regarding "circular" and so forth: one should lay out the lines for a perfectly circular maṇḍala, starting from the northeast corner with a cord attached to the ritual stake. Then, uttering Hūṃ, one should extract the stake and fill the hole with the five colors, making it level. Then, with two boundary cords, one should divide that maṇḍala into four sections. Then, in those four gates, on the eastern maṇḍala, one should draw Nandā facing east, holding a bow and arrow, and colored red. On the southern maṇḍala, one should draw Māraṇī facing south, holding a sword and shield in her hands, and black in color. On the western maṇḍala, one should draw Vārāhī facing west, holding a golden treasure in her hand, and golden in color. On the northern maṇḍala, one should draw Siddhā facing north, holding a śakara and a long knife, and white in color. Regarding "on the outside": in the center of the four gates, one should draw the limbs marked by Nandā and the others, starting from the eastern gate as appropriate.
Then, regarding the passage beginning with "the master" and so forth: having drawn the dharma-maṇḍala, one should enter while reciting "HŪṂ," holding a bell in the right hand and a khaṭvāṅga in the left. Then, regarding the phrase "one should present the mudrās and the offerings of dance," this means one should perform the dance with the four action-mudrās. Regarding the phrase "all the accomplishments desired in the mind," this is self-evident. Regarding the phrase "the action-maṇḍala," the maṇḍala in which the sequence is primary and the activity of diligence is primary is the action-maṇḍala. This is what is being shown: having performed the application of Nandā according to the ritual explained in the section on the Three Brothers, one should meditate preceded by the cultivation of samādhi until this maṇḍala of the Four Sisters is directly perceived. Then, having meditated on the three samādhis in the center of the maṇḍala, one should seal the maṇḍala in the direction of the sky with the samaya-mudrā of the Four Sisters, place it as it is, and follow the rituals of the consecration. Furthermore, at the time of sunrise, having placed that maṇḍala in the sky in that same way, one should strike the lines. Then, one should draw it with the divine pride of the four goddesses as previously explained. Moreover, one should draw an arrow and a bow at the eastern gate; a sword together with a shield in the south; a treasure vase in the west; and at the northern gate, a skull-cup together with a long knife, marked with the syllable "HAṂ."
Then, with the vajra held by the samaya-mudrā of the four sisters, one should recite "Ho" one hundred and eight times over each of all the vases and the full vases, using a branch of flowers. Forming the vajra-binding gesture, join the tips of the right index and middle fingers; then, joining the tip of the right ring finger with the tip of the left little finger and holding them there, this is the samaya-mudrā of the four sisters.
Then, open the doors of the maṇḍala as they are, and with the syllable "Haṃ," offer the drinking water to the four sisters. Offer the vases, the full vases, the canopies, and so forth, and worship with the five types of offerings. Worship them perfectly with your own action-mudrās, and have them perform offerings of song, dance, and so on outside. Then, offer the torma outside.
Then, having performed the fire ritual, recite "Haṃ" over fine garments. With one, make a lower garment; with the second, an upper garment; and with the third, cover your own face. Perform the four prostrations, generate the mind of awakening, and as before, visualize a vajra at your heart. Facing the eastern door, empower yourself with the water from the vase situated outside. Ring the bell with the right hand, hold the khaṭvāṅga with the left hand, and reciting "Vajra Vajra," enter the maṇḍala.
Then, having prostrated and circumambulated the maṇḍala three times, sit in front and speak as follows:
JAḤ HŪṂ BAṂ HOḤ PRASIDDHYA MĀṂ. Then, having drunk the vajra-water, one should recite "A" one hundred times while causing [the deity] to descend into oneself. Furthermore, with the wrathful fist of the left hand, one should open the Vajrasattvī and, reciting "A" in the same manner, cause [the deity] to descend into oneself. Then, one should cast the flower with the syllable HAṂ. Then, having taken it, one should bind it to one's own head with that very [syllable]. Then, with that very [syllable], one should remove the face veil. Then, reciting that very [syllable], one should gaze at the maṇḍala, beginning from the eastern direction. Then, having bound the mudrā of entry, one should release it at one's own heart with "TIṢṬHA VAJRA" and so forth. Then, having bound the mahāmudrā of Nandā, one should gaze at her with the vajra-gaze and recite "HAṂ" for as long as she does not manifest her own form and bestow her own siddhi. Furthermore, having gazed at her with the vajra-gaze and performed prostration by circling the vajra-palms, one should receive the empowerment with flowers and so forth. In that regard, first of all, from the victorious vase—which is held by the samaya-mudrās of the four sisters and contains a vajra and a flower branch—one should recite "OṂ MAHĀSUKHA VAJRA AMOGHA" and so forth as before. Having blessed oneself in the form of the Three Brothers, one should draw a variegated lotus in the center of the maṇḍala. Sitting in the center of that with the mahāmudrā of the Three Brothers, one should perfectly worship oneself with flowers and so forth.
Having accepted the offering water, take water from the Victory Vase with the vajra-fist and, reciting "Oṃ vajra abhiṣiñca haṃ," perform the self-consecration and also drink that water. Then, with the mudrā for the consecration of the precious crown and the silk pendants, confer the consecration of the precious crown and the silk pendants. Taking the khaṭvāṅga together with the bell while reciting "haṃ," and while reciting "haṃ" itself, receive the name consecration and the lord consecration. Worship oneself with flowers and so forth, and having also worshipped with the activity mudrās of the four goddesses, one should receive the authorization and the consecrations. Then, having prostrated to the four goddesses and having grasped the four mudrās while reciting "haṃ," perform the self-blessing and also recite one's own name. Then, the maṇḍala should be accomplished with the vajra. Then, having performed the withdrawal, while reciting "haṃ," one should enter the maṇḍala of the four sisters with the secret hook. Then, having cleared away obstacles with the Vajra Yakṣa, perform the binding of the boundaries, the binding of the maṇḍala, and the construction of the fence and the lattice. Having secured the gates with the vajra-fist, don the armor of all those protected by the Vajra Protector. Having offered the offering water to the four sisters with "haṃ," look at the four sisters with the samaya-mudrā of the four sisters while reciting "haṃ dṛśya," and then "jaḥ hūṃ baṃ hoḥ samaya stvaṃ samaya stvaṃ."
Recite "Ahaṃ" three times and perform the practice. As before, visualize a vajra on one's own tongue, and visualize the syllable "Haṃ" on the tongues of those [deities] as well; this is the dharma-mudrā here. Here, visualize a crossed vajra (viśvavajra) arising from the syllable "A" at the heart, and while reciting "Haṃ" through the application of dance, one should bind the great mahāmudrā of the four sisters. This is their karma-mudrā. Visualize a vajra arising from "Hūṃ" at one's own heart, and while reciting "Haṃ," one should bind the great mahāmudrā in accordance with how they are depicted in the drawings. Then, confer empowerment upon them with the vajraratna-mudrā, offer the water for the face with "Haṃ," and perform the five types of offerings and the four types of karma-mudrā offerings. Having prostrated, receive permission to enter for the sake of the disciples, and enter by means of the application of one's own entry. Then, one should perform all of one's own rituals for them. This concludes the explanation of the maṇḍala of the four sisters from the first section of the Śrīparamādya. Regarding the ritual of the preliminary service and the ritual of accomplishment for the two types of cloth paintings explained in the great maṇḍala of Vajrasattva, these should be understood individually for all maṇḍalas. The so-called "External Vajra Family Ritual" refers to the fact that the great bodhicitta and the essence of Akṣobhya are the vajra. The nature of the Buddha maṇḍala arising from that is the unsurpassed Vajra Family.
The nature of the maṇḍala, which arises from the contaminated bodhicitta of the stage of engagement through aspiration and so forth, and which consists of the deities from Vajreśvara up to the four sisters, is the external Vajra family; its conceptualization is as previously explained. Thus, after the section on the Perfection of Wisdom has taught the conceptualizations of the fifteen maṇḍalas, the following is now taught: having drawn the supramundane maṇḍalas, the master should request the deities to depart as they are. Having dissolved the emanations into his own body and recited the four modes of the Perfection of Wisdom as taught in his own conceptualization, he should recite the four words of the Perfection of Wisdom. By being inspired through intense devotion to their meaning and through intense devotion to the assembly of all the Tathāgatas, he should abide in the form of Vajrapāṇi himself. Having been gladdened by the words "Excellent!", he should perform self-protection and then arise. In order to demonstrate this meaning, the words "Then" and so forth were spoken. The word "then" is a term that indicates immediate succession; it means that immediately after having drawn the maṇḍalas as described and having requested them to depart as they are, and after having dissolved them into his own body. "The Blessed One" refers to Vairocana. "Tathāgata" means all the Tathāgatas.
Regarding the phrase "ultimately reached by the infinite and the boundless": therein, "infinite" refers to the expanse of phenomena (dharmadhātu) and the expanse of space. That itself is "boundless"; because it is both infinite and boundless, it is "the infinite and the boundless." That very infinity and boundlessness is the "ultimate," and whatever is complete is "ultimately reached by the infinite and the boundless." If one asks what its phenomena are, it is said: "because it possesses the nature of phenomena that is boundless and ultimate." "Boundless" refers to the aforementioned expanse of phenomena and the expanse of space. Its "ultimate" refers to possessing this nature of phenomena that pervades the expanse of phenomena and the expanse of space; thus, it is called "possessing phenomena that are boundless and ultimate." This is the meaning of "pervading all," because it acts for the benefit of migratory beings through the saṃbhogakāya and nirmāṇakāya. Furthermore, in order to bless this ritual as ultimate, it should be connected to the statement: "this way of the perfection of wisdom is explained." The word "furthermore" (yang) refers to what has already been explained. If one asks why it is explained, it is said: "this" and so forth. "This ritual" refers to the fifteen conceptualizations just explained. "Ultimate" means that these have been explained in their complete perfection. Its "blessing" is the establishment [of the teaching] by a master so that, until the end of time, the desired aims of those to be trained are fulfilled. Because it is both phenomena and all, it is "all phenomena," which is the ultimate of the fifteen conceptualizations.
The equality of these is suchness (tathatā). Even by way of the maṇḍala and so forth, it is the activity for the benefit of beings that remains indivisible until the end of time. Its culmination is perfection; having been correctly summarized by a text that is measurable and finite, it is explained through correct integration. Its blessing is the vajra-like blessing of the equality of all phenomena, which is the manner in which the perfection of wisdom (prajñāpāramitā) is taught; it is that which is called by that name, the teaching of the manner of the perfection of wisdom. The word "this" is spoken having placed it in the mind. The word "explained" means "spoken." What is that very thing? It is "because the perfection of wisdom is infinite." Here, "perfection of wisdom" refers to the wisdom of the selflessness of all phenomena and is characterized by the great bodhicitta. That also pervades everything; therefore, the perfection of wisdom is infinite, and its very nature is infinity. By that, all Tathāgatas become infinite. Here, "Tathāgata" refers to all the Tathāgata families and all Tathāgatas. Their infinity is the very vajra body, speech, and mind that constantly pervade the entire expanse of space. The wisdom of the selflessness of phenomena and...
The meaning is that, for the sake of those to be trained, all the Tathāgatas and the families of Tathāgatas who arise from primordial wisdom pervade the sky without reaching a final limit. Here, the perfection of wisdom is the primordial wisdom equal to space and the perfection of generosity. Its boundlessness is the nature of the signless door of liberation; through that, all Tathāgatas become the boundlessness of all vajras. Because they are both vajras and all-encompassing, they are "all vajras," which are the Buddhas and Bodhisattvas who are the very essence of the Jewel family. This is what is being shown: the perfection of generosity is all-pervading, and because that perfection of generosity is all-pervading, the Vajra-Jewel family born from its mode is boundless, for it arises from infinite causes. Regarding the phrase "the multiplicity of the perfection of wisdom," here the perfection of wisdom is the primordial wisdom of the naturally pure nature of phenomena (dharmatā). Furthermore, through the divisions of the purified primordial wisdom of the maṇḍala and so forth, it is of an infinite nature. Therefore, because it is multiplicity, all phenomena (dharma) become multiple through that multiplicity of the perfection of wisdom. Because they are both phenomena and all-encompassing, they are "all phenomena," which are the very essence of the Lotus family.
These [deities] become manifold or diverse through the distinctions of the suchness of the maṇḍala and so forth. The meaning is that because they are the cause of diverse purified wisdoms, they are the "purification of the diverse." Regarding the phrase "because the perfection of insight is itself without end," here the perfection of insight is the gateway to liberation that is naturally luminous, and it is the perfection of diligence itself; from that, everything becomes without end. Furthermore, because it is both "action" and "all," it is "all actions"—namely, the actions of the perfection of diligence and the suchness of the maṇḍalas of the action family and so forth. Their being without end means that they act for the benefit of beings through emanations until the very limit of the future. The phrase "whosoever" is easy to understand. Regarding the phrase "because the conduct of the buddhas and bodhisattvas is without end," this means that through the saṃbhogakāya and nirmāṇakāya, they have reached the culmination of the benefit of beings and have attained the realization of the limit of insight. If one asks how, it is said: "by the very culmination of the exhaustion of all obscurations." All obscurations have already been explained. Their culmination of exhaustion is their abandonment without remainder.
Its essence is the ultimate exhaustion of all obscurations; by means of that, the state of a tathāgata or a Vajradhara will be swiftly accomplished. The word "then" (atha) is a term indicating what has just preceded. The phrase "all tathāgatas" and so forth is easily understood. Regarding the phrase "sentient beings" (sattva) and so forth: because they are both sentient beings and great (mahat), they are "great sentient beings" (mahāsattva), meaning those without beginning or end. Because it is the sūtra of all families, it is the "Vajra Sūtra." Its "blessing" (adhiṣṭhāna) means making it firm; it is the continuous transmission from one master to the next in the manner previously explained, established without interruption. If one asks by whom it is blessed, it is said: "By all the Buddhas and Vajradharas." The "Vajradharas" are the bodhisattvas such as Vajrasattva and others; together with them, [it is said] "by all the Buddhas and Vajradharas," and by them it is blessed. If one asks what occurs through the blessing of those Buddhas and Vajradharas, it is said: "Because it is fruitful." Since it is certain to bring to completion the bodhicitta and so forth of those to be trained, it is "fruitful." Because it tames sentient beings through this, it is "the Vinaya"; the meaning is that it establishes them in the state of Buddhahood or the state of a Vajradhara. Because it is both the Vinaya and supreme, it is "the supreme Vinaya."
The phrase "the King of Rituals" and so forth is easily understood. Regarding the statement, "Just as spoken by all the Buddhas," this means that those who practice the text and meaning exactly as spoken by all the Tathāgatas and uphold them will attain the siddhis exactly as spoken; it is not otherwise. "Thus" refers to what was just said. "The Vajra-holder" is Vajrasattva, and it was spoken by him. "The supreme of all" means it becomes the most excellent. "All Buddhas" refers to as many as the atoms in all world systems. "Together with their sons" means together with the maṇḍala of the retinue of Bodhisattvas; it should be connected with the phrase "they all praised it."
If one asks why Vajrasattva’s explanation is praised, it is said, "for the sake of accomplishing the secret." The siddhis of the Mahāmudrā and the Secret Mantra are the "secret siddhis," and it is for the sake of that meaning that the praise was offered. This is what is being shown: whatever words the Blessed One Vajrasattva spoke regarding the practice of the fifteen maṇḍalas, those were rejoiced in by the Tathāgatas and the maṇḍala of the retinue of Bodhisattvas for the sake of accomplishing the secrets of the Mahāmudrā and so forth, in order to demonstrate that they are the very speech of the Buddha. If one asks, "In what manner is that so?"
When disciples develop the certainty that what was spoken by Vajrasattva is accepted as the very speech of the Buddhas and their Sons by the Tathāgatas, and then engage [with it], they will achieve the siddhis such as Mahāmudrā. Regarding the phrase "the meaning of abandoning the two, outer and inner objects," this is taught in the Śatasāhasrikā and the Pañcāśatsāhasrikā Prajñāpāramitā, but these are merely mentioned without being explained in detail. "Explained clearly" means that even the secret meanings are taught here without being concealed. "The way of the Perfection of Wisdom" refers to what has been stated as it is. "It is complete" means it has reached its conclusion; it is taught by way of the nature of the mirror-like wisdom, which is the transformation of the ālayavijñāna, as well as by way of the svabhāvakāya, the door of liberation that is emptiness, the great bodhicitta, and Mahāmudrā. From the word "Victorious One" up to "the heart-essence of the meaning of the Perfection of Wisdom," this is the only [teaching]; therefore, it is a refutation of those who claim to know the meaning without knowing this.
Through whatever immeasurable virtue I have accumulated by explaining this tantra, which is the source of bodhicitta and the vast Perfection of Wisdom, and through the virtue generated by Kunga Nyingpo in [explaining] the Perfection of Wisdom—may the entire world without exception become the Great Pervasive Lord, the Vajradhara.
The first section of the Śrīparamādya, titled "The Emergence of the Secret Prajñāpāramitā," and the explanation of the mudrās, is complete.
Because the meaning of the words and the intent of the mantras are difficult to realize, and because most who possess the causes such as intelligence and diligence have passed away without practicing according to the meaning, I myself lack the enthusiasm to provide another such capacity. Nevertheless, just like a wish-fulfilling tree in a desolate land, the Lord King was born in this frontier region of the degenerate age. Out of compassion for all who strive for the meaning of the Dharma, he exhorted me with his command to accomplish this purpose.
Placing the Lord’s command above all else, in order to repay his kindness and to please him in every way, and with the intention to accomplish a vast benefit for all, I have translated this by exhausting my efforts following the footsteps of former scholars. Therefore, you noble ones who follow the Dharma, seeking the authentic meaning with a devoted mind, should recognize the supreme kindness of the sublime Dharma and contemplate that kindness by investigating the meaning accordingly.
Translated, edited, and finalized by the Indian preceptors Ācārya Śraddhākaravarman and Kamalagupta, and the chief editor and translator, the monk Rinchen Zangpo.
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.