Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This text serves as an extensive commentary on the Māyājāla (Net of Magical Illusions) tantra, focusing on the attainment of the wisdom of Samantabhadra through the sequential stages of maṇḍala entry. The work functions as a technical manual for the practitioner, integrating metaphysical explanations of the Vajra Body and the nature of suchness with precise ritual instructions. It commits the reader to a rigorous path of Great Yoga, requiring the mastery of complex physical mudrās, specific foot postures, and the visualization of deities such as Vairocana and Ucchuṣma. The text argues that siddhi is unattainable without a continuous connection to a qualified master, whose merit is presented as superior to that of the Buddhas. By synthesizing the conceptual understanding of method and insight with the physical performance of ritual dance and meditative absorption, the work aims to transform the practitioner's conventional existence into the ultimate reality of the Vajra Body.
Provenance
About this text
An extensive commentary on the King of Tantras, the Great Net of Magical Illusion, the Māyājālamahātantrarājaṭīkā is a work of the classical Tibetan period. It is attributed to the Indian author Ānandagarbha. The text was translated into Tibetan by zhu chen gyi lo tsa ba dge slong rin chen bzang po and is preserved in the Tengyur, volume ཨི, where it comprises 191 pages within the Yoga Tantra Treatises collection. The work enacts a path toward attaining the wisdom of Samantabhadra in all its aspects, specifically through the sequential stages of entering the maṇḍala. It identifies the glorious Vairocana as the Lord of the Tantra and provides an introduction to his qualities and the teaching of the three samādhis. A scholar or serious reader consults this commentary to examine the authoritative nature of the compiler, who demonstrates mastery over the inconceivable gateways of liberation, and to understand the technical requirements for the practitioner to achieve the ultimate purpose of their aspiration.
Sanskrit title
Māyājālamahātantrarājaṭīkā
Indian author
Ānandagarbha
Tibetan translators
zhu chen gyi lo tsa ba dge slong rin chen bzang po
Cite thisAnuvāda, “An Extensive Explanation of the King of Tantras called “The Net of Magical Illusions”” (Toh 2513), machine draft, 2026.https://naxiai.com/tibetan/works/toh2513
Summary & commentary
Significance
The work is significant for its detailed preservation of the ritual and somatic dimensions of the Mahāyoga tradition, specifically the integration of dance and mudrā. It provides insight into the high value placed on the guru-disciple relationship as the primary vehicle for tantric realization. For the modern reader, it illustrates the intersection of physical discipline and non-dual philosophy in Indo-Tibetan Buddhism.
Structure
Passages
Section
Description
1-12
Introduction and Metaphysics
Homages, the ultimate goal of attaining Samantabhadra's wisdom, and the nature of the Vajra Body and meditative absorptions.
23-181
Ritual Performance and Mudrās
Instructions on prostrations, vajra-strides, the use of the vajra seat, wrathful deity visualizations, and the application of weapon mudrās.
203-249
Advanced Meditative Practices
Instructions on site-specific meditation, summoning rituals using the feet, and the transformation of impure substances into deity forms.
260-266
The Role of the Master and Conclusion
The necessity of the guru for achieving siddhi, the nature of the master's merit, and a concluding summary of the Mahāyoga stage.
Themes
Somatic Ritual and Mudrā (23, 113, 136, 181, 226)
The Guru-Disciple Relationship (261, 263, 264)
Non-dual Wisdom and Suchness (5, 8, 10, 11, 265)
Deity Manifestation and Visualization (6, 9, 91, 249)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Extensive Explanation of the King of Tantras called “The Net of Magical Illusions”·
In the language of India: Māyājālamahātantrarājāṭīkākhya. In the language of Tibet: The Extensive Commentary on the King of Tantras, the Great Net of Magical Illusion. Homage to the Blessed One, Lord of Speech.
To the five perfect Buddhas, the eight well-purified sciences, the four goddesses who are the consorts, the ten powerful wrathful deities, and the nine hundred and ninety-six Bodhisattvas, I prostrate. I shall compose a clear commentary on the hidden essence of this excellent tantra.
Regarding the passage beginning with "Thus have I heard," what is the subject matter? What is the connection? What is the purpose? And what is the ultimate purpose? These shall be explained.
As for the subject matter: the Blessed One, the Tathāgata Vairocana-Vajra, who emanates as the nature of all phenomena, is the subject matter. The tantra that teaches him is also called by that name, just as the Jātaka and other such works are named after their subjects.
The connection is characterized by the relationship between the expression and the expressed, or the relationship between the means and that which arises from the means.
The purpose is to generate the aspiration of those to be trained by first leading them to take refuge in the Three Jewels and so forth, and then by granting them permission to enter the maṇḍala and so on.
The ultimate purpose of those in whom the aspiration has truly arisen is to attain the wisdom of Samantabhadra in all its aspects through the sequential stages of entering the maṇḍala and so forth. In this tantra, the Lord of the Tantra is the glorious Vairocana. The introduction that demonstrates his qualities, which teaches the three samādhis, begins with the words "The Blessed One" and concludes with the teaching of the samādhi that reveals the tantra. From that point until the words "When the Blessed One had spoken thus" is the tantra itself. The one who compiles it is Samantabhadra and the assembly of bodhisattvas, such as those dwelling in the palace of Alakāvatī and those residing in the maṇḍala of Vajradhara, the Lord of the Ten Grounds; to them, he spoke the words beginning with "Thus [have I heard]." In this context, "Thus" means that the meaning of the tantra has been directly apprehended through the knowledge of what was heard, and by definitively grasping the meaning of the tantra, it is spoken without error; this is what "Thus" signifies. "By me" is a word of personal acknowledgment, indicating that it was heard directly. "Heard" means that there is no [claim] of having realized it through one's own [independent] comprehension. When asked, "At what time, from whom, where, to what kind of assembly, and what was heard?" the response is given accordingly: "At one time" means at a single occasion; it means that at one time this was heard, while at other times other things were heard.
This demonstrates that the compiler himself is one of great learning. Alternatively, the phrase "at one time" means "in a single instant." Because he has attained mastery over the inconceivable gateways of liberation, whatever he is to hear is heard in a single instant; yet, even that is inexpressible. By this, he shows himself to be an authoritative person (pramāṇapuruṣa).
Regarding "the Blessed One" (bhagavān): because he has conquered the four māras or possesses sovereignty (aiśvarya) and so forth, the Blessed One is Vairocana. This should be connected with the phrase "was dwelling." This indicates the following: at the time when the Blessed One was dwelling in the celestial palace of the upper story of the Pure Abodes, surrounded by a retinue of great bodhisattvas and others, it was at that very place and at that same time, together with that retinue, that I heard this tantra from the Blessed One.
Regarding the phrase "in the upper part of the Pure Abodes" and so forth: because the Buddha, the Blessed One, has realized the utterly pure prajñāpāramitā, he is "pure" (śuddha). Since this is the dwelling place of those [pure ones], it is the "abode" (sthāna). Therefore, because it is the most supreme of all abodes, it is "above" (upari), meaning it is the principal one. Furthermore, that [palace] is a stūpa composed of the four kinds of precious gems, which is the transformation of Vajradhātvīśvarī, who is thoroughly attached to her own samaya and emerges from the syllable Bhrūṃ.
In this context, the multi-storied mansion possessing four corners and so forth is its specific characteristic. "Of various jewels" refers to various jewels such as ruby (padmarāga) and the like. "Array" refers to the collection of those [jewels]; it is so called because it is filled with the specific awareness and the constructed [deities]. Therefore, it is "in that very [place]." Since this is the Explanatory Tantra, it should be understood from the Guhyasamāja, for it is stated therein: "Then the Tathāgata Akṣobhya blessed the bhaga of the consorts of all the Tathāgatas as the great samaya maṇḍala, square in shape," and so forth. This specific characteristic of the celestial mansion should also be understood as being located in the realm of Paranirmitavaśavartin, which pervades the entire expanse of space, because it is taught in order to care for sentient beings who engage in desire. Therefore, it is not located above the abodes of the gods of the Pure Abodes (śuddhāvāsa). Furthermore, the specific characteristics of that very celestial mansion are shown by the phrase "extremely well-distinguished" and so forth. It is "extremely beautiful" and "well-distinguished," meaning that the parts are not confused with one another. Moreover, it is beautified by pillars of vajra nature, arranged in the manner of eight pillars; "therein" should be connected with the preceding [text]. "The supreme array of the great immeasurable mansion" refers to that which is surrounded on the eight directions.
The sounding of the vajra and bell refers to that which has arisen perfectly together with the sound that reveals the suchness of phenomena exactly as it is. It should be understood that the great distinction of the mental offerings is through the emanations of the Buddhas and so forth; to be adorned by these is to be embellished. The wheel is the maṇḍala possessing the characteristics explained below. The vajra is the indivisible. "Adorned" means it is decorated for that purpose; by this illustration, the gates, gate-arches, and intermediate spaces are likewise adorned and embellished with vajras and so forth. "Bearing various attire" refers to Vajrasattva and the others, who either manifest the bodies of all the Buddhas or are arranged upon the crowns of the Buddhas of the five families; it should be connected with the previous phrase as "adorned by them." The Tathāgata is the essence of the dharmakāya, the Blessed One, the Great Vairocana. His emanation is the Tathāgata Vajra-Vairocana, who bears the saṃbhogakāya, because he emerges definitively from that Lord. That in which he performs the welfare of those to be trained and moves is what is so described. Alternatively, the Tathāgata is Vairocana in the saṃbhogakāya residing in Akaniṣṭha.
His emanation is the other Vairocana-Vajra Tathāgata; the phrase "by him" and so forth is as explained previously. Therefore, it is said: "He does not move from his abode." Vairocana is the Vajra Body. His essence is the source of birth. "Perfectly arisen" refers to that which is the realization of unsurpassed wisdom. Viśva is Amoghasiddhi. Vajra is Akṣobhya. Ratna is Ratnasambhava. Amitābha is Amitāyus. Furthermore, regarding the phrase "moved by conduct here," it means that the conduct as previously described, when moved by the support of aspiration prayers, is the untainted engagement within the sphere of activity of those to be trained. This is what is being shown: the celestial palace called Akaniṣṭha is the actual dwelling place of the Tathāgatas themselves, whereas their appearing to dwell elsewhere is performed for the sake of the beings to be trained. "Arising from the space of the four gates" refers to the four doors of liberation, such as emptiness and so forth. Because they are difficult to enter, they are like an opening or space; thus, the suchness of the maṇḍala of that very nature is also designated as such. It has four faces, a protruding belly, and two mudrās, including the mudrā of supreme enlightenment. Furthermore, it is so called because it holds a wheel in the right hand and a bell resting at the hip in the left.
"Arising from that" means emerging from it; having completely transformed into its form, it is described as such because the four gates provide the opportunity. This should be applied in the same way to the phrase "the multi-storied palace." If one asks what the specific mudrās of that Blessed One are, for that reason it says "the great bodhisattvas" and so forth. The assembly of great bodhisattvas refers to the assembly of Maitreya and the others. The knowledge goddesses are Locanā and the others; they are "adorned" because they abide as the retinue. The wrathful kings are Yamāntaka and the others; one should understand that the samaya mudrās of those wrathful ones also exist. The male servants are the wrathful ones such as Aparājita. The female servants are their samaya mudrās. The male messengers are the wrathful ones such as Hayagrīva. The female messengers are their samaya mudrās. The attendants are the wrathful ones such as Amṛtakuṇḍalī. The female attendants are their samaya mudrās. "Surrounded" means they are arranged as a maṇḍala. "Facing forward" means that they all bow before him and remain oriented toward him. By this, the excellence of the supramundane retinue is shown.
The samādhi of bliss is the samādhi of great bliss. That which is made into its nature is that which is made into the very essence of great bliss; it is so called because that very [wisdom] takes that as its object, thereby attaining the wisdom of Samantabhadra in every respect. Consequently, it is "unseparated," meaning it is perpetually and perfectly endowed [with it]. Great compassion is without objective reference. Affection for sentient beings is the fulfillment of the intention to act for their benefit through the practice of loving-kindness. Furthermore, because this is the affection of great compassion, it is so called. Therefore, this is "exerting oneself to liberate sentient beings," meaning that which possesses the distinction of being intensely diligent and striving to teach the selflessness of phenomena and so forth in order to liberate those sentient beings who have fallen into the clinging to a self and so on. The phrase "gods, nāgas, and so forth" indicates the excellence of the worldly retinue; the pith instruction is that one should visualize the maṇḍalas of the eight [classes of beings], such as the gods and so forth, in their proper order, outside the maṇḍala in their respective directions by means of their own essence-mantras. "Abides" means that having captivated the minds of those to be trained through miraculous powers and so forth, he remains. "Then" indicates the sequence of the occasion.
Regarding the phrase "Vajrapāṇi and so forth," [the Blessed One] looked toward Vajrasattva and smiled. He looked toward him because Vajrapāṇi is the foremost of his spiritual sons. Since this very sequence of questioning applies to both teacher and disciple, the smile performed here is intentional; the looking is for the purpose of making known his [Vajrasattva’s] nature.
The phrase "by that" means that, having understood that the Blessed One has performed the act of intending and looking—which has become a marvelous phenomenon—he thinks, "The Blessed One has become marvelous; he has become wondrous." This is the meaning. "Therefore, please teach that" means: in whatever manner he shows a smile that is beneficial and concordant with sentient beings, please, Blessed One, teach the intention of that very [smile] in that same manner.
The phrase "by proclaiming the sound of the great lion’s roar" refers to one who has the nature of sounding and uttering the sound of the great lion’s roar itself. This is understood up to the point of "by that speech which is fearless and unimpeded."
The phrase "Then, and so forth" connects with the subsequent words that indicate: "Then, immediately after that, the Blessed One spoke these words." "The great king of tantras" refers to that which is distinguished; it should be connected with the thought, "That shall be taught."
Great wisdom is the wisdom of omniscience. "Vigorous display" refers to the playful manifestation; it is so called because, through the power of former aspirations, the maṇḍala and so forth are emanated therein. Furthermore, in this context, it is also referred to as the "Magical Net." "All tantras" refers to the root tantras such as the Āryatattvasaṃgraha and others. "Their subsequent [tantras]" refers to tantras such as the Mahāsamayatattva. Since this king of tantras is a subsequent one to those, it is so called. "Easy method" is so called because it teaches that the desired goal is swiftly attained through the method of the very bliss of insight and method. Therefore, this itself is the practice. Regarding the phrase "by the play of vajra wisdom" and so forth, "play" refers to a graceful form. By means of that, one plays and brings delight; that which possesses such a method is so called. "All suchnesses" refers to the ten suchnesses explained below; since it is the source of those, it is the "source of all suchnesses." If one asks what was done to teach this king of tantras, it says "postures" and so forth. "Postures" are characterized by the arrangement of the movements of the limbs, such as the threatening gesture and so forth; that which is the victory over the four māras by means of those is so called.
Method and insight are generated as the nature of the samaya and the mahāmudrā; the great bliss of that nature is Vajrasattva and so forth, and thus it is so called. Alternatively, here "method and insight" refers to the Vajra of Great Bliss, and it is explained as such. "Liberated by that" means performing the welfare of beings who have fallen into the three lower realms and so forth; it is the nature of the laughter of the play of that purpose. "Its majestic display" refers to the meditative absorption (samādhi) of playful manifestation; it is so called because it possesses the name that follows this very purpose of mental engagement. "Then, entering into equipoise" means manifesting in the mind; the meaning is that he made his mind one-pointed in the manner of teaching the Māyājāla-tantra. By the words "the samaya of the great king of tantras, the Māyājāla," and so forth, the summarized meaning of the tantra is stated. "I shall explain the tantra that teaches those very things," and so forth, means: having entered into equipoise in the meditative absorption explained in this way, I shall explain the maṇḍala and so forth of that king of tantras, the Māyājāla. Therefore, "entering into equipoise in that supreme meditative absorption" is connected to the statement: "Be perfectly composed and listen to the king of tantras!" This is the manner of listening to the sublime Dharma in all instances. This is what is being shown:
Just as in Akaniṣṭha, the Perfectly Complete Buddha Akṣobhya and his retinue descend to the aforementioned place; this is called the "Initial Application" and is the first meditative absorption (samādhi). Being surrounded by a retinue of wisdom deities is the second meditative absorption called the "Supreme Maṇḍala." The "Supreme Activity" is the third meditative absorption. The teaching on loving-kindness and the other [immeasurables] arising from karmic maturation should be understood in accordance with other tantras.
Thus, having acted for the benefit of those who dwell in the form and formless realms through such engagement, the tantras were spoken for the sake of benefiting those sentient beings who are fortunate enough to behold the Tathāgatas and others, and to engage in the generation of the maṇḍala through the three meditative absorptions in the aforementioned place, as well as for the sake of engaging those fortunate ones who dwell in the desire realm. This is the general meaning. All of these were explained by the compiler of the tantra that introduces the subject in order to avoid fabrication, and it is taught that disciples should always practice with devotion, equanimity, and proper intention.
Regarding the phrase "for the time being," it means that if one possesses a master, accomplishment will be achieved; however, if one is devoid of such a master, practice will not result in siddhi. The phrase "at first" indicates that the qualities of the master must be explained.
In this way, having rendered service to a master who possesses qualities such as the maṇḍala, and having drawn the maṇḍala and fully received the secret mantra, the practitioner should also receive the instructions on meditative absorption (samādhi) and wisdom (jñāna) and so forth, and thereby accomplish the attainments (siddhi). Thus, by this method, the sequence of the chapters is also shown. "O Jñānasāra, listen!" is an address to Vajrapāṇi, because he is the one who has made the request. "Steadfast" refers to the restraint of the body. "Disciplined" refers to the restraint of speech. "Possessing intelligence" and so forth refer to the restraint of the mind. "Knowing the application of the mantra tantras" means being able to avert obstacles through mantras and medicinal substances. "Fully knowing the ten suchnesses" means knowing the ten suchnesses that appear below. "Always delighting in the Great Vehicle"—the term "vehicle" (yāna) refers to the practice of the logical method; the path of the bodhisattva together with its result is the Great Vehicle. "Delighting in that" means being fully engaged in it. "Those who travel the path of the śrāvakas" means traveling by the path of the śrāvaka vehicle, which is to say, being devoid of skillful means. "Those who do not know the Great Vehicle" means not correctly knowing the characteristics of mantra. If one asks what the distinction is, it says: "Of the Guhyasamāja," where "secret" (guhya) should be understood in the sense of the meaning, and that in which they are condensed is so called.
"Not disparaging the treatises" refers to the act of harming the characteristics of the mantra system. The phrase "as taught above" and so forth indicates that the practitioner should accept and please a master who possesses the characteristics of being a teacher and so on. "The guru is equal to all Buddhas" and so forth teaches the necessity of serving the master; it means that one should view the master as the lord of one's own family among the five families of the Tathāgatas and so on. These five lines of verse, beginning with "equal to all Buddhas," are the explanation. "Siddhis are ruined by faults" means that by grasping at faults, one's accomplishments will be destroyed. By the phrase "in dreams" and so forth, it is shown that disparaging the master is an extremely grave transgression; such persons are those who treat the sublime nature with contempt and possess malicious intentions. "With faith" refers to those who possess devotion. Because the relationship between master and disciple enters into the mantra system and so forth, it is called "entry"; the chapter of the text that teaches this is also designated by the term "the section on the stages of entry." This is the commentary on the first chapter.
Once the relationship between disciple and master has been established, one must enter the maṇḍala; therefore, the second chapter, the "Maṇḍala Chapter," beginning with "Then," is taught.
Then is a term meaning immediately thereafter; it should be connected with the phrase "the Blessed One spoke to Vajradhara." If one asks what he did, the text says "the great illusion" and so forth. The wisdom of the great illusion is the wisdom that emanates the deities. Its "stretching" is its miraculous manifestation. "Secret" refers to the manner of the samaya-mudrā; the maṇḍala of the generation stage that is blessed and produced together with that is what is so called. As it is said: "Place the liṅga in the bhaga; reciting the mantra again and again, the yogi should constantly emanate the maṇḍala as resembling a maṇḍala." It is the secret of suchness, and because it is blessed, it is so called. That itself is the supreme vajra, the embodiment of sublime wisdom. Because one focuses upon that, the meditative absorption (samādhi) which bears that name is what is meant by "entered into equipoise," which means he manifested it directly. The meaning is that the Blessed One made his mind one-pointed on the manner of demonstrating the drawing of the maṇḍala; this teaches that once the signs are obtained, the maṇḍala should be drawn. "The highest of the high" means that which has become supremely principal. "The blazing essence of great wisdom, the source of the vajra essence" means that which has been made the essence by the blazing wisdom of the Tathāgatas; it is so called. Therefore, because it is free from obstacles, it is called the "vajra essence."
Regarding the phrase "one will be counted among the Buddhas in the Buddha-field of the Tathāgata," the meaning is that one will be counted among the Buddhas by means of this very tantra, because one's lineage becomes certain. As it is said in the Vajraśekhara Tantra:
"Even if the stages (bhūmis) are attained, the ground of the Victors is not to be trusted; as long as one remains in the state of a Buddha, the fear of the Lesser Vehicle persists. But if the sons of the Victors are well-established in this great secret wheel, by being intent upon the Mahāyāna, they will become trustworthy."
Regarding "remaining in the posture of the deity," this refers to the great yoga of remaining with the limbs positioned in the posture of the deities. Regarding "one should circumambulate with the vajra-step," this means one should visualize a crossed vajra (viśvavajra) arising from the letter A placed beneath the feet, and then perform the circumambulation in that manner. Regarding "proclaiming the hūṃ sound with the pride of the Wrathful One," this refers to the utterance of the syllable hūṃ after having performed the application of the Wrathful Vajra Hūṃkāra. Regarding "for the sake of perfecting complete enlightenment," this prohibits drawing a maṇḍala out of a desire for gain. Regarding "depart!" (gaccha), it means "go away!"
Regarding "the right leg extended" and so forth: "That which is like the shape of a ploughshare, with the right thigh and knee straightened..."
Placing the left calf against the thigh and keeping it level, with a width of five spans, is renowned as the "right-extended" posture. The reverse of that is to be understood as the "left-extended" posture. With the toes pointing outward and both kneecaps extended, with a width of twenty-six finger-widths, this is described as the "earth-touching" posture. Placing both hands inside where the two knees are set, and arranging them like the wings of a swan, is renowned as the "circular" posture. Pressing the big toes and the heels together very tightly, this is explained by those who know reality as the "stable and harmonious" foot-position. As for the "tortoise" foot-position: having bound the two vajra-fists, the two little fingers are bound in the shape of an iron chain, the two index fingers are joined at the tips and turned back to be placed in front of the mouth, and the two feet are placed on the ground in the manner of a tortoise. Some say the "tortoise" foot-position is as described below. As for the "vajra-strike": while standing in either the right-extended or left-extended posture, one should perform the sequence from the vajra-strike up to the end of the meditative posture. Some say the "vajra-strike" is to rest the left hand on the hip and hold the vajra up at the heart with the right hand. The "vajra-display" is to circle the vajra completely while maintaining a majestic bearing in front of the heart.
The posture of the single leg is to assume the great mudrā of Vajra-Hūṃkāra, lift the right leg, place it upon the left thigh, and circle with that single leg. The bee-flight posture is to perform a dance with both hands, form the lotus-palms, and release all the fingers starting from the thumbs, circling in all directions with vajra-palms. Some say it is to first grasp the big toes of one's own feet with the right and left hands respectively, and then circle the body to the right and left in succession. The lion-posture is to look downward, open the mouth, and place the right hand upon the left wrist in that manner. The lion-yawn is to precede this with a gaze that leaves nothing unseen, accompanied by the movement of the tongue. The vajra-shackle is the binding of a vajra at one's heart; as it is said: "Having bound the two vajra-fists, hook the index fingers and bind them; performing this in a circling manner is the supreme for summoning the deities." The vajra-brandishing is to bind the mudrā of vajra-brandishing and brandish the vajra; the meaning is to circle the hand beneath the vajra and brandish it upward with a graceful, coquettish manner. The vajra-posture is to hurl the five-pronged vajra as explained below.
Some maintain that the left hand forms a vajra-fist with the index finger extended as a threatening gesture, while the right hand holds a vajra-fist and makes the motion of striking. The vajra dance is to dance extensively with both vajra-fists in the proper manner. The terrifying vajra is to open the mouth with the mudrā of the vajra-yakṣa explained below, join the ring fingers, and make the cheeks appear as if to produce terror in the manner of an eye. The vajra vetālī is to bind the mudrā of the wrathful Yamāntaka explained below and make the gesture of devouring a corpse. The vajra hammer is to hold a kīla with the left vajra-fist and place it upon the obstructors, then hold a hammer with the right vajra-fist and strike. The blessing of the four gates is to be surrounded while in the vajra posture and the mudrā of supreme enlightenment, and then to bind the earth-touching and other mudrās in the four directions—east and so forth—while meditating on the four gates of liberation, such as emptiness. The vajra bracelet is to make the gesture of slaying obstructors with the mudrā of Amṛtakuṇḍalī explained below. The dance step of the female illusion is to precede with a dance, bind the mudrā of Vajralāsyā, and slightly incline the head to the left.
Vajra-Cleaving is to imagine all [obstacles] residing within the wrathful vajra held in the left hand, and then to strike them with the wrathful vajra held in the right hand. Vajra-Mahābala-Striking is to terrify the malevolent ones with the Mahābala-strike explained below. Vajra-Fangs is to devour all malevolent ones exactly as they are, while possessing the mudrā of Takkirāja explained below. Vajra-Laughter is to perform a dance immediately after uttering the four syllables "Ha Ha" in the manner of laughing. Vajra-Sound is to raise the index finger of the left wrathful fist at the heart and ring a bell with the right fist near the right ear. Sword-Movement is to sever obstacles exactly as they are with the mudrā of Acala explained below. Vajra-Movement is to raise the index finger from the left wrathful fist and, with the right hand formed into a three-pronged banner, perform the gesture of brandishing a vajra. Wheel-Movement is to hurl [the weapon] with the mudrā for hurling a wheel explained below. Mortar-Method is to beat obstacles with a pestle held with the vajra-bind. Lasso-Method is likewise to employ the Vajra-Lasso mudrā as a means of summoning. Lotus-Manner is to perform the manner of the Lotus dance explained below. Club-Method is likewise to raise the index finger with the mudrā of Nīladaṇḍa.
The manner of fearlessness is to bind the mudrā of Amoghasiddhi exactly as it is. The method of the hook is to summon with the hook mudrā explained below. The method of the plow is to tear the earth with a plow held by the left vajra-fist, while the right hand also turns it back. The method of the spear is to hurl a spear with the vajra-fist. The method of the bow is to hold the bow with the left hand and, with the right, draw the bowstring back to the ear and then release. The method of grasping the arrow is to first perform a dance just as when holding the bow with the left vajra-fist, then place it face-up at the navel, and twirl the arrow between the right thumb and forefinger. The method of shooting the arrow is to shoot the arrow in that same manner. The method of whirling the lasso-spear is to extend the forefinger of the left fist and completely whirl the lasso-spear with the right fist. The manner of supreme generosity is to bind the mudrā of Ratnasambhava explained below. The method of the short spear is to extend the forefinger from the left vajra-fist at the heart, preceded by twirling with the right hand, in the manner of hurling a short spear. The method of the single-pointed weapon is to act in the manner of hurling a single-pointed weapon in that same way. The manner of prostration is to join the palms in a gesture of praise and place them at the heart.
The manner of the vajra posture is to bind the mudrā of Akṣobhya as explained below. The manner of meditative concentration is to bind the mudrā of Amitābha as explained below; others maintain that from the tortoise stance up to the end of the manner of meditative concentration, one should bind the right leg extended and the left leg drawn in. The vajra cross-legged posture is to place the left foot exactly between the right calf and thigh, and then place the right foot upon it. The lotus posture is to place the left foot down in the same manner, setting it below. The bodhisattva cross-legged posture is to place the right foot slightly upon the left thigh in the same manner. The hero’s posture is to form a half-cross-legged stance with the left leg, and place the right leg straight beside it. The noble posture is to place both legs straight down from the seat, fully extended. The squatting posture is to sit in a squatting position with the two feet placed a span apart upon the seat. The playful stance is to form the right leg into the bodhisattva cross-legged posture and extend the left leg below in a majestic manner. Striking forward and falling backward are performed by facing forward and looking back with the two vajra fists directed toward the front and the back, respectively. When binding the nine stances, such as the vajra cross-legged posture and so forth, one should perform the vajra strike exactly as prescribed.
Remaining in the concordant foot posture, one should sit with palms joined at the crown of the head and face the east. Having prostrated to the Tathāgatas with service and the supreme dance of vajra-strides, the mantra practitioner should lower the previous palms to the heart and, circling in all directions with the lotus-gesture, form the vajra-arising mudrā together with the fist-clasp. Possessing the pride of the wrathful deity, one recites the mantra and performs each stride preceded by dance, assuming the strides as previously explained. Having first performed the destruction of obstructors and so forth by the wrathful deities such as Vajra-hūṃkāra arising from that, one blesses the ground as being of vajra nature and dances as before. One should then withdraw the strides by tilting the left hip as prescribed.
Regarding the phrase "binding with kīlas at the five places," this refers to the center of the maṇḍala and the four intermediate directions such as southeast and so forth. Regarding the phrase "binding the boundaries with nets and fences," this is the manner of taking possession of the entire area of the desired maṇḍala ground, pervading it without gaps with blazing vajras. Regarding the phrase "binding the directions," this refers to pervading the ten directions as before and taking possession of the areas of the ground; one should understand that the formation of the root vajras is also the binding of the maṇḍala. The term "having meditated" means having visualized.
Regarding the phrase "it should be established," this refers to the generation of the mind of awakening (bodhicitta) in this very context. Regarding the phrase "mentioning one's own name," the sound of one's own vajra name interspersed with the syllable HŪṂ is the mantra here at the time of the maṇḍala’s ritual postures; this secret mantra is renowned as the unsurpassed [mantra] of all wheels (cakra). Regarding the term "wheel," it refers to the abode of all the deities residing in the wheel, serving as the dwelling place for the deities of the maṇḍala. One should understand that the wheel is one's own abode. Regarding the phrase "in all directions," it means throughout the entire perimeter. Regarding the phrase "mentioning from the intermediate directions," it refers to the recitation of the mantra. Regarding the phrase "having invited," and so forth, it means that one should invite the deities of the maṇḍala, seal them as appropriate, and perform the offerings and so on. Regarding the phrase "then," and so forth, it should be connected with what follows: having performed the preparatory rite (adhivāsana) for the disciples, the Dharma should also be taught.
If one asks how they should be placed in the preparatory state, it is said: "with scented water," and so forth. Having purified them with scented water, one should touch the crown of the head and the heart with the right hand. Having visualized a blazing five-pronged vajra at the heart and a "all-creating" crossed vajra (viśvavajra) at the crown, one should bind the left arm with a protection cord (rakṣāsūtra). Having given the tooth-stick and kuśa grass to the right hand as appropriate, while they remain seated, one should cause them to take the three refuges and so forth. "Hold the awakening of the Buddha in your mind."
By this teaching, the generation of the mind of enlightenment (bodhicitta) is established; therefore, it should be understood that it is not taught separately, because it is said: "Whoever generates the mind of enlightenment has completely renounced everything." Regarding the phrase "as much as possible" and so forth, one should explain this supreme path and the excellent, profound, and vast Dharma as much as one is able and as much as is desired. "Requesting them to depart again by means of the previously taught activity" means that one requests them to depart again by means of the ritual for requesting departure taught in the Root Tantra. This request for departure should also be performed during the days of the approach practice (sevā) and at the time of concluding the maṇḍala. Offerings and so forth should be performed according to the characteristics of the offering ritual explained below, and one should properly ensure their satisfaction. In this regard, some points are explicitly and clearly taught in this very text, while some points are to be applied by drawing from other sources according to the force of the meaning. One should maintain the integrity of the text according to the instructions of the oral lineage and apply all the rituals to the drawing of the maṇḍala. Therefore, even if there are omissions or additions in the tantra, one should not have doubts, but should apply them as appropriate according to the force of the meaning. Since the extensive ritual for this maṇḍala exists elsewhere, I have not written more than the mere meaning of the words in this context.
Regarding the phrase "lying on the right side on the maṇḍala ground," this means that at the edge of the maṇḍala site, one should lie down together with the foremost disciples and others, with a mind endowed with meditative equipoise. Regarding the phrase "dreams" and so forth: "Seeing the Buddha in a dream is like directly perceiving an ocean of qualities; building stūpas, making images, and beginning to make offerings to them," and so on, are auspicious dreams. The opposite of these are inauspicious dreams, and it should be understood that upon seeing them, one must perform pacification rites. The phrase "the second day" refers to the night following the preparatory stage (sbyor ba); if one refers to the stage of seizing the site (sa gzung ba), it is as it is said: "The third night is the entry." Regarding the phrase "the colors and lines of the five Buddhas," and so forth, this refers to the activity of the colors and lines, which are emanated and generated through the meditative cultivation of the five Tathāgatas, such as Vairocana, by means of mantras and mudrās with a resolute intention. Regarding the phrase "this is the purity of the dharmadhātu," and so forth, this mode of resolute devotion pertains to the yellow color; it should be understood that for the remaining colors as well, one should apply resolute devotion in accordance with their respective order. The word "everywhere" means starting from the direction of Ishāna (northeast) and proceeding in a clockwise sequence. The phrase "first the ground," and so forth, indicates that this certainty applies to the maṇḍala for the empowerment of the condensed accomplishment, but not to all [maṇḍalas].
This is because other sources extensively teach the activities of the maṇḍala, stating that they should be performed from the full moon of one month until the full moon of the following month, and so forth. Alternatively, regarding the phrase "five cubits, two cubits, or one cubit," this refers to maṇḍalas constructed with those measurements as a mere illustration; it is taught that one should engage with an infinite number of such dimensions. The phrase "in between" includes eighty, fifty, and so on. "Square" means made equal by lines in the four directions. Regarding "with the vajra-force" and so forth, one recites "Oṃ vajravega krama hūṃ." As it is said: "Whether entering or exiting, lifting the cord with the mind is known as the vajra-force; then one should step upon the lines." This should be performed with the playful display of divine pride. "In the corners" refers to the intermediate points of the outer maṇḍala. "Inside the doors" refers to the junctions of the door-surrounds. Regarding "with white [pigment]" and so forth, although it is stated thus, the sequence of colors is yellow, white, and blue; or blue, white, and yellow. Regarding "then" and so forth, this is half the size of the root maṇḍala. Facing that, at a distance of two cubits, one should draw the initiation maṇḍala using either white pigment alone or five colors. In its center, one should make an eight-petaled lotus with white or five colors, measuring half the size of the maṇḍala.
Regarding the phrase "precious things" and so forth: "precious things" refers to what are known as coral, gold, silver, pearls, and jewels. "Medicines" refers to vṛhatī, kaṇṭakārī, sahadevī, dandotpala, and śretāparājitā. "Grains" refers to rice, barley, wheat, sesame, and māṣa beans. "Scented water" is water containing white sandalwood and the like, thoroughly infused with incense. "By the one who performs all activities" refers to the recitation of the secret mantra of Amṛtakuṇḍalī, who performs all activities. "One should perform the sprinkling for all sentient beings" should be understood as meaning that it is to be set aside for the purpose of sprinkling upon all sentient beings. If one asks how to perform the sprinkling, it is said: "Alternatively, one should do so with a bundle of kuśa grass," meaning one should use a bundle of kuśa grass or leaves of the āmra tree and so forth. "The food offering" refers to that of the maṇḍala. "Having presented the bali offering" indicates here that the bali is the directional bali offering. "One should invite" means that one gathers all the Tathāgatas and so forth by means of the vajra-gathering mudrā and mantra. "Having made clear" means by means of Vajrayakṣa or Amṛtakuṇḍalī. "Inserting" means by means of the vajra-noose. "Binding and bringing under control" means by means of the iron shackles and the descending [mudrā]. Regarding "the ritual stake" and so forth, one should perform the ritual stake and so forth as appropriate, together with the previously explained secret mantras and mudrās.
"By means of immeasurable varieties of music" refers to the following types of musical instruments: flutes, lutes, clay drums, mukuṇḍa, cymbals, great drums, large clay drums, long drums, kuntaja, timila, and so forth—by means of thousands of such musical ensembles. "One should praise" means to make offerings. Regarding "requesting forbearance" and so forth, in order to account for omissions or excesses, one should say: "Please grant your forbearance for whatever has occurred due to incomplete or impaired ritual implements." Then, for the sake of all accomplishments, one should make the supplication with the words: "By the blessing of the dharmadhātu," and so forth. "The disciple" refers to the one who is to draw the maṇḍala as previously explained. If one asks, "Having done what should they be introduced?" it is said: "With this essence and the mudrā," and so forth. One should place the three essences, such as jinajik, at the heart, the two shoulders, the throat, and the crown of the head; protect them with the mudrās of the Vajra Body and so forth; and having donned the armor with the mantra and mudrā of Vajra Protection, they should be introduced. "They should be discarded" means to cast them away. "The face veil should be removed" is to be connected with the subsequent words, meaning one should say this. Regarding "all accomplishments" and so forth, the excellence of all accomplishments is to become an essence that is not to be transgressed. Vashya vajra means that one should understand that these words are to be spoken.
Then, the empowerment should be bestowed. This is the empowerment of knowledge. It should be connected with what is explained below: "The empowerment is bestowed with incense, flowers, and so forth." "A canopy should be spread above" should be connected with "of the disciple." What are these? They are the parasols, victory banners, and so forth; with these, which bring about auspiciousness, [the disciple] should be covered and adorned. "With the victory vase" means with the vase of the lord of the maṇḍala. "With the four goddesses" means with the four vases over which the respective lords of meditative absorption and the three goddesses have been recited. "With the four of all the gods" means with the four vases over which the two wrathful deities, such as Yamāntaka and so forth, have been recited for each. This is the definite number of vases. If one has the means, however, one should prepare a full vase for each of the deities of the maṇḍala, for it is said: "One should make offerings with full vases." This is what is being shown: first, with the mantra of Vairocana; then, the empowerment should be bestowed with the four secret mantras of Akṣobhya, Locanā, Vajrasattvī, Tāranā, Acalā, Yamāntaka, and so forth. Regarding the empowerment of non-retrogression, the masters explain it differently from what is stated in other tantras; it should be understood from the literal meaning and the pith instructions. By this, the empowerment of the master is taught.
The phrase "like a sesame pod" and so forth teaches the empowerment of authorization. Regarding the words "the empowerment of that very [reality]" and so forth, at the time when one bestows the empowerment upon oneself as the permanent [deity], one should contemplate with the realization of the suchness of the maṇḍala that these aforementioned Victors are bestowing the empowerment.
"The characteristics of phenomena shall be shown" refers to the passage beginning, "Phenomena are like reflections." The phrase "the cataracts of ignorance and so forth" includes the habitual tendencies of non-virtue and the like.
"The mudrā of the reflection shall be shown" means that one should show it by forming the hand mudrās that demonstrate the probe and so forth. "Even if it falls upon the bones" means even if one has become terrified by one's own nature. "The body as well" means that the word "body" implies that one should not even look at the body. This teaches that even by giving one's body, the disciple should act in whatever way pleases the guru. "Having requested" means having requested and then shown that very authorization. "By seeing the ritual" refers to the ritual explained below.
"Likewise, the manner of the stages of meditation" should be connected as follows: having properly worshipped the deities of the maṇḍala through the sequence of pacifying and increasing, according to the divisions of suchness and the secret, one should request them to depart as previously explained.
The emanations should be understood as being withdrawn into one’s own heart. The passage beginning with “the withdrawal of the pigments” and so forth is easy to understand. The chapter of the text that teaches the ritual for drawing the maṇḍala is designated by the term “The Detailed Exposition of the Maṇḍala.” This concludes the commentary on the second chapter.
Since one who has entered the maṇḍala must fully grasp the mantra, the third chapter is then taught, beginning with the words “Then,” and so forth. This is to be connected with the subsequent phrase, “The Blessed One spoke.” If one asks what he did, it is said, “the secret mantra,” and so forth. The secret mantra itself is the wheel; it is called a wheel because it revolves through repeated recitation, or because it generates a wheel. The turning of these is what is taught; the meditative absorption (samādhi) that focuses on the vajra-wisdom of that meaning is what is thus designated. To enter into that equipoise is to manifest it; the meaning is that he made his mind one-pointed in the manner of teaching the mantra.
Regarding the phrase “the syllables of the essence of the secret mantra,” this is to be applied as “I shall explain here.” Although the Blessed One is always in meditative equipoise, the fact that he teaches the mantra preceded by focusing on the meditative absorption indicates this: that a yogi also, preceded by focusing on his own deity in connection with the meditation on the selflessness of phenomena, should teach the mantra in this way.
By the phrase "Vairocana," it is taught that the mantra and the person of knowledge (vidyāpuruṣa) are inseparable; otherwise, it would indicate a distinction by saying "other than Vairocana." Furthermore, immediately after the mantras of Locanā and the others are spoken in this very text, it says: "Then, by the mere utterance of this..." and so forth. Therefore, these two are inseparable. As for the statement "Samantabhadra," this is explained as excluding Maitreya and the others; thus, the sixteen bodhisattvas such as Maitreya taught in the second chapter are merely illustrative examples. Consequently, Sudhana and the others should also be included here. Therefore, the instruction to "draw or meditate upon one thousand bodhisattvas, minus four as appropriate" refers exclusively to the person of knowledge.
The general mantra for the bodhisattvas not mentioned here is: oṃ sarvasaṃskārapariśuddha dharmate mahāyānaparivāre svāhā. Following the mantra, one should understand that the four wrathful deities, such as Yamāntaka, suppress Yama, Viṣṇu, Brahmā, and the leader of the obstacles (Vināyaka) together with their consorts. The phrase "these are the mantra syllables for arranging [the deities] in the maṇḍala" means that the mantra syllables as explained should be correctly applied to the arrangement of the deities within the maṇḍala; this is the remainder of the sentence.
From the indication "in the maṇḍala," one should also understand the deity yoga and so forth. Regarding the phrase "in those," it refers to the collections of secret mantras just explained. "Relying upon" means taking these as the basis; for the sake of the retinue, many tens of millions of secret mantras were taught through the distinctions of families, conceptualizations, and so forth. Others say: "The Blessed One declared, 'Relying upon and having attained those, I have taught many tens of millions of secret mantras,' but this is not a collection of secret mantras; rather, the nature of phenomena (dharmatā) is the abiding state. Thus, it is incorrect to say that the nature of the mantras is that [collection], for it is not the mantras themselves that were taught, but rather the former [nature] is understood to be logical." This does not contradict the reasoning, for in the ultimate sense, even emptiness does not exist [as a thing]. "Arising from the distinctions of meditative absorption" means through the possession of sublime meditative absorption and the person of knowledge (vidyāpuruṣa). Regarding "with the hook" and so forth, the mudrās such as the vajra hook and so forth are not written here as they appear in this very [text]. "Those and so forth are the applications for invitation" refers to the applications such as the vajra gathering. The sequence of those mantras is as follows: the wisdom of the expanse of phenomena (dharmadhātu-jñāna), which is the essence of Vairocana, is the common characteristic; from that, the four wisdoms such as the mirror-like wisdom arise. Therefore, the four [Buddhas] such as Akṣobhya are shown as the identity of that wisdom.
Nevertheless, in the continuum of the yogi who meditates upon that, as long as the first bodhisattva ground—characterized by the all-pervading emptiness—is not actualized, the joy of entering the ultimate state, which begins from the dharmadhātu, will not arise. Therefore, because they are the causes for attaining the four wisdoms, the four such as Locanā possess the nature of the four joys. Furthermore, as long as the four such as the perfection of awakening are not completely purified, they will not arise. Therefore, those possessing the nature of the perfection of awakening and so forth are the four such as Vajrasattvī. Moreover, they will not arise if they are devoid of the four perfections. Therefore, those possessing the nature of the perfections such as generosity are the four such as Tārā. Furthermore, they will not arise if they are devoid of the four factors of penetration, which possess the nature of the right abandonments, the bases of miraculous power, the faculties, and the powers. Therefore, those possessing the nature of the four factors of penetration are the four such as Yamāntaka. Moreover, they will not arise without the applications of mindfulness of the body, feelings, mind, and phenomena. Therefore, the four such as Acala, who possess that nature, are taught.
Within the sequence as previously explained, Maitreya and the others are not included, because they are bodhisattvas born of maturation (vipāka). The chapter of the text that thoroughly teaches mantra is designated by the term "The Detailed Exposition of Secret Mantra." This is the commentary on the third detailed exposition.
Since one must thoroughly understand meditative absorption (samādhi) by means of fully grasping the mantra, the fourth chapter, beginning with the words "Then," is taught. This should be connected with the phrase, "The Blessed One spoke as follows." If one asks what he did [before speaking], the text says, "Of great wisdom," and so forth. "Great wisdom" refers to the five types of wisdom, such as the wisdom of the expanse of phenomena (dharmadhātu). Its "power" is its capacity, which is unimpeded. Its "emanation" is the activity of the emanations of the Buddhas and so forth. That itself is the "vajra" because it is the result; it possesses effective power, and the meditative absorption that focuses upon it is also called by that name. To "enter into equipoise" in that is to manifest it; the meaning is that he made his mind one-pointed in order to demonstrate that meditative absorption.
By focusing on the meditative absorption, the following is shown: for the sake of accomplishment (siddhi), one should meditate on the form of the deity after having stabilized the mind through the meditation on the subtle vajra. Regarding the phrase "the reflected image" and so forth, it is for the purpose of generating the reflected image that [one uses] cloth, walls, and—
The phrase "one should understand [the Buddha and so forth] within a wooden board and so on" is the remainder of the sentence. This is the "application of duality," which teaches the focal object for the sake of purifying the mind. One whose continuum is completely purified does not form an attachment to the application of duality. As it is said:
"Yogis who focus on a deity with an unreal mind
Are yogis whose nature is a reflected image,
Such as those produced from cast metal and so forth.
Yogis with the supreme, authentic mind
Who focus on a deity
Through the union of their own samaya with the deity,
Will achieve the supreme, unchanging [state]."
The phrase "of the mantra-holders" refers to the practitioners of mantra. "The great secret samādhi" refers to the union with the family, the samaya, and the supreme mudrā. This teaching on the purity of yoga is presented from the perspective of the primary [practitioner]; thus, it is said that by teaching the samādhis and so forth, one becomes, according to the respective circumstances, a yogi of suchness, mantra, or the great secret.
This demonstrates the following: by meditating on whichever of the three yogas is appropriate according to one's inclination, one will become a fortunate candidate for the desired siddhi. This very point is also stated in other sources: "O son of noble family, this mind is luminous by nature; in whatever way the mind is thoroughly purified, it becomes exactly like that."
Oṃ-jñāna-sādhana (Accomplishment through the Wisdom of Oṃ).
Regarding the phrase "wisdom" (jñāna), it is the defining characteristic of the dharmadhātu. Since that very [wisdom] is the syllable Oṃ, it is the "wisdom of Oṃ"; this should be connected to the instruction that one should meditate on the vajra accomplished by that. The sequence of completion also follows the order of the chapter on bodhicitta. Regarding the phrase "the wisdom of insight fully expanded," it means the intellect has been expanded by the wisdom of the selflessness of phenomena. Regarding the phrase "by means of the three faces," because they demonstrate the complete purification of attachment, aversion, and delusion, they are the essence of the three doors of liberation; their color is one. Some say that, according to the oral instructions, the colors of the three faces should be made threefold, as in the Guhyasamāja. The three eyes are either three on the first face or three on each [face], and it is the same for all. Regarding the phrase "first, possessing the dhyāna-mudrā," the first pair of hands, right and left, are formed into the samādhi-mudrā. Regarding "possessing a rosary," it is together with the maṇi of mantra. Regarding "holding the breasts," it means grasping the breasts; the goddess also has two hands and is yellow in color, embracing the Blessed One with both hands. This is because it is illustrated by the explanation that the two goddesses of Yamāntaka possess two hands. Some say that one should visualize everything as being similar to one's own lord; by this, the secret yoga is explained. At the time of offering, however, one should not hold the breasts.
Regarding the phrase "causing fear and terror," here the word "then" (tatas) is used as an indicator to be connected with the instruction "one should meditate." Likewise, this is also taught from the section on the families below. "Cloud" (megha) means immeasurable. "Perfectly arising and beautifully embracing" means that if one finds [consorts], one should apply oneself to the four consorts who possess the characteristics of not going to others and so forth, and worship them accordingly. That yogi should meditate on emanating the bodies of all the Tathāgatas embraced by their own samaya; by this, the secret yoga is explained. "Reciting the inner secret mantra" means by means of the inner recitation. "Having that as the sphere of activity" means the sphere of one's own deity yoga; by this, the yoga of suchness (tattva) is taught. In this yoga, since there is no grasping of the breasts, one should hold the threatening gesture (tarjanī) and so forth as appropriate. Here, the word "or" (vā) should be understood as indicating an alternative, because it is not appropriate for a single meditator to perform all three; rather, it is to be understood that a single practitioner should meditate on suchness, the secret, and the great secret in succession. Thus, the three meditative stabilizations (samādhi) are presented, and the sequence of this meditative stabilization should be understood to apply to the meditative stabilizations explained below as well, since in some cases suchness and so forth are taught.
Furthermore, the illustrative explanation is given by the phrase "of all meditative absorptions" and so forth. "Of all meditative absorptions" refers to the power—the nature of which is to focus upon all deities—and the wisdom that brings to perfection the unimpeded capacity; this is to be understood as the dharmadhātu. The Blessed One who fills and perfects that is Vairocana, who generates it within the mind of the yogi through his very essence; it is he who is so designated. Because he performs the welfare of beings by focusing upon that very reality, the meditative absorption is taught. Following the sequence of body, speech, and mind as explained for Vajrasattva and the others, the meditative absorption of Lokeśvara is taught. Regarding the syllable Oṃ, it should be understood as the pratyavekṣaṇā-jñāna itself, which is the syllable A; this is according to the principle that in all cases, the syllables of secret mantra are the wisdoms themselves. Regarding the phrase "the path of words," it is the essence of the entire āgama dharma. As for the statement, "The crown was made by the Omniscient One," the Omniscient One is Amitābha; one who possesses a crown made by him—specifically, the central jewel crown—is so called. Regarding the phrase "the seat is endowed with four," this refers to the moon seat; by this illustration, the moon also serves as the seat for the others. Some say that because there are four goddesses and a single seat, it is said that "the seat is endowed with four." "With two hands, he opens the lotus."
Regarding the phrase "thus it is said": with the left lotus-fist, one holds the lotus stalk at the position of the left hip; with the right lotus-fist, one is intent on opening the petals of the lotus at one's own heart. Here, the phrase "and looking at that" is the ellipsis of the sentence. Furthermore, the "path of words" is the essence of the entirety of the Dharma of realization. Regarding "all aspects" and so forth: "all aspects" refers to being adorned with the thirty-two marks of a great being and the eighty minor marks. "Supreme" means preeminent. "Vast" means possessing the qualities of being situated in the objective field, clarity, and perfection. The "King of Dharma" is the Blessed One, the Lord of the World (Lokeśvara), the master of both types of Dharma; the meditative concentration focused upon him is thus named. "Hūṃ" refers to the mirror-like wisdom in the form of the syllable Hūṃ. "Fine blue vitriol" means the body color is like fine blue vitriol. "Crowned with the Buddha Akṣobhya" means he who has Akṣobhya seated upon his crown; by this, it is understood that where it was previously stated that Akṣobhya should be drawn in the east, it is appropriate to draw Vajrasattva. "The crown is made by the Omniscient One" indicates that in the place of Amitābha, there is also Lokeśvara. Following these [principles], in the places of Ratnasambhava and Amoghasiddhi as well, there are the empowerments by their respective Tathāgatas.
Two closely related wheels of universal monarchs are to be drawn: "Vajrasattva is Akṣobhya; Vajraratna is the source of all needs and desires; Vajradharma is the Lord of the World; and Vajrakarma bestows the attainment of all." Since it is stated thus, there is no fault in explaining Vajrasattva and the others by the names of Akṣobhya and the rest. "Seated well in the playful posture" means that, within the seat, the feet are placed a span apart and extended to both sides, with the left side slightly lowered; this is the definition of that posture, and he abides in it. Some say one should sit in a posture that accords with the yoga. "Thus, all-pervasive" should be applied here with the word "by them." Likewise, one should understand the families and so forth in the same way. "Going to the beyond of aging and death" means being free from them. Regarding "the great mind" and so forth: the "great mind" is that which is secluded from duality. Its "fulfillment" is the power or capacity that brings to completion and brings to ultimate perfection the removal of the false conceptualizations that cause the minds of those to be trained to abide in what is naturally pure. That very essence, such as the infinite samādhis of the Vajra King and so forth, is the "King," because it is the Blessed One, the Mind Vajra, who is the principal one and the teacher.
That itself is the Vajra Mind, for it possesses the prowess of unimpeded engagement in the welfare of sentient beings. Because one focuses upon that, the meditative absorption is given that name. Regarding the phrase "accomplished from the wisdom of TRĀṂ": the wisdom of equality itself is the syllable TRĀṂ. "Accomplished from that" means that by meditating on this very [wisdom] just as others have done, one attains the state of buddhahood. Likewise, because it serves as the basis for appropriating the result in all cases, it is designated in a form concordant with the deities, so that those to be trained may engage by inclining toward the result. Regarding the phrase "Jewel" and so forth: "Jewel" refers to the Jewel family. "Exalted Jewel" arises as the very fulfillment of the intentions of those to be trained. Its wisdom is that which is generated by it; because it bestows the fruit of the accumulation of wisdom, it is Ratnasambhava, and the meditative absorption is also given that name. The phrase "focusing upon that" and so forth has already been explained. Regarding the phrase "accomplished from the wisdom of KHAṂ": wisdom is the accomplishment of purposeful activity, and that itself is the syllable KHAṂ. "Accomplished from the wisdom of KHAṂ" means it emerges from that. Regarding the phrase "well entered by the seal of meditative absorption": it is well entered by the seal of meditative concentration possessing the characteristics as previously explained. "Blazing like the light of the mārkata gem."
The phrase "radiant like the light of emerald" means green. Although some say it refers to a maṇḍala of light like an emerald, that is incorrect; this is the context for explaining the Blessed One’s body color, not his light. "Gathering them back again for perfect accomplishment" means that in order to perfectly accomplish mastery over the mind, the emanations are gathered back again. This is explained to show the stages of the yogi, and the subsequent sections should be understood in the same way.
Regarding "shining brightly with great rays of light," the "great rays of light" are the dharmakāya of the Blessed One Amoghasiddhi, because they are the very nature of the manifestation of wisdom. "Similar to that" means assuming the manner of the saṃbhogakāya, which arises as its concordant cause. "Ākāśagarbha" means one whose source is space. "Equal to space" means equal through being non-conceptual, all-pervasive, the abode of all, and so forth; thus, it is "equal to space." For that very reason, it is said to be "free from all conditioned phenomena."
Regarding the phrase "space" and so forth: that which provides the opening for all conditioned phenomena in a manner equal to space arises from the transformation of the all-accomplishing wisdom; thus, the "wisdom vajra" is the Blessed One Amoghasiddhi. The meaning of "focusing on that" and so forth has already been explained.
Following the wisdom of Vairocana and the others, one should understand that the aspects of wisdom here are those subsumed within the [Buddha] families. "Ornament" means to please by way of the samaya-mudrā. "Possessing a garland of red light rays" means that which has red light and a garland of red light. Therefore, it is said that "the gods' minds are intoxicated with fear," and "by whom the gods join their palms" means that which is performed by joining all the fingers of both hands together in the gesture of palms-pressed-together. "Adorned with the fruit of the branches of enlightenment" means that the branches of enlightenment are generosity and so forth, or the seven branches of enlightenment. Their fruit is buddhahood. That itself is the ornament, the essence; that which perfectly arises from the application of realizing that is what is meant by that term, and therefore it should be meditated upon. Regarding "of wisdom" and so forth: wisdom has the characteristic of the selflessness of phenomena. The "eye" is the wisdom of individual discernment, which illuminates phenomena by way of realizing them as non-dual and secluded. Because it is indestructible by the conceptualizations of subject and object, it is "vajra." Its "mode of play" is its manifestation; it is that which is performed through the application of former impetus for the sake of benefiting sentient beings. The Blessed Mother, Buddhalocanā, is thus so called.
Regarding the phrase "the object of focus" and so forth, this has already been explained. "The one who possesses the vajra seat" means sitting upon the vajra seat; it signifies having attained the seat of immovability. Some say that he is "seated" because his own samaya-mudrā, in the form of a person, is present as a vajra. By this illustration, it is said that all the goddesses likewise abide in this very manner. "Smiling" refers to the central and right faces. "With a wrathful countenance" refers to the left portion of the central face being wrathful, while the other half of the face remains smiling; that is what is meant by that expression. The meaning is that he abides in the manner of subduing and caring for others who are extremely malevolent. "The left hand makes the threatening gesture" means that he abides by performing the wrathful threatening gesture (tarjanī) arising from the vajra-fist of the left hand, and by abiding in suchness, he beholds it. "Characterized by the nature of non-existence and existence" means that while phenomena do not exist, they appear in the manner of an optical illusion; it refers to that which has the nature of the mind and mental factors engaging in the form of the three realms, yet possesses the characteristic of a great entity. In the ultimate sense, the meaning is that its essence is non-dual wisdom. "Should be meditated upon" means by means of a mind that follows with devotion and faith.
Regarding the phrase "Māyā" and so forth: "Māyā" refers to the nature of the emanations of the Buddhas and others. Its "arising" is the manifestation shown according to the respective capacities of those to be trained. Its "cause," the "power of wisdom," is the power of the ten wisdoms, which is the capacity of non-dual wisdom. The Blessed One who possesses this is the Mother Māmakī. "Profound" means that its essential nature is not realized by those who are not noble beings. The meaning of the phrase "focusing upon that" and so forth has already been explained. "Bestower of fearlessness" refers to her first hand. "Meditate on the arising of the Buddha bodies" means the very arising of the Buddha bodies; whatever body is of that nature is so called, meaning that she emanates emanations. "In a precious body" means her own body is a jewel; this is the teaching on the non-dual union. The name of this non-dual union should also be understood from this very context. Regarding "Lotus" and so forth: by the form of the lotus, as shown by the analogy, "Just as a lotus, though intensely red," it is by way of the essential nature of the doors of liberation, such as desire and so forth. "Sport" means to act with compassion for the sake of sentient beings. By that, she has attained and acquired the very nature of a "Victory Banner" (Dhvaja), like the Buddhas or by the Buddhas; she who is the Mother Pāṇḍaravāsinī is thus called.
Because that very [deity] is the essence of indivisible wisdom, she is the Wisdom Vajra. The meaning of the phrase "focusing upon that" and so forth has already been explained. "Abiding in a graceful manner" means having a slightly smiling expression. "Possessing the luster of emerald" means having the radiance of light like an emerald; this is the meaning of "green-colored body." "Pervading and agitating the emanations of the Buddhas" means that because she is both a Buddha and one who emanates, she is so called, as she pervades their bodies. Regarding the phrase "all sentient beings" and so forth: because she proceeds and moves by the power of great compassion, which depends upon having brought all sentient beings under her influence, she is so called. She brings to maturity and delights those sentient beings who are yogins taking great joy in that very essence; she is the Wisdom Vajra. The meaning of "focusing upon" has already been explained. "The Female Mind" and so forth refers to the names: Vajrasattvī, Vajraratnī, Vajradharmī, and Vajrakarmī. "Pleasing through play" means performing play in accordance with grace. "As is appropriate" means accomplishing [the form] from the seed-syllable of one's own lord; thus, Vajrasattvī holds the same color, form, and hand-symbols as that [lord].
Regarding Vajradharma, who is without breasts, his two hands should hold the threatening gesture and a lasso. As for the phrase "the four noble truths" and so forth, the four noble truths refer to Akṣobhya and the others; because they are pleased and delighted by the truth of method and insight, they are so called. The meaning of the objects of focus and so forth has already been explained. Regarding the phrase "by seventy million Victors of the three bodies," this refers to the seventy million Victors who perfectly teach, possessing the nature of the Dharma body, the Enjoyment body, and the Emanation body. Regarding the phrase "with the song of secret mantra," it is because the secret mantra was spoken. Regarding the word "praised," it means they were fully known and lauded. Regarding the "nine-syllable" [mantra], it is because it is the very essence of the secret mantra beginning with "Oṃ." Regarding the "ninefold method," it is as stated: "The graceful, the heroic, the repulsive, the laughing, the wrathful, the terrifying, the compassionate, the fierce, and the peaceful—these should be known as the nine modes of dance." That which possesses these is so called; it is spoken thus because it possesses these qualities according to the various dispositions of those to be trained. Regarding the phrase "the nine deities made it their abode," it refers to the abode of the Victors which was established by the nine deities. In terms of the actual meaning, it is taught as follows: from "Oṃ," Vairocana is at the crown, yellow; from "Ca," Cakravartin is in the eyes, yellow; from "Le," Acala is at the throat, black.
From tsu, at the heart, is Ratnī, red. From le, at the shoulders, is Amoghapāśā, black. From tsu, at the navel, is Tāraṇī, red. From that, at the two thighs, is Vajradharī, black. From svā, at the two calves, is Ekajaṭī, black. From hā, upon the two feet, is Vajranakhī, white; these are the ones who reside there. "The color of autumn reeds" means the body color is that of autumn reeds. "A young maiden, fortunate and in the prime of youth" means she possesses a youthful age and is in the bloom of her youth. "She who liberates through all vidyā-mantras" means that among all goddesses, this Mother is the one who most excellently liberates sentient beings. Regarding the faces: the first face corresponds to the body color, and the two faces situated to the right and left are shown to have the same body color as the central face; this is the case in all instances. "Fangs like the crescent moon" means they are like the moon on the first day of the lunar month. "The tongue flickers like lightning" means the tongue moves like lightning. "The teeth press upon the lips, slightly parted" means the lips are pressed by the teeth and thus slightly opened. "The root mudrā" is as explained below. "Snap the fingers" refers to the manner of snapping fingers with the hand holding the three-pronged banner. "The upper garment is tied across the lap" means the upper robe is worn and tied across the lap.
"Various kinds of miracles" refers to the various miracles such as the miracle of telepathy and so forth. "Diligently joining the palms" means joining the palms together; some say it means placing the hands together. Regarding "the infinite Victors" and so forth: the "Victors" are Vairocana and the others. "Infinite" means immeasurable. Their "wisdom" refers to the five wisdoms, such as the wisdom of the expanse of phenomena (dharmadhātu); the Blessed Mother Tārā is also called by that name because she arises from them. That itself is "power," and because she is completely victorious over the fierce vajras of the assembly of nine deities, she is so named. The meaning of "focusing upon her" and so forth has already been explained. "Possessing a golden color" means yellow. "Dwelling in a playful posture" means that the definition of a playful posture was explained previously; she dwells by taking that as her basis. Because she dwells there and performs her activities, she is so named; the meaning is "she sits in a playful posture." "Causing the attainment of the emanation of Buddha-clouds" means that by emanating clouds of Buddhas, she causes the wisdom of those to be trained to arise; thus she is so named. "Treasury of Dharma" means she has become the source of the jewels of wisdom. Regarding "Buddha-jewel" and so forth, the "clouds of the Buddhas" refers to their assembly.
The wisdom of that Buddha-cloud, as it has been explained, is difficult to find and is therefore a "jewel"; thus, that very wisdom of the Buddha-cloud is so named. Because she has brought her former aspirations to fulfillment, she appears and manifests individually to the minds of all beings without exception, perfectly accomplishing their desired aims; thus, she is called Ratnatārā. The meaning of "focal object" and so forth has already been explained. "Equal to the light of the autumn moon" means she is white. "Seated upon a lotus" means she is seated upon that lotus. Although it is explained in that way, nevertheless, there is a moon-maṇḍala upon the lotus, because she arises from the generation stage. "Exerting herself in playful postures" means that, by means of playful postures, she sits there and exerts herself with great diligence in repelling the malevolent ones. "Gazing" means looking in all directions. Regarding "sleeping" and so forth, one should understand that these are the mantras of the wheel; by this, the yoga of non-equipoise is taught. Regarding "all fears" and so forth, through the accumulation of avarice, one's own mind itself appears as external and internal obstacles, and that is "fear." The pacification of that fear is the "vajra," which is the very wisdom capable of abandoning the avarice that dwells in the habitual engagement with the dualistic conceptualization of "self" and "mine" and the capacity to overcome that fear.
Because she is the very essence of that and possesses the nature of the means for attaining it, the Blessed Mother Bhṛkuṭī is also called by that name. The meaning of "focusing upon that" and so forth has already been explained. Regarding the phrase "by generating the binding of all," this refers to the binding of all malevolent beings, meaning the power to create obstacles is rendered ineffective. Because she brings this about, she is called by that name. For that very reason, it is said: "She tames all sentient beings without exception." This also refers to her abiding in a playful posture. Regarding the phrase "vajra" and so forth, the "vajra shackle" is characterized by ignorance. The "movement" of that refers to the conceptualization of how this binding might become indestructible; thus, the Blessed Mother Vajraśṛṅkhalā is called by that name, for she is the wisdom vajra itself. The meaning of "focusing upon" and so forth has already been explained. Regarding the phrase "the Sage, the Supreme among Beings," this refers to one who will attain manifest, complete enlightenment without hindrance, and is therefore the most excellent of the Tathāgatas. "Seated in the sattva-paryaṅka" means abiding in the sattva-paryaṅka posture. Regarding the phrase "the clouds of Buddhas and Bodhisattvas likewise radiate forth," this should be applied as follows: one should meditate on how clouds in the form of Buddhas pervade the three realms, and likewise, clouds of Bodhisattvas are also radiated forth. "Should be meditated upon" is the remainder of the sentence.
Regarding the phrase "of Maitreya" and so forth: because he possesses the power of loving-kindness, he is the "Power of Loving-Kindness," which refers to the noble Maitreya. Because he is characterized by having triumphed over the four māras through wisdom itself, he is the "Victorious One," and he is the Vajra. The meaning of the phrase "the object of focus" and so forth has already been explained.
Regarding the phrase "having attained the supreme wisdom of insight": the supreme insight is characterized by the selflessness of phenomena. Regarding the phrase "the teacher of the profound method": this refers to teaching that all things are non-dual. Regarding the phrase "the one with three topknots": because he possesses three topknots, he is so described. Regarding the phrase "sporting with the grace of charm": this means he possesses a posture that is predominantly graceful. Regarding the phrase "holder of insight": this means he carries a volume of the Prajñāpāramitā. Regarding the phrase "adorned with the supreme qualities of insight": this means the practitioner is adorned with the divine pride of the noble Mañjuśrī. Regarding the phrase "desiring buddhahood": this means desiring to attain enlightenment in one's mind.
Regarding the phrase "the supreme excellence of Mañju" and so forth: "Mañju" refers to one who maintains the appearance of a youth. Because he is preeminent, he is "supreme." Because he has become the very essence of the wisdom and primordial awareness (jñāna) that definitively discerns all Tathāgatas, he is "supreme." Wisdom and primordial awareness here refer to the wisdom and primordial awareness that are free from duality.
Because it destroys all conceptual constructions, it is a vajra; because it appears and is perfectly luminous through the manner of realizing that, the Bodhisattva Mañjuśrī is so named. The meaning of "object of focus" and so forth has already been explained. By the phrase "and so forth," the remaining Bodhisattvas are indicated. The term "innumerable" does not indicate an actual lack of number, but rather indicates a great many; one should understand that there are one thousand Bodhisattvas, minus four.
"Born from the seed-syllables" means they arise from the first letter of their respective names. "Possessing the application of the wisdom-mudrā" means they are endowed with the stages of meditating on the moon, the vajra, and so forth. "Delighting with various moods" means that through the dramatic moods such as the erotic and so forth, they cause those who are attached to them to experience joy through those various dance movements.
"Should be meditated upon by reciting the secret mantra" is a construction where the agentive particle is omitted and the terms are linked: "born from the seed-syllables," and "emanating the Buddhas and so forth." The yogis should constantly recollect and meditate upon the recitation of each individual mantra as the emanation, withdrawal, abiding, and stabilization from those syllables. All these Bodhisattvas taught here by analogy should have their first two hands in the dhyāna-mudrā.
The second right hand performs the gesture of supreme generosity (varada-mudrā). The second left hand should hold his own mudrā, the victory banner (dhvaja); this is the oral instruction (upadeśa). Regarding the phrase "of Mañjughoṣa," it is connected to that [deity]. Regarding the phrase "endowed with majesty," it should be linked with the term "blazing one" (jvālāvatī); because he possesses the light of a sun maṇḍala as his seat, he is so described. "His color is like a summer rain cloud" means his body color is dark blue. "Adorned with snake ornaments" means: his hair is bound by Ananta and the black Takṣaka; Takṣaka, possessing a golden color, serves as his earrings; Mahāpadma, possessing the color of refined gold, serves as his bracelets; Karkoṭaka, white in color, serves as his sash; Dhanada, with a color like a red lotus, serves as his belt; and Śaṅkhapāla and Padma, white and red in color, serve as his anklets—all of these having their hoods coiled and possessing jewels. "Possessing a playful stance" means he is so called because he possesses a playful posture. Regarding "mounted on a buffalo," although this is what is stated, one should understand from following the great tantra that he is Yama, symbolized by the buffalo, together with his consort. Regarding "of him," it refers to Yama, who is symbolized by the buffalo. "Akṣobhya resides above his head" means he is so called because he resides above the head of Akṣobhya.
Regarding the phrase "the three bodies above" and so forth: in the upper portion, Mañjuśrī, who abides as the nature of the three bodies, is beautifully adorned; below him is Akṣobhya. "Brandishing an arrow" means he is making the gesture of brandishing an arrow. "The left hand with the threatening mudrā and a noose" means that in the left vajra-fist, the index finger is extended, holding a noose. "The goddess embraces from the right" and so forth: the goddess situated on the right side, whose color is the same as his, embraces him with her left hand. In her right hand, that goddess holds a blue utpala lotus. Regarding "the left" and so forth: the goddess situated on the left side embraces him with her right hand, and in her left hand she holds a white lotus. "The coward, terrified, also prostrates" means that being struck with fear and terror, he prostrates and bows his head; for that very reason, he is a "coward," meaning he has become intoxicated with fear. "Together with blazing red light rays" means that he is surrounded by a maṇḍala of light that is red and thus blazing. "Emitting clouds of buddhas, he causes them to be attained" means that by emitting clouds of buddhas, he causes the desired aims to be fully attained and found by the beings to be trained; thus, "emitting clouds of buddhas, he causes them to be attained" means that he acts for the benefit of sentient beings through clouds of emanations. "Having meditated" means that one should apply this to the statement: "One who meditates with the characteristics as they have been described here shall become the lord."
Regarding the term "lying down," the word "also" (yang) should be understood to include "sitting" or "staying." The phrase "having consumed" indicates the samaya of what is to be eaten. "Having reflected well" means to subdue and destroy the malevolent. Regarding the phrase "the five desires" and so forth: preceded by the conviction that they are unarisen, or like an illusory person, one should enjoy the nature of the five desires—characterized by form, sound, smell, taste, and touch—which are the essence of Vairocana, Ratnasambhava, Amitābha, Amoghasiddhi, and Akṣobhya. If one enjoys them with the mental engagement of making offerings to the Tathāgatas and so forth, one will be unstained and will not become a vessel for sin. Therefore, because one does not rely on any phenomena, it is said to be "like space."
As it is said in other sources:
"Through the desire for the wisdom of passion,
One should always rely upon the qualities of desire.
One should please the Bodhisattvas;
The heroic Bodhisattvas act through passion.
Having known the three aspects of form,
One should make offerings by means of offering.
That very Bhagavān is the manifold,
The Buddha Vairocana, the fourth.
Having known the three aspects of sound,
One should offer them to the deities.
That very Bhagavān is the manifold,
The Buddha Ratnasambhava, the chief.
Having known the three aspects of smell,
One should offer them to the Buddhas and so forth.
That very Bhagavān is the manifold,
The chief source of the dharma of passion.
Having known the three aspects of taste..."
One should offer it to the deities. That very thing is the various buddhas, the unimpeded Buddha Vajradhara. Having understood the three types of touch, one should offer it to one’s own family. That very thing is the Blessed One, the Vajra-holder, who has attained the manner of Akṣobhya. One should always apply the mind to forms, sounds, tastes, and so forth. This is the condensed secret essence of all the buddhas. Thus it was said, and so forth. Regarding the phrase "the slayer" and so forth: "slayer" (gshed byed) is of the nature of a plunderer. Because it performs everything in every way, or because it rouses the wicked for the sake of subduing them, it is "the rouser of all slayers." Because it is unimpeded, it is both wisdom (jñāna) and a vajra; thus it is so called. Alternatively, because it is the wisdom-vajra that rouses and generates all slayers, it is so called. The Blessed One himself averts what is known in the world as Yama, the slayer; by means of the methods of discipline, he turns them back from the state of the afflictions and causes them to enter the path of the Tathāgatas; thus it is so called. The meaning of "focusing on that" and so forth has already been explained. "Dwarf" (mi'u thung) refers to one possessing the characteristics of a dwarf. It is a maṇḍala of red light rays, that is, a solar maṇḍala. Because he possesses those light rays, it is so called; the meaning is "radiating a red circle of light."
"Seated upon a lotus in a playful posture" means that he is seated upon a lotus throne in a playful stance; thus it is so called. By the meaning of "Prajñāntaka" (End-Maker of Wisdom), the Blessed One is seated exactly as described upon Viṣṇu and his consort atop the lotus. "Transformed" means that his fangs are bared. "The lips are pressed by the teeth" means that he causes the lips to be pressed by the fangs; specifically, among the three faces, the upper lip of the left face is pressed by the teeth. "Blazing with various ornaments" means that he blazes because he possesses the various dance movements that transform the limbs, such as the graceful (śṛṅgāra) and so forth. "Upon the crown" refers to the top of the head. "If one meditates on the entity" means meditating with an intention that follows with clarity and devotion. Regarding "Invincible" and so forth, he is "Invincible" because he cannot be overcome by anyone who suppresses all malevolent beings; he is the very Vajra of Wisdom. The meaning of "focal point" and so forth has already been explained. Regarding "three-eyed," the word "possessing" is the ellipsis here. "Seated upon a lotus in a playful posture" has already been explained. Nevertheless, following the meaning of "Padmāntaka" (End-Maker of the Lotus), the Blessed One is seated exactly as described upon Brahmā and his consort atop the lotus. "He observes with a wrathful gaze" means:
“Terrifying with a frown, smiling with a wrathful gaze; when resting in meditative equipoise with a wrathful gaze, he strikes fear even into the three realms.” This explains the characteristics of the wrathful gaze: because he looks with it, it is said, “He conceptualizes with a wrathful gaze.” “Moving the tongue” means that he moves his tongue and thereby inspires awe; thus, it is “moving the tongue.” “Many forms of the Buddha” refers to the emanation of numerous Buddha bodies and so forth. “Radiating and gathering” is an illustration; it should be understood as radiating, withdrawing, abiding, and remaining stable. “Having meditated” should be applied here as meaning one should practice this in three sessions. Regarding “Supreme Horse” and so forth: because he places the nature that subdues all supreme horses upon the top of his three heads, he is the “Supreme Horse,” which is the Wisdom Vajra. The meaning of “object of focus” and so forth has already been explained. “Slayer of obstructors” means he destroys all obstacles to the attainments without exception. “Dwelling in a maṇḍala of fire” means he is surrounded by a blazing maṇḍala. “Color of the petals of a blue utpala” means he possesses a complexion and luster like the petals of a blue utpala; this means his body is blue in color. “With his feet, he tramples the obstructors.”
Regarding the phrase "with the left foot," this refers to the act of treading upon the Lord of the Host (Gaṇapati) who is situated upon a lotus. Regarding the second line, "seated upon a lotus," this refers to the Blessed One’s second foot, which is placed upon a lotus; thus, one should meditate that this Blessed One also sits upon a lotus in a playful posture, just as described previously. Regarding "skilled in wisdom," this means being skilled in the wisdom of meditation. Regarding "all obstacles" and so forth, the "complete destruction of all obstacles" means their total annihilation; because he possesses victory over them, he is so named, and he is the Wisdom Vajra. The meaning of "focusing upon that" and so forth has already been explained. Regarding "the left eye," this means the left [eye] is tilted. Regarding "the region of the heart is also filled with HŪṂ," this means the body is pervaded by the sound of the syllable HŪṂ residing in the region of the heart. Regarding "having the color of indigo," this means a deep blue color that is not mixed with any other hue. He is a "Sage" (Muni) because he has become the very embodiment of the restraint of all non-virtues in every respect. Regarding "the deep pool of the river of obstacles" and so forth, because he purifies the stream of the mind accumulated by the darkness of ignorance, he "destroys the deep pool of the river of obstacles." "Moving eyes" means being diligent in gazing well in all directions. Because he possesses the maṇḍala of the sun, he is "blazing." "Gazing while held by a staff," and so forth...
This means that by clenching the fists, one holds them firmly. Regarding the phrase "various" and so forth: it refers to the finest flowers of all seasons, both aquatic and terrestrial, which are specially arranged and bound together in a wreath. That which is a crown or head-ornament made of jewels, bound at the base by such a wreath, is described by that name. Because the Blessed One, the Protector Acala, possesses this, he is also called by that name; it means he has a head-ornament made of a wreath of flowers of all seasons upon his head.
"Radiating many great miracles" means that he possesses miraculous powers and so forth in order to inspire faith in those to be trained; this is the remainder of the sentence. "In that way" means "just so." "Always" means that the yogi should meditate at all times during the four modes of conduct; this is the extent of the meaning. "One should meditate" means it is to be done in this manner here.
Regarding "unsurpassed" and so forth: awakening is the unerring realization of all phenomena. Since there is nothing else that is superior to that, it is itself "unsurpassed." "One shall ascend the staircase" means that the continuum of the mind ascends and abides upon the Noble Path; by these means, it is taught that awakening should be accomplished through diligent effort.
Regarding "the Tathāgata" and so forth: acting in accordance with the commands of all the Tathāgatas means that he awakens [the practitioner] in order to bestow the desired accomplishments upon all practitioners without exception.
In this context, "immovable" means not to waver. "Wisdom" refers to that which belongs to the Tathāgata; his "display" therein is the complete fulfillment of the welfare of all sentient beings without exception. Because he possesses such playful manifestation, the Blessed One Akṣobhya is called by that name, and he is the Vajra itself. The meaning of the phrase "the object of focus" and so forth has already been explained. Regarding the name "Lord of Desires," it is said: "It is renowned as the desire of Ṭakkirāja." Thus, because he has become the master of all desires without exception, he is proclaimed with such a title; this should be connected with the subsequent words. "Adorned with the Buddha as a crown ornament" means he possesses the diadem of the Buddha Akṣobhya as his crown, adorned with the precious crown of the principal deity. "Knitting his brows in a frown upon his forehead" means he is one who has knit his brows in a frown between the eyebrows. "Blazing" means he is so called because he possesses a sublime nature. "Red maṇḍala" refers to the maṇḍala of the sun. "The mudrā of Ṭakkirāja" will be explained below. "The playful stance" means performing the playful posture. "Hating the obstructors below" means causing the obstructors below to be terrified. "Pervaded everywhere by the emanation of Buddhas" means his body is completely filled and surrounded by the wrathful forms of the Buddhas. "In order to attain unsurpassed wisdom,"...
The phrase "for the sake of" means for the purpose of attaining the supreme wisdom that transcends all. "Excellent meditative absorption" refers to attaining the mind’s supreme one-pointedness. Regarding "the essence of all" and so forth, the essence of all—the Buddhas, Vajradharas, and the rest—is non-dual wisdom. "Summoning all of them" means to draw them forth. It is called "Victorious" because it possesses the characteristic of overwhelming the malevolent. That itself is the Wisdom Vajra. The meaning of "the object of focus" and so forth has already been explained. "The body is like a blue cloud" means that because the body possesses a blueness like a blue cloud, it is so described. "The Buddhas reside in the crown ornament" means that Akṣobhya is placed upon the diadem. "Performing the playful stance" means performing the playful posture. "Maṇḍala" refers to the solar maṇḍala. "Stirred by the wisdom of union" refers to the union with the samaya-mudrā. Its wisdom consists of the embrace and so forth; in that state, it is the very purity of the supreme joy of all the deities residing as the five families as appropriate. "Stirred by that" means that through individual awareness, one takes as one's own the nature of supreme joy. Others maintain that "stirred by wisdom" refers to meditating on the union characterized by the pride of non-duality with the deity. "Should be meditated upon" is the remainder of the sentence.
Regarding the phrase "the Lord of Power who strikes," the Lord of Power is Maheśvara. To "strike him" means to clearly manifest the pride of the Teacher and so forth; since this [deity] possesses the wisdom of that [Lord], he is called "Vajra-Blue" (Nīlavajra), and he is the Vajra itself. The meaning of "the object of focus" and so forth has already been explained.
"Red-eyed, with blazing hair bristling upward" means he possesses red eyes, thus he is "Red-eyed." Furthermore, he is so called because his hair is blazing and radiant, bristling upward. "Seated upon a lotus, with a majestic bearing" means he sits upon a lotus seat with the posture and bearing of a wrathful deity. "The Fierce One" is so called because he performs fierce activities.
"Scattering with a threatening gesture" means that because he dwells with a threatening gesture and the playful posture of a wrathful deity, he is said to be "with a threatening gesture." Because he generates that posture which scatters and expels obstructors, he is so called. "In the ten directions" means in their respective directions. "Completely surrounded by blazing [beings]" means he is surrounded by those possessing mandalas of solar light. "Clouds" should be understood here as a term for "possessing."
"By the supreme meditation" means by having attained the supreme meditation. "Should be meditated upon" means one should meditate in that very manner.
Regarding the term "confused" (kṣipta): the conduct explained in the Kṣipta-tantra is designated by the word "confused." Its wisdom is the realization of the natural luminosity. Its power is unimpeded capacity. Because there is no sentient being who follows or resembles him in his total victory, he is called the "Wrathful One of Great Power" (Mahābala), and he is the Vajra itself. The meaning of "object of focus" and so forth has already been explained. "Possessing the three bodies" means that he is the nature of the three bodies, having become the essence of the Vajra Body, Speech, and Mind; this should be understood in the same way for all [deities]. "Excellent light" refers to red light. "Adorned with light the span of an arm" means that his body is exquisitely beautiful with light rays of whatever color [emanate] from all sides. "Goddesses reside upon the sides" means that on both sides they abide in the manner of the five suchnesses of the great secret. Regarding "the four mothers of the families," some assert they are Vajrasattvī and so forth, while others say they are Locanā and so forth; however, of these two views, the former is incorrect. "Endowed with that" is the remainder of the sentence. Although these mudrās were explained previously, they are presented here again in order to show their primary importance with respect to the generation stage. "Passionate" (anurāga) means that his nature is one of subsequent delight.
Regarding the phrase "the elaborate festival," this refers to the festival accompanied by the enthusiasm of a universal monarch (cakravartin); whatever brings universal joy is so designated. Here, the goddesses have two arms. "Possessing a five-rayed uṣṇīṣa" should be understood as referring to that very [deity] here. "Endowed with a garland of wheels everywhere" means on the exterior of the light maṇḍala. "Vajras abide between the wheels, adorned with garlands of light rays" means that because a light maṇḍala is formed within the vajra garland, it is adorned with the appearance of light rays from the vajra garland that follow [it]. By this illustration, it should be understood that it is also adorned within by garlands of jewels, lotuses, and utpala flowers. "Seeking the essence of enlightenment" means because of the aspiration for the essence of enlightenment. "Attaining desires" means it accomplishes all mundane and supramundane excellences. Regarding the phrase "the essence of enlightenment" and so forth, the essence of enlightenment is the wisdom (jñāna) of the tathāgata. Because it fulfills the intentions of those to be trained in every way and acts as an adornment and an embellishment, it is "adorned with the essence of all enlightenment," which is the universal monarch. Since that very wisdom is the nature of the wheel, it is the "vajra of the wisdom wheel." The passage beginning with "the object of focus" has already been explained.
The meaning of the statement, "Based on those aforementioned [deities], many tens of millions of secret mantras for definitive emergence from [suffering] through the distinctions of meditative absorption were taught," is now shown in sequence. Because the assembly of sublime secret mantras and the deities are established as inseparable, the Universal Monarch is presented first in order to accomplish [the practice] as appropriate. Regarding the term "three bodies" (trikāya), it is so called because he possesses the three bodies that correspond to himself.
"Bīzapūra and the mongoose-holder" means that in his right hand is a bīzapūra fruit, and in his left is a mongoose. "Four yakṣiṇīs adorned with all ornaments on their sides" is as explained previously. Others say that these [deities] reside in the four directions.
"Holding the vajra-nectar in his hand" means:
One should visualize a moon and a vajra in the hand, arisen from ĀḤ and HŪṂ.
From the syllable OṂ, one should visualize a yellow bracelet on the wrist.
VAṂ is like the color of the moon; from it, a rain of nectar falls.
The wise should view it as a stainless yellow vessel.
On the index finger is Vasudhara; on the middle finger is Saṃpūrṇabhadra.
On the ring finger is Dhanada; on the little finger is Mahādhanada.
On the thumb is Piñcikuṇḍalī; Kīlimāli is on the wrist.
The lords who exercise power over the gates should be visualized on the sides of the hand.
The mantrin should visualize Jalaṃdhara, the Lord of Waters, in the center of the hand.
In the center of the hand, which is anointed with fragrance...
Visualize each with their respective mantras in sequence. First, the syllable Oṃ, then Ratnavajre, one's own name, and at the end of these four, followed by Svāhā—this is proclaimed as the mantra. Visualize the Vajrāmṛta in the hand. In this manner, at the crown of the head, according to the ritual, the wise should properly offer a hundred water libations every day. Regarding the phrase "the one called Ratna" and so forth: "Ratna" refers to the wish-fulfilling jewel and the like. "Giving" (dāna) means bestowing upon all sentient beings; because such a rain of jewels falls, it is so named. Because that very [deity] possesses the clouds of wisdom of the perfections such as giving, it is called the "Wisdom Cloud Abiding in the Peak," and that is the Vajra. The meaning of the phrase "the visualization" and so forth has already been explained. "Mounted upon a chariot drawn by seven horses" means residing upon a chariot yoked to seven horses. "Illuminating the blazing maṇḍala" means the nature of a fully expanded maṇḍala of light from the blazing rays arising from the solar maṇḍala. "Diligent in protecting the ten directions" means exerting oneself and striving intensely to protect against the malevolent beings dwelling in the ten directions. "Sewing up the eyes and mouths" means one should meditate on sewing up the eyes and mouths of the malevolent beings, just as before. "Having completely abandoned the articles of enjoyment,"...
Regarding the phrase "thus it is said," one should abide in the meditation on the goddess, having eliminated all false conceptualizations. "Hūṃ-maker" refers to one who is diligent in properly proclaiming the sound of the syllable HŪṂ. "This" refers to the mārīcī-samādhi. "By [him] himself" refers to that very yogi. Regarding "all those who are hostile" and so forth, "making all who are hostile unable to cause harm" means repelling all malevolent beings; this is the goddess Mārīcī. Because she possesses unimpeded and supreme wisdom, she is called the "Supreme Vajra of Wisdom." The meaning of "the object of focus" and so forth has already been explained.
Regarding the lines: "Upon that, the Buddhas of the five colors, / Reside in perfect union," this is as before, referring to the yellow and other colors. Furthermore: "Once more, from those five colors, / The Buddhas cause a rain of nectar to fall." This should be applied as follows: one should visualize the Tathāgatas, who hold vases of vajra-nectar water in their two hands, bestowing empowerment upon the sentient beings whose afflictions have been cleared away by the blazing light of the wrathful deities.
Regarding "all diseases" and so forth, "all diseases" refers to fevers and the like. "Pacification" means their removal. That which is the unimpeded wisdom capable of this is the very essence of the goddess Śabarī, and thus she is also called by that name. She is the form of the blazing vajra, the formidable protection. The meaning of "focusing upon that" and so forth has already been explained.
"Expanding with the seven-hooded serpent's canopy" means that because the seven-hooded serpent's canopy is placed upon the crown, it is expanded; that which possesses such a distinction is so called. "Adorned with blazing jewels" means that upon the serpent heads, there is blazing light, and it is beautifully adorned by the radiant light rays emanating from the jewels situated in the center of that. "Possessing a red maṇḍala of light" means a blazing red maṇḍala of light. "Surrounded by radiating rainbows" means that which possesses a garland of wisdom resembling intensely radiating rainbows is so called. "Covered by those blazing all around" means covered by a multitude of blazing flames. Regarding the phrase "the Buddha" and so forth, it should be connected as follows: one should meditate on the reflection of the Buddha’s body in that manner, radiating forth, holding in his two lotus hands a vase arisen from the syllable vaṃ, completely filled with the water of nectar, and white like the color of the moon. "The mouth adorned with the syllable ja" means one should meditate on that vase as being beautifully adorned at its mouth by the syllable ja. Some say it should be made to faint with poison. "Pouring upon those struck by poison" means one should meditate on those Buddhas pouring [the nectar] upon sentient beings who have fainted from the poison of attachment and so forth. "Upon those struck by poison" is for the purpose of making them free of poison.
That which is called "meditating in that way" is the samādhi of the Poison-Dispeller (Viṣaharī). Regarding the phrase "afflictions" and so forth: all afflictions are attachment and the rest. Since these, when indulged in without skillful means, produce undesirable results, they are "poisons"; because she completely destroys them, she is called the "Poison-Dispeller." She is the "Lord of the Hoods," having become the sovereign of the nāgas. Because she is indestructible and irreversible, she is "Vajra Wisdom." The meaning of the phrase "the object of focus" and so forth has already been explained.
Regarding the phrase "the Victorious One’s form resides in the topknot": the form of Amitābha is the "Victorious One’s form," and that which resides in the center of the topknot is so described. "Appearing like a white lotus" means it is similar to a pure lotus. "Possessing the strength of experience and mind" means being endowed with the aesthetic flavor (rasa) of the dance posture. "Holding a rosary of counting" means possessing a rosary. "In a playful stance" means with a playful manner. "Residing within a cave of a jewel mountain" means residing in the center of a cave in a mountain of precious gems. "By the yogic mind" means by one who meditates on the method and wisdom of Halāhala. "By the non-conceptual samādhi" means by the samādhi that eliminates incorrect conceptualization through the superior resolve (adhimukti) that abides in the dharmadhātu exactly as it is.
Regarding the phrase "inner recitation" and so forth, this refers to reciting the mantra through meditative concentration; it is not a meditation on the emanation of forms such as one, two, or three. Regarding the phrase "all desires" and so forth, "all desires" refers to the completely pure forms and so on. "Thoroughly accomplishing" means that because it brings these to perfection within the continuum of the practitioner, it is called "thoroughly accomplishing all desires." Because that very [deity] is the "Halahala," it is so named. Because that very [deity] possesses the wisdom of supreme bliss that is unimpeded in its destruction of the poisons of desire and so forth in all beings to be trained without exception, it is the "Wisdom Vajra that Fully Pleases." The meaning of the phrase "the object of focus" and so forth has already been explained. She is called a "rākṣasī" because she assumes such a form. Regarding the phrase "topknot" and so forth, "Akṣobhya resides upon that very crown of the head adorned with a topknot and diadem" means that Akṣobhya resides upon her head; thus she is so called. "Holding a skull-cup filled with blood in her hand" means that she holds a human skull-cup completely filled with human blood in her first right hand; thus she is so called. "With one left hand she makes the threatening gesture" is the meaning. "In a playful posture" means she stands in a playful stance. Regarding the phrase "in this manner" and so forth, it means being endowed with the recitation and meditation just described.
Regarding "Hūṃ, the one who performs the Hūṃ-act," this refers to the one who is diligent in emitting the sound of Hūṃ associated with the wrathful deities. "For the perfect benefit of all sentient beings" means that he is perfectly endowed with the causes—the accumulations of merit and primordial wisdom—which have been gathered in order to accomplish the welfare of all sentient beings through generosity and so forth. Regarding "all sentient beings" and so forth: he is the supreme slayer of the malevolent ones, and for that very reason, he is "Rab," namely Pāṇḍaravāsinī. Because he is the very nature of the ten powers of the Blessed One, having completely conquered the four māras at the essence of enlightenment, he is called "the power that conquers at the essence of enlightenment." The meaning of "the object of focus" and so forth has already been explained. "Sporting with a half-profile" means that he is supported by the wish-fulfilling tree on his left side. "With the gentle wrathful Vajra" refers to Yamāntaka. "He remains pressing down upon his head" means that he remains in the union of Mañjuśrī, the lord of the maṇḍala. Regarding "yakṣiṇī" and so forth: the accomplishment of all yakṣiṇīs is the complete mastery of bringing them under one's own control; the supreme among these is Mañjuśrī together with his own wrathful deities. The meaning of "the object of focus" and so forth has already been explained. "The three syllables, the form of the three eyes" refers to the form of the three syllables just mentioned. "The third of those very [syllables]..." is as follows:
"Viṣṇu, Maheśvara, and the Great Grandfather," it is said. Viṣṇu is the Lord of Wealth. Maheśvara is Śaṅkara. The Great Grandfather is Brahmā. "Grasping their own weapons" is a mere illustration of their holding implements. In that regard, Viṣṇu is blue in color, has four arms, and holds a staff and a vajra in his right hands, and a conch and a wheel in his left; he is mounted upon a garuḍa. Maheśvara is crystal-colored with a blue throat, has three eyes, wears a tiger skin, has an erect phallus, and has six arms. In his right hands, he holds a trident, a vajra, and a ḍamaru; in his two left hands, he holds a khaṭvāṅga and a skull-cup filled with blood, while embracing Umā; he is mounted upon a bull. Brahmā is yellow in color, has four arms, holds a vajra and a rosary in his right hands, and a staff and a water-pot in his left; he is mounted upon a swan, and all of them wear jeweled crowns.
"Having meditated on the vajra samādhi" means by meditating on the samādhi of Vajra Hūṃkāra. "When exhorted by Vajra Hūṃkāra" means that the yogin of Vajra Hūṃkāra, having summoned Maheśvara or any other deity by means of the King of Desire, binds the mudrā of the wrathful Tiriṇṭiri. Then, while meditating on the general samaya beginning with "This vajra is the great vajra," and having shown the specific samaya as appropriate, one exhorts them, saying, "Accomplish the desired activity!"
If one practices while forming the threatening mudrā of Vajra Hūṃkāra, the deities will grant accomplishments out of fear. Regarding the phrase "the world" and so forth, this refers to the "Three Brothers" because they accomplish all the gods of the world. For that very reason, it says "the three-eyed one." The "play" of the nature of Mahādeva is his compassionate manifestation. "Wisdom-vajra" refers to the manner of knowing worldly things without obstruction. The meaning of "focal object" and so forth has already been explained. Having shown a few deities not included in the maṇḍala, the text now says "furthermore" and so forth in order to show others not included here. "Secret mantra" refers to the person of the secret mantra; this is the mantra that is desired. It is said, "having joined whatever seed-syllable [is appropriate]." "By meditating on the vajra syllables" means that, as is well known within the tantras, one should join the syllable of one's own seed-syllable or the first letter of one's name, and so forth. Regarding "Hārītī" and so forth, if one visualizes Hārītī, who is born from the syllable Ha and is surrounded by five hundred sons, she will be accomplished. "The Heroine" and so forth refers to the Heroine and the other five hundred yakṣiṇīs who surround her. The chapter that thoroughly teaches meditative absorption is spoken of by the term "the sequential classification of meditative absorption." This is the commentary on the fourth chapter.
Because the power of the secret mantra must be demonstrated for the benefit of those sentient beings who have entered one's own teaching through a thorough understanding of meditative absorption (samādhi), the fifth chapter, the "Section on the Display of the Wisdom of Secret Mantra," is taught starting with the words "Then..." and so forth. This should be connected with the phrase "the Blessed One brought forth."
If one asks what he did [before doing so], it says: "The supreme, peaceful, and free from dust." It is "peaceful" because desire and the other afflictions have been pacified. Being "free from dust" means being free from turbidity; this refers to the Blessed One Vairocana. His "supreme" [consort] is the one who has become the samaya-mudrā, namely the Mother Buddhalocanā. The meaning of "focusing" and so forth has already been explained. "Entering into meditative equipoise" means to manifest it directly; the meaning is that he made his mind one-pointed in the manner of teaching the secret mantra of Buddhalocanā. It should be understood that for all meditative absorptions that teach secret mantras, one should likewise make the mind one-pointed in the manner of teaching the secret mantra of that particular deity.
By focusing on the meditative absorption, this is taught: one should apply the secret mantra to activities such as pacification once the signs have been obtained. "The Mother of all Tathāgatas" is said because she has become the Mother of that particular family.
Regarding the phrase "performing various activities by generating wisdom," it means that by generating wisdom, one performs the activities of the various realms of sentient beings without exception, thereby becoming the cause for the fulfillment of desired objectives. "By perfectly completing all activities" means by accomplishing activities such as pacification and so forth. "Delight" refers to the joy arising from seeing all realms of sentient beings brought to happiness. "The hosts of Māras tremble" means that the armies of Māras who seek to destroy sentient beings are shaken. "Recalling the Buddha Vajra" means that for the sake of one's own complete protection, one comes to recollect Vairocana. For the subsequent sections as well, when the respective mantras are recited, this same principle should be applied accordingly to the recollection of Vairocana and the others. This teaches the following: to pacify harm inflicted by the lords of the families, one should recollect and meditate upon the secret mantras of the consorts of those families. Regarding the phrase "the Mother who generates the peace of the Buddhas," this refers to generating peace for those disciples connected to the Buddhas; or alternatively, if a practitioner is performing a rite of pacification but another mantra-practitioner has performed a ritual of "nailing" (kīlana) such that the practitioner is not granted the siddhi, then having recognized this, one should fashion an image of them and perform the nailing ritual.
Having brought them forth again, if one washes them with milk while reciting the mantra of Buddhalocanā, at that time they will be pacified. Since she then bestows the siddhi desired by the practitioner, she is called "the Mother who generates the peace of the Buddhas." These points should be understood as being intended for a practitioner who cannot be led astray by others and so forth; they should be understood as being similar to the manner of engaging in summoning and other rites once meditative absorption has been attained. "Exhorted by the vajra samaya" means to be firmly exhorted. "Bestow siddhi upon those who have not attained it" means to grant siddhi to those who have not yet achieved it. This is what is being shown: if the secret mantras arising from the Tathāgata family do not bestow siddhi, then by reciting them in conjunction with the mantra of Locanā, they will bestow siddhi. The phrase "Then..." and so forth is as explained previously. Regarding "the supreme samaya of the blazing three bodies," Akṣobhya is the nature of the three bodies. Because he has taken the form of a wrathful deity through the essence of method and insight, he is "blazing." For that very reason, he is the supreme among the wrathful deities such as Bhairava and others. His samaya is the consort Māmakī. The meaning of "visualization" and so forth has already been explained. "The Mother of all the supreme Vajradharas" is so called because she is the consort of that family.
Regarding the phrase "generating the vajra maṇḍala," it is so called because it generates the wisdom of the vajra family. Regarding the phrase "bestowing all siddhis," it is similar to Buddhalocanā. "All" refers to the Buddhas and so forth. "Recollection" means to remember; "with joy" is the remainder of the sentence. "She who protects all siddhis" means that protection of all siddhis is performed by her. This is the general ritual of protection. Regarding the phrase "likewise, the activities are accomplished," it means that just as she emanates as Locanā and the others as the cause for accomplishing activities such as pacifying and so forth, she emanates in that manner. The phrase "then" and so forth is as before. Regarding "great passion," great passion is the essence of great compassion that is naturally pure; being "attached" by that is to be red. "Lotus" refers to the lotus family. Through her dance, by way of performing a dance, she manifests and pervades the entire expanse of space without exception; thus she is called the Blessed One Amitābha. Her manifestation is the play of the body of supreme joy. Her ultimate samaya-vajra is the samaya-mudrā, which is Pāṇḍaravāsinī. The meaning of "visualization" and so forth has already been explained. Regarding the phrase "the supreme mother who upholds all dharmas," it is because she has become the mother of that family. "Having brought all under control,"...
Regarding the phrase "and so forth," bringing all [beings] such as the buddhas under one's power means to act without transgression. "Comprehending that" refers to the yogis' realization; thus, the Blessed One Amoghasiddhi is so called. "Delighting in the equality of his three vajras" means making the three bodies unborn, which is the Mother Tārā. "The supreme Mother who holds all variety" is so called because she is the Mother of that family. Regarding the phrase "the Tathāgatas and so forth," because one enters the wisdom of all the Tathāgatas such as Vairocana and the rest, it is "entering wisdom." The method and insight of the wrathful deities is the "wrathful wisdom." "Liberating by means of that" refers to liberating malicious sentient beings who have fallen into the lower realms; thus, Yamāntaka is also so called. The meaning of the phrase "focusing on that" and so forth has already been explained. Regarding "if fear should arise," it means that fear arises in all the Tathāgatas and Bodhisattvas. Here, some might argue that since they possess no fear, this is not fear; however, that is not the case. This is because their own commitment is what constitutes the fear. Having taken the power of subduing them into account, they establish this fear regarding the commitment. If a mantrin who has practiced for seven days according to the method explained does not achieve accomplishment, then at that time, the noble Yamāntaka and the others will strike them with ritual daggers.
Thinking, "Since we are the ones to be accomplished, the Blessed One is fierce," the mantrin will strike with a ritual dagger (kīla). Because fear is thus generated, he will grant the siddhi. As it is said: "By the mudrā of Vajra Hūṃkāra, however they may be enraged, if all the Buddhas are pressed, they will grant siddhi out of fear." Thus it is taught. Regarding the phrase "the vajra fence and lattice," because the Blessed One’s splendor is difficult to endure, he is like a vajra fence that suppresses [all things]; thus, he gazes upon the one possessing various wisdoms. This demonstrates that the Blessed One is difficult to approach. "Single-seamed" means having one joint. "Two-seamed" means having two joints. Regarding the phrase "through the union of the four goddesses and the blessing of the five Buddhas": in the center of the skull as previously described, one draws an eight-petaled lotus with blood. In the center and the four petals of the east and so forth, one places the five [Buddhas] such as Vairocana; in the four intermediate petals of the southeast and so forth, one places the four [goddesses] such as Locanā. This is the blessing of the Buddhas, and it becomes endowed with the union of the four goddesses. Regarding the phrase "the ritual of the footprint soil": one fashions an image from the soil of the target's footprint and soil from the two banks of a river.
In his heart, one should write the mantra of Yamāntaka, such as tāla and so forth, interspersed with the name of the person to be accomplished, and having inserted it, it is covered; this is the ritual of the footprint soil. Regarding the phrase "pressing with the foot, one recites over it": the yogin of Yamāntaka sits in the center of his maṇḍala and places the person to be accomplished upon a vajra-wind maṇḍala. Visualizing that they are bound by the noose and hook of Vairocana and the others and are being drawn forth, one should press down the reflection placed inside a skull-cup with a downward-facing vajra-hook situated upon a moon maṇḍala on the sole of the left foot. Moving the foot in the manner of summoning, one should recite the secret mantra of Yamāntaka interspersed with the name of the person to be summoned; this is the summarized meaning. Regarding the phrase "the great cloud" and so forth: because he performs the welfare of beings with the streams of the water of the sublime Dharma according to their fortune, he is like a great cloud and is thus the "Great Cloud," the Buddha, the Blessed One. Their "supreme wisdom-vajra" is the wisdom of the means for subduing the malevolent. Because it arises from that, he is the "Sublime Vajra Nectar" wrathful deity, the Amṛtakuṇḍalī. The meaning of "visualization" and so forth is as before. "Having expanded the wheel of the wrathful ones..."
Regarding the phrase "wandering and scattering": one should draw an eight-spoked wheel with poison and so forth upon a palm leaf that has been wandering and scattered. In the center, one should write "HŪṂ DEVADATTA UCCHĀṬAYA PHAṬ," and likewise arrange the syllables on the eight spokes. On the rim, one should write the garland mantra interspersed with the name of the person to be accomplished and the word for "expelling."
Regarding "place it beneath the feet of Gaṇeśa": this refers to placing the effigy of the person to be accomplished beneath the feet of Gaṇeśa.
Regarding "having exhorted with HŪṂ and PHAṬ": this refers to the exhortation of Gaṇeśa with "HŪṂ [Name] UCCHĀṬAYA PHAṬ."
This is what is being shown: preceded by the removal of the person to be accomplished's protection, one should insert the wheel into the heart of the effigy. Then, employing the application of Amṛtakuṇḍalī, one should summon Gaṇeśa exactly as he is and grant him the samaya. Having hidden the effigy beneath his feet, one should recite "HŪṂ [Name] UCCHĀṬAYA PHAṬ" and issue the command. One should then visualize the person to be accomplished as naked and smeared with sesame oil, mounted upon a camel. Visualizing that they are lifted up by a vajra wind mandala and carried toward the south, and that their house is also completely carried away by a single camel, one should recite the mantra one hundred and eight times with wrath at midday and midnight for seven days. By doing so, they will certainly be expelled.
Regarding "the precious diligence" and so forth: "precious" refers to the precious family.
Diligence is the distinction of exerting oneself to completely fulfill the intentions of all. Because he is undaunted by conceptual elaboration, he is called the wrathful deity Unconquerable by Others; he is the very vajra of wisdom. The meaning of the passage beginning with "the object of focus" has already been explained. The "demon that withers" refers to the demons that afflict children. Regarding the phrase "by the application of the vajra-pressing": one should identify the signs of demons such as rākṣasas according to the ritual procedures of the Vidyottama Tantra, summon them accordingly, and cause them to enter, be bound, and be enclosed within the body of the one to be accomplished. One should then visualize two vajras arising from the syllable HŪṂ pressing down upon them. Reciting the secret mantra together with the words of exhortation, "Drive away the rākṣasas and others with white mustard seeds produced from the blazing HŪṂ-vajra," one performs the activities of striking, clearing away, and so forth. This is the application of the vajra-pressing. Regarding the phrase "the jewel of qualities" and so forth: the jewel-like qualities consist of the nature of scripture and realization. "Immeasurable" means without limit; the wrathful deity Hayagrīva who has fully accumulated all of these is thus called by that name, and he is the very vajra. The meaning of the passage beginning with "the object of focus" has already been explained. The passage beginning with "on the hand" is easy to understand. This is what is being shown: having identified the signs as they are, one should visualize a moon-vajra on the left hand, and in its center, a white eight-petaled lotus.
In the center of that, visualize the syllable Ha with the color of the moon. In front of the person afflicted by poison, recite the Haya-grīva garland mantra twenty-one times. Cover the person to be treated with a cloth, place them facing west, and arrange the garland mantra upon their body exactly as it is. Recite the mantra together with the words of exhortation, "Purify [the poison] into the peaceful Haya-grīva!" The Blessed One has taught that one should visualize the person being completely filled with a stream of nectar. By removing the cloth and maintaining the divine pride (ahaṃkāra) of Haya-grīva, the poison should be cleared away. If one wishes to quickly rouse [the patient] and hold them, one should also know to visualize the syllable Ha in the center of a white lotus at their heart.
"Abiding in the samādhi of the Wrathful King, beautified by the syllables of the three vajras" means that, abiding in the samādhi of the wrathful deity Haya-grīva, one's body is beautified by the syllables Oṃ Āḥ Hūṃ. "Even the three realms" refers to the three realms themselves. Regarding "the emergence of the unimpeded" and so forth: because it is meaningful and endowed with purpose, it bestows and generates the unimpeded siddhis; thus, the wrathful deity Blue Staff-Bearer is so named. That very [deity] is the supreme victory banner, the jewel-vajra; marked by a vajra and like a wish-fulfilling jewel, it completely fulfills all intentions. Because it is praised by all the Tathāgatas, it is called the "supreme victory banner, the jewel-vajra."
The meaning of the passage beginning with "the object of focus" and so forth is easy to understand. "All buddhas" refers to the Blessed One Nīladaṇḍa, as he is connected to them. "Having exhorted through the ritual of application" means by means of the application that culminates in the slaying of the malevolent ones. In that regard, the ritual of application is as follows: the yogin of the Mind Vajra should enter the application of the vajra and lotus exactly as prescribed. Having drunk the bodhicitta residing in the heart of the victim exactly as it is, one should assume the divine pride of the wrathful Nīladaṇḍa arising from that very [bodhicitta]. One should then meditate on all the Tathāgatas residing in one's own maṇḍala as being wrathful, and also meditate on the victim as destroying the Three Jewels and so forth. One should then turn back the Buddhas, Vajradharas, and so forth by means of one's own samaya, saying: "This Blessed Tathāgata does not accept the offering of the samaya and so forth from this one who harms the Three Jewels and so forth. That sentient being is devoid of bodhicitta, whereas you are perfectly connected with bodhicitta. Therefore, I pray that you abandon his heart." Having abandoned his heart, one should visualize him as a Tathāgata.
Furthermore, having contemplated protection and so forth through other applications, one should dress in clothes moistened with blood or remain naked. Having fashioned an image of the target from earth or other materials from the banks of a river, one should press it down with the left foot. Having performed the summoning, entering, and binding of the target there, one should, in a state of wrath, diligently complete the ritual of forceful activity (abhicāra) as prescribed. By reciting the mantra of the Blue Club Bearer (Nīladaṇḍa), one should emanate immeasurable Blue Club Bearer Vajras and so forth, intent upon slaying the target.
Regarding the phrase "all-encompassing" (samantāt) and so forth: because there is a collection of arrays of Buddhas and others radiating everywhere, the Wrathful One Mahābala is so named; he is the Vajra itself. The meaning of "focusing" (ālambana) and so forth has already been explained.
"Accomplishing all activities" means that through the power of the yogi’s conviction, even activities such as pacification (śānti) and the rest will be achieved by this very secret mantra; thus it is so called.
"If the rain is heavy, it will be cut off" means that through the yoga of the Wrathful One Mahābala, one should intensely visualize drinking the masses of water abiding in the sky and then cut the clouds with the weapon mudrā. "If the rain is light, it will cause it to fall" is also explained through this very application.
Regarding "all-encompassing" and so forth: because he is made the essence by blazing everywhere, the Blessed One Rāgarāja is so named; because one focuses upon him, it is so called.
Regarding the phrase "the right foot" and so forth: one should visualize a moon maṇḍala on the sole of the right foot, beneath which is a crossed vajra arising from the syllable A. Beneath that, from the syllable Jhaḥ, one visualizes a vajra hook facing downward, and then presses down upon the effigy of the target to be accomplished. The phrase "by the power of the wisdom of the three bodies" means that one should bless the wisdom of the three bodies and, with a wrathful demeanor, slightly incline the body to the left. The phrase "frowning with successive wrinkles" and so forth means that the forehead is being invoked. Regarding "vajra" and so forth: the wisdom that blazes like a vajra is the wisdom of the method for subduing the malevolent; by blazing intensely, it becomes fierce, which is the wrathful deity Acala. The meaning of "visualization" and so forth has already been explained. The term "Lord" is to be connected here with the word "remember." The phrase "summoning" and so forth is as before. Regarding "of the three bodies" and so forth: because this is the ultimate wisdom of the inexhaustible body, speech, and mind, it is the "vajra wisdom of the three bodies." Because its very nature is difficult to approach through the four Hūṃs, it is "blazing." Because the Tathāgatas, through the form of the wrathful deity of method and wisdom, have become the master of the three realms without exception and have incinerated the fuel of ignorance, it is the "blazing vajra."
Because it destroys and agitates the obstructors, it is the "Great Terrifier"; this is the name given to the Blessed One Ucchuṣma. The meaning of the phrase "the object of focus" and so forth has already been explained. This Blessed One is black in color, with a white face on the right and a red face on the left. His two hands form the mudrā of Victory over the Three Worlds. His two right hands hold a vajra and a wheel, and his two left hands hold an iron hook and a noose. He is crowned with Akṣobhya and should be understood to arise from the syllable HŪṂ, standing with his left leg extended.
The phrase "possessing the supreme vajra of body and speech" is to be connected with Vairocana. "Conquers through wisdom" means being separated from the wisdom of one's own meditative absorption. "Completely torn apart by the iron hook" refers to the heart. "Bound with the vajra noose" refers to the neck. This is what is being shown: the practitioner of the yoga of Ucchuṣma, seated in the center of his own maṇḍala, should engage in the application of Ucchuṣma holding the iron hook and noose exactly as described. Having mounted the object of accomplishment upon a vajra wind-maṇḍala and generated them in the form of the samaya-mudrā, and having visualized himself as striving to summon the maiden, he should recite the mantra interspersed with the name and perform the summoning.
Regarding the term "summoning": "The eyes moving very rapidly, drawing in the eyelashes, is known as the 'blazing gaze'."
It is said, "Summon all beings." Thus, the "blazing gaze" mentioned there should also be applied to all activities of summoning. The previously explained secret mantras of Vajrasattva and the others are also suitable for accomplishing the desired activities. Although the specific activities of Locanā and the others were explained in terms of how they appear to those to be trained, nevertheless, by the power of the yogi’s devotion, all of them perform all activities.
Now, the meaning of the general words for the activities of all [deities] is explained. Regarding the phrase "great wisdom" and so forth: "great wisdom" is the wisdom that emanates the deities. Its "display" is its playful manifestation, which is the summoning of the Buddhas and so forth. Its "feast" is the celebration performed by that [wisdom], which causes yogis to attain the accomplishments they desire. Because one focuses upon that, the meditative absorption is also given that name; the meaning is that one directs the mind one-pointedly toward the manner of generating the collection of activities.
"Generating Vajradhara, the supreme of the three bodies" means generating the Vajra-holder who is the nature of the three bodies. That itself is "Buddha-awakening," because it is the essential nature of the master of the wisdom of suchness. "Emanating" means bringing forth; one should understand this as the collection of activities. The meaning is that, having recollected Vajradhara, the collection of activities is explained.
This teaches the following: in order to bring all these activities to completion, one must exhort the Blessed One, for all accomplishments depend upon him. Therefore, it is said immediately below:
"Abiding in the seat of all kings,
Vajrasattva, the Great Being,
Who perfectly fulfills the minds of all—
Exhort him again and again."
The Great Enlightenment Vajradhara is the very essence of bodhicitta; it is with the recollection of him as a prerequisite that the collection of activities is explained. This indicates that when the cultivation of bodhicitta has become firm, and one understands the three realms to be mind-only, then if one performs the activities, they will be accomplished.
Regarding the phrase "abiding in the great wheel," this means sitting within the great maṇḍala. This teaches that one abides in the maṇḍala of Ucchuṣma. The yogin abiding in that maṇḍala recites its mantra and, through the yoga of Ucchuṣma, emanates clouds of buddhas who enter [the target] holding hooks and nooses, thereby summoning them. "Clouds of buddhas" refers to all the tathāgatas. "Clouds of Vajradhara" refers to clouds of Vajrasattva. The same applies to others as well.
This instruction on summoning is not the primary [activity]; it should be understood that the former [activities] are to be performed first. Therefore, it is also said in other sources:
"The activity to be performed by the mantra-being..."
"The great, secret vajra, having summoned the king of wrathful deities, thoroughly makes offerings to all the buddhas"—thus it is said. Now, this is the summoning of the girl and so forth desired by all yogis. "The nature of omniscient wisdom" refers to the very essence of the wisdom of body, speech, and mind. "If one meditates on oneself as the person of one's own mantra" means to clearly visualize oneself in the form of whichever deity is appropriate, such as Yamāntaka, as the identity of one's own mantra. "Having placed the feet upon the wind" and so forth means that whatever wind maṇḍala is placed beneath the feet is so described; the meaning is "mounted upon the wind maṇḍala." "Having drawn [her] from the heart with a hook" means that whatever is the drawing of the heart with a hook is so described. This is what is being shown: the yogi, possessing the great mudrā of his own deity, sits in the center of that maṇḍala. He generates the desired girl in the form of the samaya mudrā and mounts her upon the wind maṇḍala. Facing her, he draws her in; then, in the form of his own deity, holding a hook and a noose, he binds her in her proper place, draws her in, and imagines her being brought here. One should also imagine the members of the maṇḍala striving to summon her, and one should summon her while reciting the secret mantra combined with the name.
Regarding the summoning of a man, one should understand that this very application is reversed. If one is summoning from a great distance, it is possible that the object of accomplishment might become completely withered; therefore, to prevent that from happening, it is said: "Vairocana the Vajra," and so forth. "Visualized" refers to [the deity] upon the head of the object of accomplishment. "That" refers to the object of accomplishment. This is what is being shown: if one is summoning from a great distance by mounting [the object] upon a wind maṇḍala, one should summon while visualizing the Blessed One Vairocana, white in color and dripping with nectar, upon a moon disc at the head of the object of accomplishment. "Arisen from the vajra maṇḍala" is to be understood by implication as meditating on [the deity] seated upon a vajra moon maṇḍala. "The great-bodied Vajra Hook" refers to one's own deity, who holds a blazing hook arisen from the syllable jaḥ in his hand. This is the specific application for summoning a girl. Others say: "Arisen from the vajra maṇḍala" and "the great-bodied Vajra Hook" means one should meditate on [the object] having completely transformed into the form of a vajra wind maṇḍala, and then summon the girl by mounting [her] upon that. "The wrathful one spoken of as the three vajras" refers to the three-faced [deity] arisen from the syllables of the vajra body, speech, and mind, who has the crest-jewel of Akṣobhya.
The remainder is: "One should meditate on the wrathful Vajrapātāla, blue in color and seated in a playful posture." Regarding the phrase "With the impaling stake, vajra, hook, and noose," this refers to being endowed with the impaling stake, the noose, and so forth. It should be understood that he holds the impaling stake and the hook in his two right hands, and the vajra and the noose in his two left hands. Based on these primary attributes, some maintain that he holds a sword in the other right hand and a battle-axe in the left. "Having drawn them forth" means having drawn them with the hook, bound them with the noose, and cast them down. This is what is being shown: the yogi, abiding in the application of the maṇḍala of the aforementioned Vajrapātāla, should visualize himself summoning the daughters of the asuras as before; then, by interposing their names and performing the application of reciting their mantras, they should be summoned. This is the specific application for summoning the daughters of the asuras.
Regarding the verse: "At the time of an eclipse, having placed the substance in the mouth, accomplish it with the sovereign substance, the vajra-hook," this means that at the time of an eclipse, one should place the substance in the mouth and, through the application of summoning with the vajra-hook, summon the Noble Yamāntaka and others who dwell throughout the entire expanse of space and are intent on summoning; having thus performed the summoning and so forth, one should accomplish the rite. This is what is being shown: the yogi should sit in the center of his own maṇḍala of Yamāntaka and so forth.
At the time of an eclipse, place the substance in the mouth and perform the summoning and so forth exactly as described for the noble Yamāntaka and the others. While looking at the eclipsed moon or sun, one should recite the mantra for as long as the eclipse has not been released. Then, having performed the protection, one should write the name of whichever target is to be acted upon—such as a fierce being—and press it with the left foot. One should also visualize the target mounted upon a vajra wind maṇḍala, being summoned by Yamāntaka and the others who draw them in with hooks and bind them with nooses. If one recites the secret mantra with the application of the name-insertion in that manner, they will be summoned. For the summoning of a woman, one should press with the right foot.
Regarding the lines: "Having clearly visualized the Buddha-wheel, one should meditate on Mañjuvajra," this means that one should meditate on oneself in the form of Mañjuśrī as explained in the center of the Vairocana maṇḍala. Regarding "Vajrapāṇi holding a hook," this means holding a vajra and a hook in his two hands; the distinction is that one should meditate on this very form at the heart. This is what is being shown: the practitioner of the Mañjuśrī yoga sits in the center of his own maṇḍala and meditates on the form of Yamāntaka as described upon a sun maṇḍala at his own heart, using its secret mantra. Having properly emanated it as before, it enters the heart of the desired yakṣiṇī.
It will burn like the fire at the end of an eon, yet there is a cool path before one. One should imagine a desire to go for refuge to Mañjuvajra with the mantra āgaccha āgaccha, and then summon [the target] by reciting the secret mantra of Yamāntaka interspersed with the syllable kṣi. Regarding the phrase "the application of mudrās and secret mantras," and so forth: a yogin of Yamāntaka or another [deity] should sit in the center of their own maṇḍala. They should imagine that infinite Yamāntakas and others, arising from their own mudrās and secret mantras, fill the entire sky. Holding their own symbols such as wheels and vajras, as well as iron hooks in their hands, they summon the object of accomplishment. One should perform the summoning through this special application. Since this is the general method for summoning, it is said: "It is taught as the place for summoning." This is the foundation for all summonings. "Otherwise, it will not be accomplished" means that if one does not perform the summoning and so forth through both the general and special applications, then it will not be accomplished. Therefore, it is established that one should do both. Regarding the phrase "dwelling at the feet of the King," the "King" refers to all mantras. "Dwelling in the abode of all" means that through non-dual wisdom itself, one dwells within the bodies of all deities. "One should exhort again and again."
Regarding the phrase "the Blessed One, please grant me the siddhi," one should exhort him in this way at every moment. Why is this? Because he dwells in the abode of all kings. Others say that for the rites of summoning, one should exhort the Blessed One Sumbharāja himself. Regarding the phrase "by means of wisdom" and so forth, "victorious through wisdom" means to overwhelm the nature of the malevolent; that which performs such overwhelming is what is so called, namely Ekajaṭī. That very one is the vajra, and the meaning of the phrase "the object of focus" and so forth has already been explained. Regarding the phrase "by performing the recitation of the secret mantra" and so forth, the yogin of Ekajaṭī should sit in the center of her maṇḍala and, as before, visualize the summoning of the nāga maiden; he should then recite the mantra of Śūlinī, interspersed with the name of the one to be accomplished. Regarding the phrase "attached to the five qualities of desire," this refers to one's own attachment to forms and so forth. This Blessed Lady is also blue in color, adorned with Akṣobhya in her crown, and holds in her hands a sword, a hook, a vajra, a lasso with a threatening gesture, a skull-cup completely filled with blood, and a battle-axe. She is well-seated in a playful posture. One should know that she arises from the syllable HŪṂ and is the supreme summoner of nāga maidens. Regarding the phrase "the great space" and so forth, "space" is that which provides room; "great" means that which pervades everything.
That which is pervaded by a mind possessing swift power for the sake of accomplishing the welfare of sentient beings is so called. Because it is difficult to enter, it abides in a manner similar to the ocean; thus, she is called the "Inciter" (Cundā). Because one must not transgress that, it is the "samaya." Regarding the phrase "focusing upon that" and so forth, it is as explained previously. "By means of application" refers to the placement of Vairocana upon the crown of the head and so forth. This is what is shown: the yogin of Cundā should sit in the center of her maṇḍala, mount the nāga maidens and others upon a vajra wind-maṇḍala, and visualize the bodies of the Noble Cundā pervading space as performing the summoning. Likewise, having recited the mantra, they are summoned and then enjoyed. Regarding the phrase "space" and so forth: because it pervades everything, it is space; it is the wisdom of the nature of phenomena (dharmatā), which is naturally pure. Because that itself is indivisible, it is the "vajra." "Victorious through that" refers to one who is diligent in overwhelming the malevolent; she is thus called Bhṛkuṭī. That itself is supreme, and the phrase "focusing upon that" and so forth is easy to understand. Regarding the phrase "dharma" and so forth: the "great dharma" is characterized by scripture and realization. Because it draws forth the nectar of non-dual wisdom, it is "nectar." That itself is the "samaya," which is the perfection of the cause.
Furthermore, in this context, the yogin of Vajrabhṛkuṭī should abide in her maṇḍala and partake [of the substances]. By the use of the word "or," it is indicated that one may attain one-pointedness of mind through the vajra recitation of cessation and so forth, or by meditating on the subtle vajra and so forth. "In a place devoid of people" refers to a monastery or similar location. "Having recited ten million secret mantras" means by reciting the garland of syllables. "It is taught that all activities should be performed" means by means of that mantra.
This is what is being shown: all the rituals taught for such purposes as summoning the supreme daughters of the gods should be performed after attaining one-pointedness of mind by meditating on the subtle vajra and so forth, or after completing ten million recitations. As for activities such as expulsion, some may be performed even without ten million recitations or without attaining one-pointedness of mind, provided that firm faith has been established. The passage beginning with "Others who revile the master" and so forth describes the objects of wrathful rites (abhicāra). By this illustration, those who cause harm to the Three Jewels and so forth are also included. "One will properly attain the siddhi of awakening" means that by performing the wrathful rites upon those worthy of such rites through this branch of wrathful activity, one will realize the awakening that is the nature of the means for subduing all sentient beings. "Arising from the wisdom of the three bodies" refers to the killing that arises from the body, speech, and mind. Regarding the phrase "even toward an enemy," in other tantras...
"One should meditate specifically on the killing of the body, speech, and mind of all sentient beings in the ten directions; of enemies, there is no doubt." Since this was said, one should not have any hesitation here, for this very passage teaches the nature of the self as a singular activity. This is what is shown: for those who kill all sentient beings, destroy temples and the like, or cause harm to the master and so forth—those who are fit to be the objects of wrathful rites—one should deprive them of the protection of the deities. Having generated a mind of compassion, thinking, "They will remain in the hells and other realms for many eons," one should then dispatch them to the buddha-fields of Akṣobhya and the others, or else, visualizing the object to be killed, the yogi of Yamāntaka and the others should perform the ritual actions of wrathful rites.
The phrase "with blood or water" and so forth teaches the ritual procedure. "The sign" refers to the image to be crushed. "The King of Wrathful Deities" refers to Yamāntaka and the others. "If one recites the secret mantra one hundred and eight times" means by performing one hundred and eight recitations. "Even a Buddha will certainly be destroyed" is said to describe the excellence of the application. If one asks why, it is because for those [ordinary beings], death is impossible; and since this is not even the case for the ritual stakes described for performing wrathful rites against them, why was it said? That is true; although it is indeed impossible for them to die, [the text speaks of it to emphasize the power of the rite].
However, this very application should be understood as being irreversible in bestowing the supreme siddhi. As it is said in other tantras: "For some who have not attained the application, but possess the nature of slaying a Buddha, in order to benefit them, one should meditate intensely for swift siddhi." The phrase "moistened with water" and so forth clearly demonstrates the very meaning just explained. "Having bound it in front of the wrathful one" means it should be done with the fierce pride of the wrathful deity. "By the agitation of the wrathful one" means in a manner where the entire body of the wrathful one is pervaded by blazing light. "Having transformed the face" means that the transformation of the face is a terrifying form; by that transformation, it is transformed in many ways, and thus it is said to possess the power that accords with its own activity. "The realm of space itself will be destroyed" indicates the greatness of its nature. "The abode of the mātṛs" and so forth teaches the certainty of the locations for wrathful rites (abhicāra); the place where the seven mātṛs reside is the "abode of the mātṛs." "At a solitary tree" means a place not shaded by the shadows of other trees. "In its footprint" refers to the earth from the footprint of the one to be accomplished. The word "also" includes the earth from the two banks of a river and so forth; the remainder is that one should fashion an image from these. "Kīlas made from human bone" means with kīlas fashioned from human bone.
Regarding the phrase "with a kīla": the upper portion from the navel upward is in the form of Amṛtakuṇḍalin, and the lower portion is shaped like a single-pointed vajra. This is what is being taught: having performed the appropriate application of Yamāntaka or another suitable deity, one takes the kīla as described. One arranges four HŪṂ syllables on its four sides and one on the top. Having drawn a viśvavajra in a charnel ground, one fashions an image of the target using soil from a footprint, poison, and so forth. On a palm leaf or similar material smeared with poison and the like, one writes the secret mantra interspersed with the target's name; this is placed inside the image and covered with soil and so on. From the seed syllable A, one places the image upon the previously drawn viśvavajra, facing south. Having summoned the heart of the target to be accomplished by Sumbharāja, one performs the entry and binding. One strikes the heart with the kīla while reciting the kīla mantra one hundred and eight times as explained below. One then covers it with an earthenware bowl marked with a viśvavajra and the internal syllable A, and covers that with soil. Standing upon it with the left foot at midday or midnight, one should recite the mantra one hundred and eight times. For all rites concerning malevolent spirits, one should consume red rice mixed with chaff, stones, neem leaves, sour gruel, mustard seeds, and so forth, while maintaining the divine pride of the wrathful deity, according to the ritual of the internal fire offering.
By mentioning "at the door of the enemy's house" and so forth, towns and the like are also included; the term "kīla" (stake) should be applied accordingly. In these applications, the phrase "having dug, one should insert" is to be connected. Regarding the phrase "having abandoned knowledge and ignorance": "knowledge" refers to the wisdom that is free from the conceptualization of knowing and not knowing, or alternatively, the wisdom that engages in non-duality. "Ignorance" is the lack of knowledge of reality itself; being free from that is "abandoning ignorance," where "abandoning" means to cast away.
This is what is being taught: one should contemplate with certainty that "all these are mind-only," and then, with the divine pride of Yamāntaka or any other appropriate deity, take up the kīla as described. Reciting the secret mantra—interwoven with the exhortation words appropriate to the ritual action—one hundred and eight times, one should dig and insert it at the door of the enemy's house or similar locations.
Regarding the phrase "a complete skull": it is one endowed with all the characteristics as previously explained. The word "or" implies that if such a one is not found, others are also suitable. Regarding the phrase "with vajra words": it is called "vajra words" because it is blessed by vajra words.
This is what is being taught: having written the secret mantra of Yamāntaka or any other appropriate deity as explained, interwoven with the words "Expel so-and-so," upon a skull using substances such as poison, and having recited the "vajra words" one hundred and eight times, if it is hidden at the enemy's gatehouse or similar locations, the village and so forth will be expelled.
Regarding the phrase "it shall die or wither," this refers to writing the mantra of the "Dispatching" [deity] with the words "Kill!" or "Wither!" By this illustration, [the mantras for] "Expel!" and so forth are also fully included. This is what is being shown: having assumed the divine pride of any wrathful deity whatsoever, one should summon the great god Mahādeva—who is naked, has disheveled hair, and dwells in the southern direction—using the mantra and mudrā of Takkirāja. Then, one should say:
"This vajra is the great vajra,
Blessed by all the Buddhas.
If the samaya is transgressed,
It will swiftly reduce the lineage to ashes!"
Reciting "OṂ HANA SAMAYA HŪṂ PHAṬ," one should bestow the samaya of the previously explained wrathful deity Tiriṇṭiṇi. Having worshipped him with inauspicious flowers that are pungent and bitter, and having taken them, one should command him to perform his own task and then send him back. Then, on a palm leaf that has been eaten by insects or the like, located to the south of a village or city, one should write the name of the person to be acted upon—conjoined with the appropriate rite to be accomplished—using the mantra of Yamāntaka or any other suitable deity. This should be done in the manner of scattering with mudrās using human bone and so forth, or by writing the syllables in reverse. Having smeared it with poison and the like, neem leaves, and impurities, one should recite the mantra one hundred and eight times. Then, having empowered the flower seven times, it should be attached to the palm leaf and wrapped with the remaining flowers. Subsequently, one should dig a pit at the enemy's doorway and bury it at midday or midnight.
Regarding the phrase "the Tathāgatas" and so forth: if the practitioner who has engaged in the practice seven times according to the sequence of the sadhana as explained does not receive the siddhis from all the Tathāgatas, then this ritual of "striking with the kīla" is intended. Their "three bodies" are the body, speech, and mind, which are the svabhāvakāya, sambhogakāya, and nirmāṇakāya. For the purpose of striking them with the kīla, there is the "Vajrakīla," which is the form of Amṛtakuṇḍalī and the others. That itself is the "Wisdom Vajra," and the meaning of the phrase "focusing upon that" and so forth has already been explained. The meaning is that all the Tathāgatas are to be struck with the kīla, and they focus their minds one-pointedly on pronouncing the unimpeded secret mantra. Regarding the word "all" and so forth: the wisdom of the Tathāgatas and others who have arisen within all the three realms is the nature of wisdom, which is body, speech, and mind. The essence that performs the striking with the kīla for those is the "Vajra," and it is given that name. In the general mantra for the kīla, one should recite "sarva-duṣṭān sarva-pāpam" and insert the name of the one to be accomplished. In the phrase "ājñāpayati," one should also insert "Devadatta" and so forth below. "Vajrasattva in meditative equipoise" means having bound the mahāmudrā of Vajrasattva. "The culmination of the three bodies, the Vajra..." [continues].
The phrase "thus called" refers to the ultimate state of the vajra body, speech, and mind; "the three faces of the object to be accomplished" is the remainder. "Apply" means that one should strike with a kīla made of human bone and so forth. Regarding the line "from the wrathful one, as the fruit itself": from the syllable HŪṂ, there arises a three-faced, six-armed deity, black in color, standing in a playful posture, with Akṣobhya as the crest-jewel, holding a sword, a hook, a wheel, a noose, a battle-axe, and a trident in his hands. "Visualize the kīla of the three vajras" refers to the kīla of body, speech, and mind. "The great being, the powerful one" refers to Mahābala, or the great Vajra Hūṃkāra, and so forth. "Amṛtakuṇḍalī and the vajra" and so on refers to the kīla in the form of Amṛtakuṇḍalī. "By means of the vajra yoga" means that one should strike with the kīla while possessing the application of the wrathful deity, with a firm intention. "Above, that very samaya" means that one should visualize that very vajra kīla starting from the heart up to the crown of the head, because the samaya is that which must be definitively meditated upon. This is what is being shown: when a yogin has not achieved success even through the seven methods of accomplishment,
Having correctly assumed the divine pride of Vajrasattva or whichever [deity] is appropriate, and holding a kīla made of human bone or the like as before, one should place one’s own deity made of earth or other materials in front. There, having summoned, entered, and bound the second [deity] as well, one should strike it perfectly with the kīla. One should then visualize that [the deity] is pierced from the head down to the very soles of the feet, and should accomplish the practice through the applications explained below, such as the threatening gesture.
By the phrase "Through the application of the meditative concentration vajra," the kīla of meditative concentration itself is taught. Regarding the phrase "The Great King Vajrasattva," this refers to the practitioner of compassion. Regarding the phrase "Even all the Buddhas are struck with the kīla," this should be connected to the previous [text], meaning that even the Buddhas are struck by that kīla. Regarding the striking of the Tathāgatas with the kīla by means of the general secret mantra, the Blessed One himself is the principal [deity], and those to be struck with the kīla are the Tathāgatas. Regarding the striking of the remaining deities with the kīla, it should be performed by their respective lords. Regarding the striking of all [deities] with the kīla by means of the specific secret mantra, it is performed by the Body Vajra and so forth themselves.
Regarding the phrase "They will quickly die or wither," the words "even the Buddhas" should be connected to the previous [text].
This is what is being shown: the practitioner of the Vajra Body yoga should visualize the Tathāgata to be accomplished in front of them. Having summoned, entered, and bound a second [deity] into that, one should visualize a kīla arising from the syllable HŪṂ above it exactly as prescribed. Then, in a wrathful manner, as if issuing a command, one should recite the secret mantra for striking with the kīla exactly as prescribed, and while visualizing the striking with the kīla, one should actually strike with the kīla using the mudrā and the threatening gesture.
Regarding the striking with the kīlas of the Body and so forth, the specific secret mantras are taught. The wisdom of the Body is the wisdom of Vairocana. Its "display" refers to the performance of the welfare of sentient beings by means of the kīlas of the Body of the Tathāgatas and so forth. That itself is the "Vajra," and the meaning of the term "object of focus" has already been explained. The meaning is that one should focus the mind one-pointedly on the manner in which the secret mantras for the kīlas of the Body of the Tathāgatas and so forth are taught.
Regarding the phrase "the Vajra" and so forth: the Vajra Body is Vairocana, and that itself is the samaya. "Non-dual" refers to the kīla that arises from the concordant cause of non-dual wisdom; this should be connected to the phrase "the secret mantra arises from its meaning."
The mudrā of the posture is taught by the words "mutually" and so forth. To perform it in the manner of mutual entwining: one should hollow the left hand and place the right hand upon it, then grasp the right little finger and so forth with the left little finger and so forth.
One should interlace the fingers as if wrapping them around one another, then bend the left thumb into the center of the right palm and place it there. Joining the thumb [with the fingers] is the "thumb-union," and by means of that, one should strike with the vajra-kila; this is the meaning. "Having pressed down with the feet of Vairocana" means to hold [the kila] with the yoga of Vairocana. "Merely by striking" refers to the object to be accomplished. "Arising from the body, speech, and wisdom" refers to the Blessed One Vairocana, who arises from the body, speech, and mind. "He causes the supreme samaya to arise" means that meditating on the Blessed One Vairocana as being completely transformed into the form of the vajra-kila is the samaya, and that very [samaya] is what arises through the supreme [method]. "If done otherwise, one will be destroyed" means that if one applies only the mantra and mudrā without meditating on the emergence of the vajra-kila, then the desired siddhi will be lost.
This is what is being taught: the yogin of Vairocana, having become wrathful, should visualize the object to be accomplished in front of him exactly as it is, bind the tsam-ngam mudrā, and then, from the head down to the feet of the object to be accomplished, visualize striking them with a vajra-kila—which has arisen from the blazing wheel produced by binding the mudrā—in the manner of an image. Alternatively, "Merely by striking, the Great Being" is as explained before. "Arising from the body, speech, and wisdom..." [continues as above].
The phrase "the Blessed One" refers to Vairocana in the form of a kīla. Regarding the phrase "by means of the samaya," it is taught that the Blessed One himself should be reabsorbed into his proper place according to the ritual, through the supreme application of the reabsorption mudrā of the tsam-ngam [terrifying] gesture. "He causes [them] to arise" means that after striking the object of accomplishment, [the kīla] is drawn upward. "Otherwise, they will be destroyed" means that if the ritual posture is not reabsorbed, the rākṣasas and other spirits will find an opportunity to inflict harm, and thus they will be harmed.
Furthermore, it is said:
"Whatever the mantrin has seized,
Toward that, one should practice loving-kindness.
While abiding in the vajra dance,
Then, the mudrā should be properly reabsorbed.
By observing the ritual of the activity,
One should place it in the vajra position.
Otherwise, all the secret ones
And the rākṣasas will cause harm.
Seeking an opportunity,
The harm-doers will inflict injury.
Knowing the signs that they are seeking an opportunity,
They will greatly harm the mantrin.
Therefore, in every respect,
The wise practitioner
Having understood the vajra position,
Should apply the reabsorption of the posture."
This should be understood from the explanation of the transition. This is what is being shown: having performed the ritual postures as before, one should likewise visualize the object of accomplishment as being struck by the kīla.
Having performed the dance with the two vajra fists exactly as prescribed, one should withdraw them to the position of the left hip according to the ritual. Regarding the phrase "with the vajra mind" and so forth: the great wisdom of the vajra mind is the wisdom of the Mind Vajra. Its "majestic display of Vairocana" refers to the fulfillment of the yogi’s desired aims by means of the heart-kilaya of the Tathāgatas and so forth; that itself is the vajra. The meaning of "focusing" and so forth has already been explained. Regarding "with the great samaya" and so forth: "great" refers to the Buddhas and so forth, and their "samaya" is the posture explained below. This should be connected to the statement that the secret mantra arose for the purpose of striking with the kilaya.
Regarding the phrase "having bound the five-pronged [vajra]" and so forth: having bound the vajra-clasp, one should cross the two ring fingers and insert them inside the middle fingers. Joining the thumbs and little fingers, and also joining the middle fingers, one should bend the index fingers at the third joint of the tightly joined middle fingers and place them like a vajra, not touching [the middle fingers] by the distance of a grain of barley. This constitutes the binding of the five-pronged [vajra]. Since one strikes with the vajra-kilaya by means of this, it is for the purpose of striking the vajra-kilaya. "Trampled by the feet of the vajra mind" means it is held through the application of the Mind Vajra. "Arisen from the wisdom of the three bodies" means in the form of the Mind Vajra-kilaya.
The explanation of the branch and general meanings of the passage beginning with "By the supreme samaya" has been completed. Regarding the passage beginning with "Lokeshvara," Lokeshvara himself is the essence of speech. That itself is the samaya; its "striding" is the performance of the welfare of sentient beings by means of the speech-kilaya of the Tathāgatas and so forth, and that is the vajra. The meaning of the passage beginning with "The object of focus" has already been explained. Regarding the passage beginning with "Of speech," the samaya of speech is Lokeshvara. His "posture" is explained below. Since he strikes the kilaya by means of that, it should be connected as: "He brought forth the secret mantra for that purpose."
Regarding the passage beginning with "With the vajra fingers clenched," one should form the hollowed palms and place the vajra fingers like an opening lotus; this is the "blazing opening lotus," and by means of it, one should strike the vajra-kilaya—thus it is to be connected. "Trampled by the feet of the Passion-Vajra" means being held by the application of Lokeshvara. "Arisen from the wisdom of the three bodies" refers to Lokeshvara in the form of a kilaya. The branch and general meanings of the passage beginning with "By the supreme samaya" are as before. "By the passion of body, speech, and mind" means that one should strike the kilaya with the secret mantra and so forth, which possess the excellence of mental bliss arising from the primary meditation on the body, speech, and mind of one's own deity. "By the excellent ritual alone" means by the manner of the ritual just explained.
"By pressing down, there is no doubt"—this teaches that the meditation on the concentration-kilaya is the primary focus. "Pleased" means that the Tathāgatas and others behold the siddhi desired by the yogin. For that very reason, it is "delighted." "The Vajra Melody spoke thus" means it was spoken with an unimpeded sound. "O, the supreme secret word" refers to the general kilaya. "O, the essence of all gathered" refers to the body-kilaya. "O, the word of the peaceful Dharma" refers to the speech-kilaya. "O, the wisdom-kilaya is struck" refers to the mind-kilaya. "The secret mantra kilaya" refers to the kilaya of all those secret mantras just explained. "Acting in accordance with the Sugata’s command" means that because it follows the command of the Tathāgata, it is taught thus: although the striking of the secret mantra kilaya and so forth are not possible in the ultimate sense, nevertheless, the Tathāgata, knowing the supreme samaya, taught the striking of the kilaya and so forth. Regarding the phrase "these" and so forth, because they are the concordant causes of non-dual wisdom, the kilaya arises from suchness. Now, the secret mantras and activities of Mārīcī and others, who are not included among the deities of the maṇḍala, are also taught, beginning with "all thieves" and so forth.
The vajra that binds and blinds all thieves is Mārīcī. The meaning of "focusing upon that" has already been explained. "The mind became joyful and pleased" means that by seeing how the realm of sentient beings was brought to well-being through this vidyā-mantra that blinds all malevolent beings without exception, he attained supreme joy. "Application" is a mere illustration; by it, one should also be diligently engaged in meditation and so forth.
Its specific application is as follows: within a celestial palace situated upon a chariot beautifully adorned with seven horses, one should assume the divine pride of the goddess Mārīcī exactly as it is. One should visualize her companions residing on all sides of the center of her maṇḍala. Then, having joined the celestial palace with two solar maṇḍalas, one should visualize the red light rays emerging from them transforming into the body of the goddess Mārīcī, who, holding a needle and thread, sews the mouths and eyes of the malevolent ones. In the left hand, upon a moon-vajra moon, one should visualize an eight-spoked wheel, and in its hub, the mantra of Mārīcī itself. On the spokes adjacent to that mantra, one should write the names of the companions. Without exhaling, one should recite her mantra seven times. Then, having uttered "Oṃ Āḥ Hūṃ," one should cover it with cloth using the vajra-fist. Without removing it, one should walk with a steady mind and without hesitation, reciting the secret mantra of Mārīcī in silence.
Regarding the phrase "those who cause harm" and so forth, all those who cause harm are those who harbor malice toward many sentient beings and the like. To "subdue" them means to turn them away from their own faults; this is the white vajra-lotus. The meaning of the phrase "the object of focus" and so forth has already been explained. Regarding the phrase "having drawn a rākṣasī on a cloth from a charnel ground," this means to draw it on a cloth from a charnel ground itself. Regarding the phrase "well-concealed," the remainder is that it should be placed in a secluded location. Regarding the phrase "having recited the vidyā-mantra one hundred and eight times," this refers to the name of the person to be accomplished, accompanied by the words of exhortation. "Mentioning by name" means uttering the name of the person to be accomplished. Regarding the phrase "all adversaries and enemies," an adversary is an enemy arising from the desire for a single material object. One who has fallen into the side of the unfriendly is an enemy. "Binding" means making them do nothing at all. This is further explained by the subsequent passage beginning with "suppressed," where "suppressed" means made immobile. "Rendered speechless" means made deluded. This is what is being shown: without bargaining for a price, or arising from a fault or without effort, one should draw the Blessed One exactly as he is on a cloth from a charnel ground, place it in a secluded spot, perform the summoning and so forth, burn incense of guggulu, and for seven days, in four sessions, properly worship with the five types of offerings such as red flowers and so forth. [Then one says:] "Devadatta stambhaya," or...
Reciting the mantra "Jambhaya" one hundred and eight times while visualizing the deity, take the painted image and go to a charnel ground at midday or midnight. There, squatting, dig a pit and place the painted image between two skull-cups. Cover it with earth and recite the mantra over white mustard seeds one hundred and eight times, including the invocation "Devadatta stambhaya." Scatter them over the image. Once the rite is accomplished, invite the Blessed Lady, make offerings as prescribed, and request her to depart.
Regarding the phrase "great diseases" and so forth: all great diseases refer to epidemics and the like. To "dispel" them means to eliminate them so they no longer exist; thus, she is called "Victorious" (Vijayā), and she is so named in relation to the Parṇaśavarī. She is the Wisdom Vajra. The meaning of "visualization" and so forth has already been explained. The terms "sacrificial wood" and so forth are easy to understand.
This is what is being shown: in the center of the hearth for the pacifying rite, generate the Blessed Mother exactly as described. Into her mouth, offer sesame seeds and so forth mixed with ghee and the like. Following each oblation, one should visualize that goddesses such as Parṇaśavarī, filling the sky and holding vases completely full of nectar-water flowing from her body, bestow empowerment upon the subject of the rite, thereby clearing away all diseases such as epidemics.
Regarding the phrase "all those who are hostile" and so forth: "completely crushing all those who are hostile" means rendering them powerless.
Because she liberates and delivers sentient beings from the fear of malevolence, she is called "The Dispeller of All Hostility"; thus is the Great Destroyer of the Great Void (Mahāsahasrapramardanī) so named. Because she is victorious through the power of great wisdom, she is called "Victorious through the Power of Great Wisdom." The meaning of "the object of focus" and so forth has already been explained. "Became" means that she became in that way. The remainder is: "Having understood her as the Principal, he spoke these words." "Possessing a thousand arms and a thousand faces" is due to her emanations. Why? Because it is said: "The Great Diligent One with eight arms," and "With a face like the four suns." "Endowed with the expressions of wrath and charm" means up to "endowed with the expression of charm." "In her left hands, a lotus, a vajra, and a jewel" means that in her first left hand she holds a wish-fulfilling jewel marked with a vajra upon a lotus. "Red in color" means she possesses a maṇḍala of solar light. "Diligent in her own yoga" means she exerts herself in the pride of her own [deity]. "Possessing a garland of flames"—here, "one should meditate" is the remainder. "Impelled by her activity" means she should be impelled by words such as "Repel the forces of other tantras!" "Desiring [the goal] from the Lord of Yogins,"...
"Thus" means that which has been made an object of the practitioner's mind. "This" refers to the actual application. "Great army" is the definition of the fourfold division. "Beholding" is the definitive discernment for the sake of protecting oneself and so forth. That which protects everything is the supreme power, being endowed with extreme strength. "Mahāsahasrapramardanī" (The Destroyer of the Great Thousand) refers to engaging in that which is most wondrous; because she utterly destroys [the enemy] a thousand times over a thousand [times], the Blessed Mother is called by that name. She is the very Vajra of Victory through Wisdom. The meaning of "the object of focus" and so forth has already been explained. By this, the following is shown: one who protects oneself and destroys the armies of others should apply this Blessed Mother as described. Regarding "Śakra" and so forth, the "exaltation of Śakra" is the raising [of the banner]. The "power of its meaning" is the supreme banner-ornament of the arm that perfectly generates a particular capacity; that is what it is called. Because that very [ornament] utterly destroys the asuras, it is so spoken; it is the Vajra of Victory. The meaning of "the object of focus" and so forth has already been explained. Regarding "possessing the mudrā that threatens the directions," the remainder is that she possesses the threatening finger-mudrā directed at the malevolent beings residing in their respective directions. "Threatening" means having the nature of protection.
"By the emergence of the Vajravetāla" means the act of bringing it forth. "One should view the hosts as being destroyed and cast out" means that one should meditate on the Bhagavatī and visualize that the Vetālas arising from her completely destroy the enemy forces; here, both [the visualization and the recitation] are to be applied.
This is what is being taught: having first performed the preliminary service (sevā), one should purchase a cloth without haggling over the price. A skilled artisan, observing the poṣadha vows, should diligently recite the mantra while painting the Bhagavatī exactly as described. Having performed the summoning (ākarṣaṇa) and other rites, one should recite the mantra for a short time. Then, going to the site of the battle, one should hoist the cloth painting on the back of an elephant, facing the enemy forces. Having performed the summoning and so forth, and having covered it with an unused white cloth, at the time when weapons are falling, one should stand firmly before the elephant. A man of middle age, holding a thousand weapons, should assume the divine pride (ahaṃkāra) of Yamāntaka or another wrathful deity. Binding the "knowledge-ribbon" (vidyā-kaṭaka) upon the eyes, one should chant the sounds of "Be victorious! Be victorious!" along with the sound of conchs and various clamors. Generating divine pride, one should quickly turn the cloth painting outward and visualize that the Vetālas arising from it are destroying the enemy forces. While saying, "Be victorious! Be victorious!", one should recite the secret mantra.
Regarding the phrase "in the three worlds" and so forth: the "three worlds" are the abodes, and it refers to the ability to destroy and eliminate the malevolent beings residing therein. One who is "skilled" in that is one who is well-versed; thus, it is called the "supreme crest-ornament of the victory banner." That itself is the "supreme," the pinnacle of the buddhas, and that itself is the vajra. The meaning of "focusing" and so forth has already been explained. Regarding "the womb" and so forth: the perfect generation of the womb of all women is "conception in the womb." Because she expands upon that meaning, the Great Mahāpratisarā is so called, and she herself is the vajra. The meaning of "focusing" and so forth in that context has already been explained. Regarding "through fear and terror," it should be understood as being in close proximity. Regarding "possessing the radiation of the three bodies," this refers to the radiation of the manner of the three: body, speech, and mind; the word "meditation" is the remainder of the phrase. Regarding "the lake of the vase" and so forth, this teaches the application: those with leaking wombs, those who do not conceive, those who do not conceive at all, and those with damaged wombs should be placed within this maṇḍala of the Great Mahāpratisarā, and one should contemplate them with this [mantra]; this is the remainder of the phrase. Regarding "the unfortunate," this refers to the emergence of a sinful body. Regarding "having torn asunder by tearing through sin," this is by means of the mantra and mudrā for tearing through sin. In this regard, the mantra and mudrā are as follows: having firmly formed the vajra-bind, join the two middle fingers together.
"The last four [fingers] are joined at the tips; it is renowned as the destroyer of sin." This is the mudrā for tearing away sin. The mantra is: Oṃ vajrapāṇi visphoṭaya sarva apābandhanāni pramokṣaya gatibhyaḥ sarvasattvānāṃ sarvatathāgatavajrasamaya traṭ.
This is what is taught: Having drawn the maṇḍala of the Great Mahāpratisarā exactly as it is, a woman who cannot bear children or whose womb is impaired is led into the maṇḍala. Having bestowed the empowerment of knowledge (vidyā), she is summoned into the empowerment maṇḍala and seated there. Then, having expelled the sins with the previously explained mudrā and mantra of the Vajra Noose, one should thoroughly tear them away with the mudrā and mantra for tearing away sin. One should visualize the Great Yoginī in the form of the Great Mahāpratisarā, and imagine the Buddhas, Vajradharas, and so forth, residing within her body in a gentle form. Then, one should perform the empowerment ritual by sprinkling her with the water from the vase.
Regarding the term "all wombs": it is the wisdom that observes and stabilizes the wombs of all women; because she follows and perceives them, the Bhagavatī is called by that name, and she is the Vajra of Complete Victory. The meaning of "focal point" and so forth has already been explained. Regarding "Stream of Wealth" and so forth: the Stream of Wealth perfectly holds the stream of desired jewels and makes them immovable within the mental continuums of individual sentient beings; thus she is called the Stream of Wealth, and she is the Wisdom Vajra.
The phrase "the object of focus" and so forth is as explained previously. Regarding the expression "the Blessed One, the Stream of Wealth," the word "and so forth" includes "the destroyer of poverty" and the rest. Therefore, the phrase "these names" refers to the many words mentioned. As for the syllable "ba," it should be visualized from the letter ba; one should visualize it exactly as it was introduced in the previously explained oral instructions and then emanate jewels—this is how the connection should be made.
In that regard, in a secluded part of the house, one should complete all the rituals, such as the invitation of the Blessed Lady into a painted image or similar representation, exactly as prescribed. If one then causes a principal woman who is pure in ethical discipline and endowed with excellent virtue to perform offerings and so forth in that house, it should be understood that the household will become truly prosperous. Regarding "the Stream of Wealth" and so forth: because she causes the stream of wealth to descend and has become the very essence of vast wisdom, the Blessed Mother is called by that name; she herself is the Vajra. The phrase "the object of focus" and so forth has already been explained. Regarding "of Hārītī," the "feast of Hārītī" is the emanation; by means of that, she gladdens the hosts of yakṣīs and generates mental joy. That which becomes the siddhi is the Vajra. That is the meaning.
The phrase "the object of focus" and so forth is a name for those possessing the [appropriate] lineage; it means: "Make your mind one-pointed in the manner of reciting the secret mantra of Hārītī, who delights the hosts of yakṣiṇīs." "Facing toward for the sake of siddhi" means having become oriented toward the bestowing of siddhi. "The wheel of wrathful deities of the eight yakṣiṇīs" refers to the wheel of wrathful deities in which, as previously explained, there are eight wrathful deities in the eight directions of the outer maṇḍala; in that wheel, at the locations of the Mind Vajra and so forth, are the samaya-mudrās such as Pūrṇabhadra. The eight yakṣiṇīs have the color of yakṣas. "Adorned in the center by Hārītī" means that at the location of Vairocana, Hārītī is adorned with all ornaments. "Holding a mongoose and the fruit of the hook" means that in the two right hands of the yakṣas and yakṣiṇīs, they hold a bījapūra fruit and a hook; in the first left hand they hold a mongoose, and with the second they hold it while leaning against their seats. "Having been adorned by the eight yakṣas, one should accomplish all the yakṣiṇīs" means that in the second stage, in the directions such as the east, there are the four yakṣas named Pūrṇabhadra, Vaiśravaṇa, Dhanada, and Manibhadra, who are blue, yellow, red, and yellow respectively. In the intermediate directions such as the southeast are Vicikundalī, Kīlimālī, and the Mistress of the Gate.
The Mistress of Conduct is red, green, yellow, and golden in color; adorned and clothed in these, one should accomplish the practice through the union of Yamāntaka and the others exactly as described. Hārītī, moreover, is held in the second left hand, joyfully suckling at the breast. The wisdom of the secret mantras is capable of generating the desired activities of the yogi through its majestic display; the text that thoroughly demonstrates this is the "Chapter on the Stages." Therefore, it is spoken of by the term "the chapter on the stages of the majestic display of the wisdom of secret mantra." This concludes the commentary on the fifth chapter.
Since the power of secret mantra does not become perfect without its own mudrās and the ritual of offerings, the sixth chapter, on mudrās and offerings, is taught beginning with the words "Then..." The phrase "arisen perfectly from the vajra of the wisdom of the three bodies" means it has arisen from the wisdom of the Vajra Body and so forth. The term "distinct" refers to the individual divisions of Vairocana and the others; it does not mean that the meaning of mudrā is shown merely by binding the vajra-fists externally and internally. Regarding the passage: "In this context, the body is blessed; if one meditates on one's own form," it should be understood that in this chapter on mudrās, the samaya-mudrā is the body, and the hand-mudrā is the binding of the hand-gesture that blesses the body.
When meditating, it is stated that one should meditate by relying on the individual mudrās of the male and female deities through the application of their respective essential natures. "From the two hands in fists" means that the two hands form fists by binding the vajra-fist internally. "From that very [position]" refers to the binding of the mudrā just explained; these three mudrās, together with the mantras, are what bless the body, speech, and mind of all deities. The passage beginning with "the two hands" explains the action mudrā, which is easy to understand. "Grasping" is to be connected with the previous [instruction] as raising the left index finger.
"The two thumbs are crossed,
The tips of the index fingers are bent,
And joined at the joint of the level middle fingers;
This is explained as the Vajradhātvīśvarī [mudrā]."
One should understand that what has just been described by these characteristics is the samaya-mudrā of the Blessed One Vairocana. "The left hand" means to place it palm-upward in the lap. "The right" means to face it downward. "Likewise" refers to the left hand. "Bestowing the supreme" means in the manner of the supreme gift. "That very [hand]" means in the manner of the palm being turned upward. "In the manner of meditative concentration" means by the method of meditative concentration. "From that very [position]" refers to the left hand being turned upward.
Regarding the phrase "bestowing fearlessness," this refers to placing the left hand near oneself in the form of a three-pronged banner, thereby assuming the manner of bestowing fearlessness. The samaya-mudrās of Vajrasattvī and the others should also be understood as those of Akṣobhya and the rest. "Vajra-binding" refers to the vajra-binding performed externally. "From that very [mudrā]" is the same as the previous [instruction]. "That very [mudrā]" is similar to the mudrā just explained. Regarding "from that very [mudrā]" and so forth: having bound the vajra-binding externally, the two middle fingers are inserted within and placed with their pads joined together. Some say that according to the oral instructions, the thumbs and little fingers should be made like vajras and their tips joined. The action-mudrās of Akṣobhya and the others should be understood to be the same as their respective [samaya-mudrās], such as Vajrasattvī and the rest. "Having placed" means placing them at the third joint, to be viewed as not touching by the distance of a grain of barley. "In the manner of an unopened lotus" means it is like an unopened lotus. Regarding "the two index fingers" and so forth: that which consists of the two index fingers pressing down upon the nail of the middle finger is so called; the middle finger is inserted between the two thumbs and two index fingers and remains there while being squeezed. "Palms joined" means the palms are made hollow. "At the middle joint" means joining the middle joint with the index finger.
Regarding "the two index fingers bent at the tips of the thumbs," this means that the two index fingers are joined at their tips and bent over the two thumbs to be placed there in the shape of a jewel. Regarding "pressing the nails of the little fingers," this means that the nails of one's own little fingers, which are like a linked chain, should be joined with the remaining fingers formed into the characteristics of a vajra. Some say, alternatively, that it should be performed according to the application of the ritual posture. Regarding "binding the index and little fingers like a linked chain," this means that the two vajra fists are joined back-to-back, and the index and little fingers of both hands are made into a linked chain and tied together. Regarding "the two hands" and so forth: having bound the vajra-clasp, the fists are clenched inwardly; the middle fingers are joined and placed in the manner of tips. The two ring fingers are pressed against the backs of the middle fingers and placed in a reversed manner. The two index fingers are placed at the position of the third joint of the middle fingers in the manner of a bracelet. The two thumbs are placed facing the middle fingers and bent slightly in the shape of a vajra. Some say that the little fingers should be joined and placed between the middle fingers. Regarding "reversing and placing at the forehead," this means that having reversed them to show the fists, they are placed at the forehead. Regarding "pressing the nails," this means to press them.
Regarding the phrase "drawing a sword from its scabbard" and so forth: press the ring and little fingers of the left hand with the thumb and hold them there; with the right hand, likewise press the nails of the ring and little fingers, and place the middle and index fingers as is comfortable, drawing them out like a sword and performing the gesture in that manner, while the left hand is placed at the heart in the proper position. "The wrathful fingers" refers to extending the index finger of the left hand. "The vajra fist" refers to forming a vajra fist with the left hand. "In the manner of a flower" means resembling a nāgakesara flower. "The left" refers to the left hand formed into a vajra fist. "Like an elephant's trunk" means placing the vajra fist of the right hand in front of the trunk in the manner of an elephant's trunk. "Extending" should be understood here as the right side. Regarding "the right" and so forth: lift the right side into the air, and while the left remains in a vajra fist, form a three-pointed banner with the palm of the right hand as appropriate. "Drawing like a wave" means performing it in the manner of drawing a wave. "The left is made in the manner of a moon" means forming a vajra fist with the left hand and making the thumb and index finger in the shape of a half-moon. "The left vajra fist" means placing the left vajra fist at the left hip in a majestic, haughty posture.
This [section] titled "Dispelling All the Poisons of Attachment" teaches that the yogi should perform the activity of removing poison through the application of any appropriate [deity] such as Vairocana, and that this mudrā should be applied accordingly. "Raising the index fingers" means raising the two index fingers in the manner of the threatening gesture (tarjanī). "By this, all the Tathāgatas are invited" means that all the Tathāgatas are to be invited with a hook, as it is said; this is to be drawn in by this [mudrā], and the mantra "Oṃ vajra-aṅkuśa ākarṣaya hūṃ" should be joined with this mudrā. "Placing [them] on the two cheeks" means on the two cheeks. "The wrathful ones are by the face mudrā" means by the vajra-fang mudrā. "The bodhisattvas are by the vajra mudrā" means by the vajra mudrā characterized by the binding of the five-pronged [vajra] and so forth. "The vidyā goddesses are by the mothers of the families" means that Vajrasattvī, Tāranī, and so forth, are respectively the mudrās of Locanā and the others; thus, they are by the mudrās of the mothers of the families. "The servants are by the noose mudrā" means by the vajra-noose mudrā explained below. "The messengers are by the hook mudrā" means this is the very mudrā for inviting the Tathāgatas. This classification of mudrās is for the purpose of invitation.
For the entry and so forth, all should be performed with the vajra noose, the iron chain, and the descending mudrā. For wrathful activities, one should employ the vajra-ḍākinī mudrā together with the mantra: oṃ vajraḍākinī amukasya raktaṃ ākarṣaya akṛṣya cāśaya hūṃ phaṭ. The so-called "vajra-fist" is for each individual [deity]. The so-called "maṇḍala mudrā" is the mudrā for lifting the maṇḍala; this too should be employed as before, together with the essence mantra of the maṇḍala lord, oṃ vajra tiṣṭha. Regarding "crossing the two wrists," one should cross the two index fingers and place them between the two wrists; looking downward, one should press against the sides and lift. For the mudrā of opening the gate, one should sound the mantra oṃ vajrodghāṭa and so forth, and employ it together with the secret mantra: oṃ vajrodghāṭaya samaya praveśaya hūṃ. The mudrā for terrifying all malevolent spirits should be employed exactly as it is with the mantra: oṃ hūṃ vajra rakṣa samaya phaṭ. Regarding the "mudrā for making all asura maidens speak," when one has obtained the signs and enters the cave of the asuras, one should look at the mechanical device of its door, sit in the playful posture of the vajra-underneath application, bind the mudrā as described, and recite the secret mantra with pride.
The application is to destroy the mechanical devices by means of the blazing five-pronged vajra arising from the binding of that mudrā. Therefore, it is said, "to shatter the illusory machines of the asuras." When the asura maidens do not speak words such as "Welcome," at that time one should recollect this very ritual and this very mudrā. Therefore, it is said, "to make the asura maidens speak." Regarding "proclaiming 'HŪṂ' with a dance," this means uttering the syllable HŪṂ while performing a playful dance. Regarding the mudrā of Vajrakālī, one should raise the right arm and make the gesture of striking with a vajra-fist; this is also to be applied with the mantra "OṂ VAJRA KĀLĪ TARJAYA HŪṂ" for the rites of wrathful activity. When the mudrā of the vajra-kīla is used to strike others, such as the Tathāgatas and so forth, it is to be applied with the mantra "OṂ VAJRA KĪLI KĪLAYA HŪṂ." This is because the specific distinctions of the mantras and mudrās for the kīlas of the Tathāgatas and others have not been explicitly taught. Regarding the "vajra-fist," one should hold a kīla made of acacia wood or the like with the left vajra-fist, place it on the head of the target to be accomplished, and strike it with the right vajra-fist; this is the mudrā of the vajra-hammer, to be applied with the mantra "OṂ VAJRA MUDGARA ĀKOṬAYA HŪṂ." This is the general method for striking with a kīla.
Regarding the driving of the kīla with meditative concentration and mudrā: one should visualize the kīla being placed by the mudrā itself and strike it accordingly. Regarding the phrase "with the two hands" and so forth: one should join the backs of the two vajra fists, interlock the two little fingers, and spread the two index fingers apart, binding them like an iron chain. This mudrā is to be employed in conjunction with the mantra: OṂ VAJRA SPHOṬA BANDHAYA HŪṂ. Since it is appropriate to perform the rubbing after the binding, one should grasp it with the mantra and mudrā taught in other tantras; moving that very mudrā just described at the heart like a bell is the vajra-descending mudrā, to be employed with the mantra: OṂ VAJRA ĀVEŚA HŪṂ. Since the binding occurs after the entry, one should understand that the vajra-noose mudrā alone is also being shown: from the binding of the vajra-hook mudrā, the two index fingers are made into a noose; this is the vajra-noose mudrā, to be employed with the mantra: OṂ VAJRA PĀŚA PRAVEŚAYA HŪṂ. Regarding the mudrā of the vajra and so forth: it should be purified by the application of whichever deity is appropriate, such as Yamāntaka, and by their secret mantra; this is to be accomplished together with the words of exhortation, beginning from the head of the object to be purified, which is the application of the rite of wrathful activity.
Perform the mudrā of Vajra-Rākṣasī and utter "A-la-la." Through the application of whichever deity is appropriate, such as the noble Yamāntaka, seize the protection of the target. Visualize Vajra-Rākṣasas and others devouring them in front of you, and join this with the mantra: Oṃ vajra-rākṣasa bhakṣaya tha phaṭ.
Regarding the "thumb": this refers to the mudrā of the thumb and middle finger acting as a hoe, performed through the application of Mahābala. Recite: Oṃ vajra-krodha mahābala kara kara cchinda cchinda hūṃ phaṭ, and join this with the gaze that cuts through clouds. Therefore, it is said, "one should subdue them."
With the mudrā of the tongs and the application of whichever deity is appropriate, such as Vajra-Hūṃkāra, join this secret mantra to expel all magical mechanisms: Oṃ vajra-kīli kīlaya sarva-vighnān vajra-dhara-ājñayā buddha-satyena hūṃ hūṃ hūṃ phaṭ. In this mantra, omit the words sarva-vighnān and insert the name of the person to be accomplished.
The mudrā of the Vajra-Garuḍa: through the form of the Vajra-Garuḍa, which is the complete transformation of whichever wrathful deity is appropriate, such as Hayagrīva, visualize pouring a stream of the Vajra-Garuḍa’s nectar onto the head of the target who has been struck by poison and so forth. The yogin should also act in that manner and recite: Oṃ vajra-mārāyaṇa viṣa-me-pa-māya amṛta-ambumeghāya hūṃ, applying it exactly as described.
The application for destroying the enemy's forces with the mudrā of the vajra-arrow is as follows: Assuming the pride of whichever wrathful deity is appropriate, one should take a bow produced from the syllable va and a bowstring produced from the syllable a with the left vajra-fist. With the right vajra-fist and so forth, one draws a rain of arrows produced from the syllable hūṃ—complete with hūṃ and phaṭ arrowheads, resembling blazing hūṃ-arrows—and places the bow in the hand. Then, with a wrathful expression, one utters hūṃ phaṭ toward the four directions and shoots; one should then imagine that the enemy's forces are reduced to ashes.
One should visualize oneself as any wrathful deity, such as Rāgarāja, with an ear-ornament of a red utpala flower as red as a pomegranate blossom. Taking the bow as before, one should arrange Rāgarāja at the notch of the arrow produced from phaṭ, Vajreśvara in the center, Vajrarāga at the base of the arrowhead which resembles a single-pointed vajra, Vijaya-vajra at the tip of the arrowhead, and Akṣobhya at the notch. One should then contemplate the syllable kṣmāṃ on the moon at one's own heart. Visualizing the object of accomplishment in front, one places the mantra vajradṛṣṭi maṭ in the eyes. With the verse: "By the vajra-gaze, which is passionate toward all, / With eyes wide open in great joy, / If one looks at a woman with that, / She will always be brought under one's power," one should perform the vajra-gaze and meditate, thinking, "I am Desire."
Recite: Oṃ ṭakki ho [Name] vaśaṃ mānaya hūṃ jaḥ. Visualize striking the heart with a red hook, the secret place with a black one, the right and left breasts with white ones, and the heart again with a green one. After each arrow has pierced [the target], imagine that the Victorious Vajra and so forth, arising from the arrows, enter their body in the proper number and bring them under control. Imagine that red light rays, which dispel darkness, pervade their entire internal body and, by that very light, their external and internal body, while their circle of kinsmen and friends rise from the ground; then imagine that they are unconscious and on the verge of vomiting blood. Having summoned one’s own samaya goddess by emitting her from one’s own body, place her beneath the soles of the feet, and the practitioner should perform the protection exactly according to the ritual just explained. This is the application of the mudrā of the Vajra Arrow that pleases.
Regarding the phrase "the two fists": with the two hands, the vajra-fists are bound inwardly. By destroying the object with these fists, one should imagine mounting the back of an elephant and acting with the pride of a universal monarch (cakravartin), just as a universal monarch does. Having bound the mudrā of the universal monarch covered with a cloth, one should imagine that the assembly of universal monarchs arising from it scatters the enemy forces. One should then perform the gesture of hurling the mudrā; by this mudrā of the Wheel-Bearer, one is liberated from battle.
Regarding the phrase "wrapping the two little fingers with the two fists": it means to wrap the two little fingers of the two vajra-fists in the manner of a linked chain. One should then perform the application of whichever [deity] is appropriate, such as Yamāntaka, and having bound the vajra-mudrā of Heruka, recite: Oṃ heruka vajra sarva duṣṭa mayu (or mud) dha barva na ja ka hūṃ phaṭ. Having performed the consecration and empowerment, place [the mudrā] on the forehead, recite this very secret mantra seven times, and enter the charnel ground and so forth—thus it is taught.
Regarding the phrase "in the charnel ground" and so forth, it means to dance; that is, to meditate on the form of the Great God exactly as it is, and while dancing, to bind his mudrā—this is the meaning. "Of the mamos" refers to Vārāhī and the others; this very [mantra] is to be applied to consecrate them with their mudrās. Regarding the teaching on the samaya-mudrās of the deities, it is taught that the samaya-mudrā of one's own lord is bound with both hands. The dharma-mudrās of all [deities] are their respective seed-syllables. As for those whose karma-mudrās were not explicitly taught, their karma-mudrās are the manner of holding their own respective emblems, as taught in the chapter on the samādhi of the vajra-fists arising from the right and left [hands] of the first mudrā. Even for those whose mahāmudrās were not taught, the karma-mudrā itself, together with its own emblem, is the mahāmudrā.
In some cases, regarding the teaching on wrathful accomplishment, one should act according to the instructions on sealing with the four mudrās as they have been explained. Regarding the remaining collections of activities, some say they are supplementary, while others say they should be performed literally.
As for the statement, "By Vajrasattvī and the others, the empowerment of the jewel crown and garland is bestowed," this means that after sealing with the samaya, dharma, karma, and mahāmudrās as appropriate, Vairocana and Maitreya are empowered with the mantra and mudrā of Vajraratnī, using the wheel and the jewel crown. For Vajrasattva and the others, it is done with the mantras and mudrās of Vajrasattvī and the rest. Regarding the empowerment of the Tathāgatas and Locanā and the others as previously explained, and for those remaining empowerments not explicitly mentioned, one should empower them in accordance with their respective lords; the empowerment with the silk streamers and garlands should be applied to all.
As for the statement, "With the two vajra fists, one should cast [the crown] like a knot behind," this means that after the empowerment, one should please [the deities] with the mantra vajra tuṣya hoḥ and the clapping of hands. Then, with the two vajra fists, one should place the mantra vajra rakṣa haṃ upon the tip of the crown of Vairocana and the others, and visualize that they are armored by green light rays arising from that.
In the manner of donning armor, one should arm oneself and, with a majestic bearing, release [the hair] from the ends of the ears and so forth, performing the manner of hanging silk streamers and the like. Regarding the phrase "in the wheel" and so forth: following that, one should contemplate entering the maṇḍala wheel by means of the family [deity] described in the Samādhipaṭala, having entered into one's own meditative absorption. Then, having offered the water for the feet, with a smiling face and the graceful, joyful Vajra of the Vajra Dance abiding at the heart, one should prostrate with eyes smiling and say: "Great passion, great bliss, greater than the great Vajra—may I today be accomplished as Vajrasattva!" Thus, one should truly exhort [the deity] through suchness. Regarding the phrase "the supreme Buddha-ground" and so forth: just as with the offerings of Vajralāsyā and the others, one brings to perfection and brings to completion the supreme ground of the Vajra Holder, who is the nature of the five wisdoms; the phrase "one should also perform the outer offerings" is the remainder. Since it is stated that "Buddha" here refers to the Buddha Vajra Holder, one should understand this to be Vajradhara himself, for it is taught in terms of the benefits to demonstrate the meaning of being supreme among all. To demonstrate the secret offering itself, it says "slightly" and so forth: forming a majestic pose with the two vajra fists and tilting the head slightly to the left with a graceful air is the mudrā of Lāsyā.
Regarding the phrase "with the syllable HŪṂ" and so forth: with the left vajra-fist, extend the index finger and point it downward. With the right index finger, perform a dance-like motion as if singing and holding up a lute, while moving the body slightly with a graceful air; this is the mudrā of Gītā (the Song Goddess), which should be understood as following Mālā (the Garland Goddess).
Regarding the phrase "then" and so forth: with the two jewel-fists, perform the gesture of binding a jewel garland upon the head; this is the mudrā of Mālā. The phrase "with the garland" refers to Mālā. The phrase "to all the gods" means to all the deities; Mālā should be understood as following Lāsyā (the Grace Goddess).
Regarding the phrase "with both hands" and so forth: performing the dance exactly as described is the mudrā of Nṛtyā (the Dance Goddess).
To demonstrate the outer offerings, the passage beginning with "flowers" and so forth is spoken. From the dance performed with two vajra-fists, the vajra-palms are brought to the crown of the head and then lowered to the heart in the manner of offering flowers; this is the mudrā of Puṣpā (the Flower Goddess).
Regarding the phrase "the tip of the incense" and so forth: likewise, form the vajra-bind, reverse it, and extend it. With the middle fingers in the manner of the tip of an incense stick, perform a dance and move the hands downward in the manner of offering incense; this circling of the hands is the mudrā of Dhūpā (the Incense Goddess).
Regarding the phrase "the two thumbs" and so forth: likewise, from the vajra-bind, extend the two thumbs of the right and left hands and circle the hands in the manner of offering a lamp; this is the mudrā of Ālokā (the Lamp Goddess).
Regarding the phrase "in the manner of a conch" and so forth: likewise, having formed the vajra-palms like a conch and rotated them, one should perform the gesture of offering a conch bowl and the water for the guest (argha). Then, turning back again, through the application of dancing, one anoints all the deities in the manner of anointing; this is the mudrā of the Anointing Goddess. The heart mantras for these are: HO VAJRA LĀSYE, TRAṬ VAJRA MĀLE, GRI VAJRA GĪTE, KRIṬ VAJRA NRITYE, TRA VAJRA PUṢPE, OṂ VAJRA DHŪPE, KHA VAJRA ĀLOKE, and ṬA VA VAJRA GANDHE, to be applied in their respective order.
This is what is taught: Visualize a crossed vajra at the heart, and below that, visualize the seed syllable of the Lāsye goddess. From its garland, visualize oneself completely transforming into the form of Vajra-Lāsye. Having bound the action mudrā just explained, at that time, recite her secret mantra and perform all the emanations and absorptions. Then, in the form of the goddess Lāsye, one should worship the deities of the maṇḍala with offerings of desire and joy. Then, having withdrawn [the emanations], one should summon, enter, bind, and subjugate the crossed vajra that has entered within one's own body, and settle it while mentally reciting JAḤ HŪṂ BAṂ HOḤ. One should perform the same for the offerings up to the incense.
Then, regarding the phrase "and so forth," while reciting the syllable OṂ, one should perform the gesture of beating cymbals and the like, such as the clay drum, with two vajra-fists.
Likewise, there is the manner of fanning with a yak-tail whisk and the manner of holding up the sun. Extending both the right and left hands, one bends the middle joint of the ring fingers and raises them in the manner of a three-pronged banner; then, extending both hands, one places them as if lifting them upward. With the left hand in a vajra-fist, one should act as if scattering precious powder. The offering of divine food is easy to understand.
Similarly, one offers clothing by extending both vajra-palms. One should act in the manner of donning clothing with two vajra-fists. The left hand, held like a measureless [vase], is the celestial palace of all the deities. By acting in the manner of placing a bracelet on the wrist, one offers bracelets; by the manner of placing a necklace, one offers a necklace. By the manner of offering anklets to the feet, one provides foot ornaments; by the manner of providing ear ornaments for the ears; and likewise, one provides neck ornaments. Then, there is the manner of providing armlets below the base of the upper arms. Following that, one provides a protection cord in the manner of a protection cord four finger-widths below [the elbow], and one provides a belt at the waist in the manner of the mekhala. These and others should be understood.
With the left hand formed into the tathāgata-fist, one extends the right hand downward over the thumb in the manner of a parasol and offers a parasol. With the left hand placed in the lap as if in meditative concentration, one points the right hand downward and circles it in the sky with the intention of raising a canopy.
Some say that the passage beginning with "vajra and bell" should be understood as the opening of the gates. Others say that it is the nature of the offering; by the sound of the bell, which opens the door to the lack of faith and ignorance regarding the results of natural offerings, one should open the gates by reciting the secret mantra of the bell, which has the power to bestow the results of the object meditated upon through one's own intense devotion. This teaches the following: by ringing the bell, one is blessed so that the mind may unerringly bestow the results of the assembly of natural offerings. Therefore, other sources also state that one should ring the bell after making offerings to all the tathāgatas or after thoroughly accomplishing the deities. These explanations also apply to the phrase "ring the bell." Regarding the passage beginning with "at the conclusion of the offerings," one should sing the secret essence mantras such as vajrasattva susaṃgrahāta and so forth, and perform the offering of praise by singing songs that accord with the moods of the graceful goddesses and so forth. Then, having meditated on the deities of the maṇḍala as the nature of one's own blissful mind, one should fill all beings without exception with the power of the offering of the body's own essence, thinking "I am [the deity]" through the goddesses of knowledge such as Lāsyā and so forth, and sing the song with the pride of non-duality:
"By the power of the yoga of emptiness, which is neither existent nor non-existent,
Come near to the samaya in the very expanse of space."
"Sugata, Sugata, please arise! O glorious Vajrasattva, you are my fortunate portion!" Thus one should take [the empowerment]. Then, having taken it in that way, one should offer and praise with: "Oṃ, you who are prostrated to by the three worlds! Oṃ, you who are the teacher of the three worlds! You who bestow prosperity upon the three worlds! Grant me the accomplishment of the three worlds!" Then, for the sake of one's own siddhi, one should make this supplication: "Through the offering of the pure lotus of the joy of passion, which is utterly pure, and by clearly making this offering, grant the accomplishment of bliss through the bliss of the supreme, eternal yoga! O essence of the samaya of supreme bliss! O supreme, most excellent yoginī, who delights in the fortune of supreme bliss! Play, play, ho! O supreme secret lord, because this is your own samaya! O supreme goddesses of the most secret [realm]!" Then, for the sake of blessing the maṇḍala, one should make this supplication: "You clearly know how to tame the various causes of beings. You have become the essence of all samayas and all things, both stable and moving. O ḍākinī-māyā, the bliss of yoga, the self of all Victors! O holy one, show the great siddhi of eternal reality! Jaḥ hūṃ baṃ hoḥ! Emaho! Bring forth the bliss of Cakrasaṃvara! Manifest the emanation, hūṃ! A la la ho! Through the various ḍākinī-māyās of all the Tathāgatas..."
One should say, "Please allow the disciples to enter." Then, having recited the secret mantras of all these maṇḍalas, one should place them within the samaya-mudrā at one's own heart. Having bound the samaya-mudrā of the Lord of the Maṇḍala, one should recite its secret mantra one hundred and eight times. The secret mantras of the remaining deities should be recited seven times. Then, the accomplished maṇḍalas, such as the Uṣṇīṣa and so forth, should be brought forth and placed in their respective positions, and stabilized with the mantra dṛḍha-vajra tiṣṭha. One should also understand that they are to be consecrated with the samaya-mudrā using the mantra oṃ va-vajra muṣṭi vaṃ. Regarding the "Vajrayāna" and so forth, the mental offering as explained is an ultimate offering because it arises from the concordant cause of the dharmadhātu; therefore, by that very fact, this is that which pleases the Vajrayāna, meaning it pleases Vairocana and the others of the Vajrayāna Compendium, for they have become the very essence of delight. "By whom conceptualization is completely abandoned" means abandoning the conceptualization of external objects as unreal. "By meditating on the bodhicitta" means meditating on the selflessness of phenomena according to the sequence of the chapter on bodhicitta. "By the body and mind being completely pure" is according to the method: "When first seeking reality, one should say 'everything exists.' Once objects are realized and one is without attachment, thereafter comes solitude."
Through the cause of firm conviction in the manner of not transcending the conventional truth of Vairocana and the others, the word "which" is elided and connected to "faith," such that the offering of those [who possess it] is unsurpassed. Regarding the phrase "whichever sentient being," the characteristics of clinging to things and not clinging are the two extremes; the wisdom of the selflessness of phenomena, which is secluded from those, is the Middle Way Vehicle. This belongs to those who abide in a continuum endowed with indivisibility through having meditated upon it. The offering of those who are inclined toward the Lesser Vehicle and have fallen into the extreme of clinging is merely conventional. The word "that" (de'i) should be understood as indicating a distinct sequence and a definitive restriction. One should understand that for those who cling and fall into extremes, there is no such thing as an offering at all. Abandoning conceptualization of the two extremes is not only the mental offering; even the actual material offerings of flowers and so forth, being produced like an optical illusion, are without clinging to them. One should understand this in the manner of acting like an illusory person. Therefore, the sequence should be established as: "Offer however many full vases, with flowers and so forth."
In that regard, first, for the vijaya-kalaśa (victory vase) as previously described, one should recite twenty-one times the mantra: oṃ mahāsukha vajrāmoghasamayodaka siddhy abhiṣiñca sarvasukhasomanasyādhyakuru kuru jaḥ hūṃ vaṃ hoḥ aḥ. Then, using the samaya-mudrā of the Lord of the Maṇḍala, one should place the wheel and the flower stalks before it. For the other vases, which are filled with the five grains and so forth and marked with the symbols of Akṣobhya and the other deities, one should recite oṃ vajrodaka hūṃ one hundred and eight times, and then recite the secret mantras of Akṣobhya and the others seven times each, placing them with those respective mantras. Likewise, for the full vase, one should seal the opening with mango leaves and so forth, recite the vajra-water mantra seven times, and offer it to all the deities. Then, having empowered the syllable oṃ, one should perform the sprinkling purification with water recited over with the tip of the vajra. One should then make offerings to all the deities of the maṇḍala by sealing them with the vajra-fire mudrā and mantra, and by reciting the individual secret mantras for the flowers, incense, lamps, and unguents, while employing the vajra-flower and other mudrās.
Then, having performed the vajra-binding and the mudrā of brandishing a sword, one should recite the mantra ākāro mukhaṃ sarvadharmāṇām ādyanutpannatvāt while consecrating various kinds of foods to be eaten, chewed, tasted, and licked with water from the all-accomplishing vase. Having recited the respective secret mantras, these should be offered. Then, for each goddess or for them collectively, a pair of cotton cloths should be consecrated with oṃ sarvavid pūra pūra āvarta āvarta hoḥ and offered according to one's means with their own secret mantras. Then, placing the palms joined at the crown of the head, one should mentally offer wish-fulfilling trees and so forth arising from the syllable oṃ, filling the entire expanse of space. By reciting three times the secret mantras to be explained below, such as oṃ anuttara sarvapūja, the offerings are blessed. Then, ringing the bell and reciting the hundred-syllable mantra seven times, the maṇḍala is stabilized. Then, assuming the yoga of Vajra Hūṃkāra, one should go outside and, together with the Blessed One, offer the directional torma cakes as prescribed to all the invisible sentient beings who have come from the ten directions. Having performed the ritual cleansing (upaspṛśana), one should re-enter, perform the fire offering (homa), and understand that the offerings should also be made with the mudrās and their corresponding responses.
Regarding the phrase "those offerings" and so forth: having heard those aforementioned offerings, which are of the nature of skillful means, and perceiving that they will benefit sentient beings, the Blessed One opened his eyes in wonder and uttered the words "Excellent!" (Sādhu), thereby expressing supreme delight.
Regarding the phrase "Emao" (Aho) and so forth: "Emao" signifies wonder. If one asks who it is, it refers to all the Buddhas. If one asks what is wonderful, it is "skillful means" (upāya). "Skillful means" refers to the teaching of the collection of ultimate offerings. If one asks why, it is because it is said, "for the sake of attaining the enlightenment of the Buddhas"; that is, for the purpose of attaining it. If one asks by what means, it is said, "by meditating on the Vajra." "Meditating on the Vajra" refers to meditating on Vairocana and the other deities; the word "practitioner" (sādhaka) is the remainder of the sentence.
If one asks what its specific quality is, it is said, "without difficulty." "Without difficulty" means the method that is free from all afflictions (kleśa). By that method, one attains enlightenment—the realization of all phenomena without error—and brings it to direct manifestation.
Regarding the phrase "the Great Vajra Vehicle" and so forth: that which the Blessed One Vairocana directly realized—the unsurpassed Vajra Vehicle—is "Excellent" because it is free from all stains of conceptual construction (vikalpa). The very essence of how he realized it is also the thorough teaching of the selflessness of phenomena (dharma-nairātmya) and the selflessness of persons (pudgala-nairātmya).
Furthermore, because it cannot be conceptualized by any dialecticians, it is profound; and because it pervades the entire maṇḍala of all that is to be known without exception, it is vast. Moreover, because it remains having overwhelmed all disciples of the speaker without exception, it is excellent. Regarding that, the assembly which is a collection of the jewels of the Tathāgatas and so forth, who are unimpeded, is excellent because it is the ultimate that accords with the accomplishment of the welfare of sublime beings.
"Arising from the wisdom body of the three" means arising from the wisdom of Vairocana and the others. "Bodhisattvas" refers to Maitreya and the others. "Praised by all the Buddhas of the Vajrayāna" means that they spoke out of delight in the benefits of having done so. Regarding "joy," some maintain that it refers to attaining mental happiness upon hearing the Dharma of the past, and later, thinking "we have been deceived by this Dharma," they attain mental happiness by shedding tears and weeping intensely; however, they claim that mental unhappiness does not arise in Bodhisattvas. Others say that they are always joyful and desirous, thinking, "When I have attained manifest, perfect buddhahood, I shall turn the wheel of Dharma that fulfills the desired aims of all beings without exception," and that among them, it is impossible for there to be a Bodhisattva who does not fully understand this.
In this regard, since this is like the Explanatory Tantra of the Guhyasamāja, it was taught for the sake of another eon. At that time, Maitreya and the others appeared as practitioners of the Sūtra vehicle. Furthermore, from the Guhyasamāja Tantra: "Then Vajrapāṇi, the Lord of all Tathāgatas, addressed all the Tathāgatas and Bodhisattvas, saying: 'Blessed Tathāgatas, in the past, incalculable eons have passed, equal in number to the atoms of Buddha-fields. Even the Blessed Tathāgatas, Arhats, and Perfectly Complete Buddhas such as Dīpaṃkara have passed, and the Great Sage Kāśyapa, upon attaining manifest enlightenment, did not teach this. Why is that? Blessed One, it is because at that time and in that age, sentient beings lacked the fortune [to understand] the explanation of the great secret meaning.' This was spoken to demonstrate its sublime nature; it should be understood as being literal."
Regarding the words "the Principal One" and so forth: they became joyful and delighted by hearing the Dharma never before found. "Without extremes" means being free from the two extremes of conceptual clinging. "Unborn" means lacking the intrinsic nature of birth as it is conceptually imputed. "Without letters" means its nature transcends the entire domain of speech. "Without abiding" means it has no fixed, determinate location. In those respects, it is like space.
Because that very [state] is free from all stains of conceptual construction, it is called "liberated from conceptualization." Regarding the phrase "by means of conceptualizations" and so forth: although the Blessed One is without conceptualization, for the sake of those to be trained, he teaches mantras and the like by way of appearing to each individual like a wish-fulfilling jewel. "Imagined by conceptualization" means that by means of whatever is imagined as a method of realization, all the "sons of wisdom"—meaning all the bodhisattvas such as Jñānasūta and others—attain and realize the stage of a buddha. Regarding "born from bliss" and so forth: "bliss" is the nature of bodhicitta. "Born from that" refers to meditating on the non-duality of the two aspects of the ultimate reality, because [the result] arises from that. "Vajradhara" is that which constantly arises as the very essence of non-dual mind. "Entity" (bhāva) is the nature of existence; the aspect of the non-duality of those two is "non-entity" (abhāva), which is the source of that. As for "where," it refers to the tantra in which Vajradhara himself is first shown as Vairocana by means of the syllable Oṃ. This is said of him who emanates as the Buddha Vairocana in order to purify those disciples who are to be purified.
"By way of the formless" means that, in order to make the training of disciples difficult, the Tathāgata and others are surrounded by a garland of emanations; that is what is meant by that term. "Homage to you, the Net of Magical Illusion" means that by paying homage to the tantra, one pays homage to the Blessed One. Regarding "melodious speech" and so forth, the one who abides in speech free from conceptual elaboration is the Lord of the World (Lokanātha); the phrase "homage to that tantra" is to be connected with whatever tantra is endowed with a collection pervaded by all syllables. The "three-eyed one" is Maheśvara. "Subduing" means having thoroughly tamed him along with his consort; therefore, there is nothing other than that which is possessed of the various modes of magical illusion by the wise. Furthermore, the phrase "homage to that Vajradhara" is to be connected with the preceding, referring to him who has become the very nature of passion within the tantra. If one asks what the distinction is, it is said: "The goddesses," and so forth. Abiding in the coemergent state and with a graceful intention, he raises and brandishes a vajra with his right hand, while firmly holding and ringing a bell with his left hand; he is the one who has gathered all the goddesses of the five families without exception in the manner of a consort. "Having obtained the samaya and accomplished the task" clarifies this very meaning of the consort, as it is taught in the sequence of the Great Being of the Five Secrets. This is the first [section].
One should understand that the first is Kīlikīla, who is intent on embracing Vajrasattva with his arms; the second is Vajrarāgā, who is capable of being impassioned and greatly delighted; and the third is Vajragarvā, who, in the manner of a wrathful deity, slightly hurls a garland of flowers. Regarding the fourth, she is Vajraśastrā, who hurls the arrows of the Greatly Delighted One and pierces. Thus, one should understand that all these goddesses assemble to assume the form of the consort. This teaches the following: the Blessed One Vajradhara should also be meditated upon here through the stages of the suchness of the five secrets. If the yogi meditates on the summarized meaning of those songs, he will attain the vajra equanimity of the Greatly Delighted One. The chapter of the text that thoroughly demonstrates the ritual of mudrās and offerings is called the "Detailed Analysis of Mudrās and Offerings." This concludes the commentary on the sixth chapter.
Furthermore, since mudrās and offerings will not bestow a special power upon sentient beings if they are divorced from the meditation on the conventional and ultimate bodhicitta, the seventh chapter, which generates the wisdom of meditating on bodhicitta, is then taught, beginning with the words "Then..." In this regard, one should understand that the Tathāgatas make this request for the sake of the bodhisattvas residing in the assembly; it is not that they are unaware.
Through the assembly, the dharmakāya, and the conduct for the benefit of beings,
"All buddhas are equal,
Not in terms of lifespan, caste, or size."
If one follows this established tenet, [the claim that the Tathāgatas know the bodhicittas] would be impossible; therefore, it is not for the sake of the Tathāgatas having realized and fully known the bodhicittas. Regarding the phrase "with a single melodic sound in harmony," "melody" (dbyangs) refers to the sound that emerges from the navel and becomes like the sound of a conch, which then transforms into the partial components of speech arising from the bindu of the lotus of the heart. Then, that which emerges from the root of the tongue is called "sound" (sgra). Subsequently, the speech consisting of phonemes and names residing on the tongue is as follows:
"The clear melody is the sound of the conch,
Perfectly abiding in the realm of the lotus.
From the bindu of the lotus filaments,
It is the partial component of the verses;
Having reached the throat, it becomes melody.
That which is superior to melody is sound,
And that which reaches the tongue again
Is the excellent, sublime syllable."
Thus it is explained. Because the intention is one, this is indeed a single [intention]; it is a request to be explained by means of such a harmonious melodic sound. Some maintain that these are synonyms. Regarding the phrase "the Blessed One" and so forth: because it is the very nature to be realized by the buddhas of the three times, it belongs to all the Tathāgatas. Because it is the nature of non-dual wisdom, it is "wisdom" (ye shes). Because it is the essence of all the scriptures, it is the "essence" (snying po). Because it is naturally luminous, it is "supremely stainless."
The mind whose nature is awakening is the bodhicitta, which is the ultimate. Because there is nothing superior to it, it is unsurpassed; this demonstrates the very essence of the dharmakāya. That which has become the essence of the mahāmudrā and so forth of Vairocana and the others belongs to all the tathāgatas. Because it is the complete transformation of the wisdom as it has been described, it is wisdom. Because it has been meditated upon through the superior conviction that it is primordially unborn, it is the essence. Because it reveals the deity wheel to those abiding in the arrangement of the great yoga, it is supremely stainless. Because it has become the essence of the supreme method for attaining awakening, it is the bodhicitta, which is the conventional. Because it is the supreme of all methods, it is unsurpassed; this demonstrates the very essence of the saṃbhogakāya, and this should also be understood from the explanation of the connection. In order to explain these two types of bodhicitta and to make a request, and because he perceives that the actual nature of things is the appropriate occasion, he spoke these words to all the bodhisattvas. Because they would benefit from it through their own firmness in bodhicitta, he spoke these words to them; it is not logical to say that he spoke thus to all the tathāgatas as well, for the remainder of the phrase is "generate the bodhicitta."
Regarding that, with reference to the ultimate bodhicitta, the phrase "the mind is like the body" is taught. Since the bodies of the Tathāgatas and so forth are, in the ultimate sense, of the nature of non-substantiality and are thus merely like an optical illusion, the mind should be generated by entering into the aspect of non-duality in a manner similar to that; this is how it should be connected to the preceding text. The phrase "the body is like the mind" means that just as the mind is ultimately devoid of the duality of apprehended object and apprehending subject, the body is also like that, as explained previously. The phrase "the mind is also like verbal expression" means that just as verbal expression, lacking a productive cause, is by nature like an echo, the mind is also like that, as explained previously; one should understand that the body is also like verbal expression. Since the body and mind are of the nature of non-substantiality, they are shown to be without power; because they are by nature unarisen, they have become extensively non-substantial, and thus they are not taught through further conceptual elaboration. This is what is being shown: the body, speech, and mind as explained are of a single nature through the equality of the selflessness of phenomena; this is the ultimate bodhicitta. From the Connected Teaching: "In this way, one should also understand: generate the mind that meditates exactly upon the body, speech, and mind as being like vajras."
In this context, because it relies upon the body, the mind is called "the body." This is the essence of method, the conventional bodhicitta. Then, regarding the passage beginning with "Then," by means of the essence of the conventional method—the ultimate reality as previously explained—the two bodhicittas are joined as one in non-duality. Having rendered one's own body, speech, and mind devoid of substantiality, one realizes what has been explained. To express this realization with words of joy, the following was uttered, beginning with "Ema!" (How marvelous!). "Ema!" signifies being struck with wonder. "Samantabhadra" is the Great Vairocana. He is the one who demonstrates the complete purity of conduct such as desire and so forth. "The possessor of the Vajra of Body, Speech, and Mind" refers to the essence of the method of Vairocana. If one asks what is so marvelous, it is: "The non-arising of phenomena," and so forth. "Non-arising" is the nature of non-dual wisdom. "Unchanging" means that because phenomena are without letters, their dharmatā (nature of phenomena) does not deviate from its own essence. "Non-abiding" means not relying on any fixed location. "Abandoning conceptualization and speech" means being free from the conceptualization and verbalization of [the Tathāgatas and so forth]. "It is taught that they are to be generated" means that although there is no arising in the ultimate sense, out of compassion for those to be trained, [the Buddha] speaks of the reverse of non-arising and so forth.
It is truly marvelous that the generation of Vairocana and the others has been so clearly taught and proclaimed. The single Tathāgata himself appears in five forms through the power of the inclinations of those to be trained. As it is said: "In thousands of world systems, whatever sūtras I have taught, the words and syllables differ, but the meaning is one." Thus, through the nature of skillful means, although there is only one, it appears individually in five forms according to the inclinations of those to be trained. As it is said: "This self-arisen Blessed One, the single, most sublime deity, is explained as the Buddha Vajradhara and so forth, as a fabrication for those to be trained."
Having thus shown the second type of bodhicitta of the Tathāgata family, now, out of compassion for those beings who are inclined toward the forms of the Blessed One Vairocana as Akṣobhya and the others, the bodhicitta of that family is taught; therefore, one should not have any doubt regarding the request made to him here. Likewise, it is taught for all [families]: "One should know that [this] is the very first for all." Some, however, engage with the literal meaning alone; thus, they do not realize or comprehend it as it was truly taught. Then, it should be connected with the statement: "Then the Blessed One spoke this bodhicitta." If one asks what he did before speaking, it is said: "He spoke," and so forth.
The "elaboration of speech" is characterized by the conceptualization of speech that thoroughly reveals bodhicitta. This itself is "vajra" because it generates the meaning of non-deception. The meaning of "focusing upon that" and so forth has already been explained. The meaning of "having made the mind one-pointed upon the aspect of revealing one's own bodhicitta" is as follows. The meaning of the meditative absorptions (samādhi) that appear below should also be explained in this same way. Regarding the phrase "these entities" and so forth: Vajrasattva and the others, whose nature is bodhicitta and so forth, as well as the aggregates and so forth, are "entities." Because they are imputed as entities through dualistic conceptualization, they are "entities," yet they are without arising. Why is that? It is because it is said, "There are no phenomena and no possessors of phenomena," for they are the ultimate nature of non-duality. This is the ultimate bodhicitta.
If one asks how the Vajra family arises, it is said, "like space, without an object of focus." Just as space does not exist as any substance and transcends being an object of focus, yet is perceived by the conceptualizing and renowned mind, the Vajra family should be viewed in the same way. This is the conventional bodhicitta.
If one asks whether this bodhicitta is stable, the term "stable" refers to that which was explained as the ultimate bodhicitta; it is not divisible by conceptualization, nor is it subject to destruction.
Regarding the conventional bodhicitta, that which acts for the benefit of sentient beings in saṃsāra is stable because it does not become weary. As for the phrase "all tathāgatas" and so forth: all tathāgatas are the essence of the form bodies (rūpakāya) of all [beings]. Their being non-apprehendable is because, in the ultimate sense, they are the very nature of non-dual jñāna. Regarding the phrase "these entities" and so forth: the ratnakula (jewel family) subsumes the vajraratna and so forth, which are the nature of the perfection of generosity (dānapāramitā), as well as the aggregates (skandha) and so forth. These are "entities" in the sense of how they appear, yet they are in fact non-entities. Why is that? It is said: "They are devoid of the characteristics of phenomena." Here, "phenomena" refers to the nature of form and so forth as previously explained. Their "characteristics" are the arising, impermanence, and so forth of those very forms and so on. To be "devoid" of these is to be free from them; because there is no conceptualization of form and so forth as having an essence such as arising and so on, this is the ultimate. If one asks, "In that case, how do the vajraratna and so forth arise?" it is said: "They arise perfectly from the phenomena of selflessness." The "phenomena of selflessness" are as previously explained.
Therefore, if I should become a buddha, I shall completely fulfill every desired aim of all wandering beings without exception. Through the power of the force of such a prayer of aspiration, the appearance to those to be trained as mere optical illusions is a "true arising," and this is the conventional truth. Furthermore, it is said:
"Always arising from the force of stainless compassion,
Possessing the nature of unceasingly fulfilled aspirations,
Dedicated to accomplishing the welfare of wandering beings,
The infinite embodiment of compassion appears eternally."
The meaning of "the bodhicitta is firm" is as explained previously. Regarding "blazing tongues of flame" and so forth, the blazing vajra—like a fire with flames—is the discriminating wisdom (pratyavekṣaṇā-jñāna) free from all the darkness of the afflictions. The meaning of "focusing upon that" and so forth is as explained previously. Regarding "entities" and so forth, "entities" refers to Vajradharma and the others, as well as the aggregates and so forth, which are comprised within the family of phenomena (dharma-kula) and are of the nature of the perfection of wisdom (prajñāpāramitā). Their non-arising is as explained previously. Therefore:
"In those entities that are without arising,
There are no entities and no meditation."
Because there are no entities in those things, there is no way to meditate upon a general characteristic; since that way does not exist, there is also no meditation. This is the ultimate truth. If one asks, "How then does Vajradharma arise?" it is said:
"Having attained the state of space,
Thus are entities thoroughly described."
That which is the abiding in the cultivation of the bodhicitta as described, wherein space itself has become the locus, is what is meant by that term. To attain that is to attain a stable mind in which all phenomena abide equally with space; then, following the supramundane wisdom, by cultivating mundane wisdom, one encounters and takes as an object the characteristics of Vajradharma and so forth—this is the conventional. Regarding the phrase "all the Tathāgatas" and so on: all the Tathāgatas are the essence of the form body (rūpakāya). That itself is the guru, and the guru of those is the essence body (svabhāvikakāya), which is the Vajra. Regarding the phrase "phenomena are naturally luminous" and so on: phenomena are the vajras and so forth, as well as the aggregates and so forth, which are comprised within the action family and consist of the perfection of diligence and the rest. These are "naturally luminous," meaning they are luminous by their very essence, because they are the essence of the manifestation of non-dual wisdom. Why is that? It is said, "pure from the beginning." Because faults such as birth have not arisen, they are pure from the beginning. Why is that? It is said, "unpolluted." Because they are ultimately free from all the pollution of conceptual construction, they are unpolluted. For that very reason, it is said: "There is no sentient being, nor is there a life-force; this awakening is beginningless, peerless, and inconceivable."
"Because arising and ceasing are empty, there is no self, like the horns of a rabbit." By explaining this, conceptualizations such as "sentient beings" are abandoned from afar, and thus it is called "non-existent." Regarding the statement, "There is no buddhahood, there is no enlightenment," this refers to the state of realizing non-dual wisdom; at that stage, the essence of the clear realization known as "buddhahood" and "enlightenment" is a domain of conceptualization, and thus "buddhahood" and "enlightenment" do not exist [as such]. Therefore, it is said: "Seeking both the existent and the non-existent is called the untainted nirvāṇa." This does not mean that all tathāgatas are non-existent. Furthermore, the non-dual Vairocana—the nature of the mind and mental factors that know the suchness of all phenomena—is explained as "non-existent" because it lacks intrinsic nature; this is the ultimate bodhicitta.
If one asks, "How then do the vajra and so forth appear individually?" it is said: "Appearing like a dream or an illusion." Just as in dreams and the like, appearances are used to uproot dualistic conceptualization, so too do the vajra and so forth appear; this is the conventional. The meaning of "This bodhicitta is stable" has already been explained. "The tathāgata of the vajra body, speech, and mind of all tathāgatas" refers to Vairocana. "Having attained the pure bodhicitta" refers to the sublime bodhicitta just described.
Regarding the phrase "Emao" and so forth: "Emao" expresses wonder. Because he has become the very essence of the dharmakāya, he is a buddha. Because he is free from all conceptual construction, he is pure. It is also "well done" that he directs his attention toward teaching the dharma that perfectly fulfills such desired aims.
"Arising well from the dharma of selflessness" means: homage to that ultimate bodhicitta which has truly arisen and been born from the various aspects of the selflessness of phenomena; this teaches the ultimate truth.
Regarding the phrase "By the accumulation of awakening" and so forth: "By the cultivation of the accumulation of awakening" means that it has been infused by the aspiration of the accumulations of merit and wisdom that generate bodhicitta.
"Unwavering, arisen from syllables" means: because it is unchanging, it is unwavering; this is the ultimate mind. Its very essence is metaphorically attributed to syllables such as Oṃ, and thus it is so called. It is "arisen" when it is born from that state of having been manifested in the form of syllables.
"Born from that, like dreams and so forth" means: it is merely born as an individual appearance, just like dreams and the like. Thus, homage to the Mind Vajra Vairocana, whose essence is primordially unborn; this teaches the conventional truth.
If one asks: how should that conventional bodhicitta, which is taught to be the essence of skillful means, be cultivated?
Regarding the passage beginning with "The place and the seat," it is said: "Having visualized the place and the seat, and having assumed the bodhisattva posture." This means that one should visualize and generate the place as previously described, and the phrase "there, one should also [place] a lotus and so forth" is the remainder of the sentence.
If one asks, "Having done what?" it is said: "First, naturally pure," and so forth. The word "etc." indicates the inclusion of the remaining points. One should recite: oṃ sarvatathāgatānuśāsita sarvasattvānāṃ ca sarvasiddhayaḥ saṃparyantaṃ sarvatathāgatādhiṣṭhānaṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’ham. By means of the conviction that [all things] are naturally pure, one will abide in the manner of the pure dharma.
"Vajrasattvī" is merely an illustration; therefore, it should be understood that the samaya-mudrās of one's own family—the five consorts—should also be employed. "Blessing" is also merely an illustration; therefore, it is taught that one should also perform the empowerment, the meditative absorption (samādhi), and the offerings.
Regarding "Mentally, from hūṃ, the Vajra-holder": this refers to the Vajra-holder, Vajradhara, who arises from the syllable hūṃ. One should mentally visualize one's own body as him, and having meditated on the blessing and empowerment, one should make perfect offerings, generate the divine pride (ahaṃkāra), and then generate the place and the seat. This is the sequence.
Regarding the phrase "the hook" and so forth: having visualized the celestial mansion and the maṇḍala in front, one should invite a second maṇḍala upon it, offer excellent praise, and with the hands raised upward, summon [the deities] with the vajra-hook that circles. This is merely an illustration; one should understand that the [actions of] entering, binding, and subjugating are also to be performed. Regarding the phrase "having first bound the directions," it is also logical to understand that after binding the directions, one should seal [the deities] with the dharma, karma, and mahāmudrās, as indicated by the term "samaya." Some explain this according to the literal meaning. "One should perform the application" refers to [the application of] mantra and mudrā. This is according to the Kriyā Tantra. Its sequence is as follows: having offered the arghya, pādya, and ācamana, and having provided the seat as appropriate, one joins the palms and recites:
"Welcome, Blessed One!
Please come here and be seated.
Having accepted my offerings,
May you also make me wise."
Having thus spoken, one requests: "Blessed One, please remain through the power of truth for as long as I perform these offerings." Then, having performed the ritual of the kīla, the binding of the directions, the maṇḍala, the fence, and the lattice, and having again offered worship, one should seal [the deities] with the four mudrās, such as the samaya and so forth. "Empowerment" refers to the stabilization of the appropriate empowerment; this should be connected with the previous [text].
Regarding the phrase "weapons, armor, and so forth," the word "and so forth" (sogs pa) includes all weapons and armor to be placed without exception upon the head and the crown of the head. "One should meditate on the cymbals, offerings, and so forth" refers to the sequence of performing the mudrās and the ritual of offerings as previously explained. "Pleasing in every way" refers to the distinctions of the outer and secret offerings and so forth just described. "The yogic self should examine" means that likewise, in the presence of the Blessed One, one should perform the application of oneself with the head, crown, and so forth, and having taken up the vajra and other implements, perform the recitation and meditation.
This is what is being shown: having performed the bath according to the previously explained ritual of outer bathing, or having performed the inner bath, one enters the deity’s palace as it is and sits. Then, reciting "Oṃ svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho ’haṃ," one dispels obstructors with the three-fold joining of palms. Instantly, one visualizes one’s own body as the deity’s form. In the region of the throat, from the syllable Hrīḥ, an eight-petaled lotus arises; one of its petals becomes the tongue. Upon that, from the syllable A, a moon disk arises, and upon it, from the syllable Hūṃ, one visualizes a white five-pronged vajra. One consecrates it with "Oṃ vajrajihva." Then, one visualizes two moons arising from two A syllables on the two hands.
There, one should visualize two vajras from the syllable HŪṂ, and from that very syllable HŪṂ, visualize the fingers in the form of single-pointed vajras. On the middle, index, ring, little, and thumb fingers, respectively, one should place the five syllables OṂ HŪṂ TRAṂ A KHAṂ. Meditating that all the Tathāgatas and so forth appear as reflections in the form of one’s own deity, and that oneself is as difficult to transgress as the manifest command of a king, one should bind the mudrās together. With the palms facing forward and made even, one recites: anyonyānugata sarvadharmāḥ. Then, crossing the tips of the fingers with one another, one recites: atyantānupraviṣṭa sarvadharmāḥ hūṃ vajra añjali. Then, having properly bound the vajra-clasp (vajrabandha), one recites: atyantānupraviṣṭa sarvadharmāḥ. By means of that bound vajra-clasp, one gathers the qualities of the Buddhas residing in the infinite expanse of space and recites: hūṃ vajra bandha. Then, on the moon at one’s heart, one visualizes a vajra that completely transforms into an eight-spoked vajra-wheel, and in its center, the syllable OṂ. Reciting vajra bandha traṭ, one unclasps the vajra-clasp at one’s heart and visualizes the qualities of the Buddhas residing there entering into the vajra-wheel. Then, one should bind the samaya-mudrā of Vairocana.
With the mantra oṃ jina jik a, one should perform the binding of the mudrā; the binding of the mudrās of the great maṇḍala should be performed in the same way. Then, having bound the vajrāveśa mudrā, one should recite vajrāveśa a three times to please [the deity]. Binding the vajrabandha, one inserts the thumbs into the bases of the little fingers and ring fingers and moves them slightly at the heart; this is the samaya mudrā of vajrāveśa.
Then, with the mantra tiṣṭha vajra dṛḍho me bhava, hṛdayaṃ me adhiṣṭha sarvasiddhim me prayaccha hūṃ ha ha ha ha hoḥ, one should conclude the descent. With the mantra vajrasandhi, one should form the samaya fist, and with the mantra oṃ vajramuṣṭi vaṃ, one should make it firm. Binding the samaya mudrā of vajrāveśa, one bends the index fingers and binds them behind the third joint; this is the samaya vajramuṣṭi.
Then, having performed the ritual sequence previously explained, from the destruction of obstructors and so forth, up to the generation of the five offerings such as flowers, one should bind the vajracakra mudrā and place it at the mouth. Reciting oṃ vajracakra hūṃ one hundred and eight times, one should visualize the maṇḍala in front. The characteristic of this mudrā is to bind the two vajramuṣṭis and form a knot with the index fingers and little fingers like hooks. Then, reciting oṃ sarvatathāgatakāyavākcittavajrapraṇāme vajra bandhānaṃ karomi, one performs the prostration with the five limbs.
If one has the means, one should properly present the five outer offerings, such as incense and so forth, and then the eight types of offerings, and so on up to the twenty offerings as appropriate. Then, one should visualize a moon maṇḍala arising from the syllable A at one’s heart, forehead, tongue, and crown of the head. Upon these, one should generate a vajra, a jewel, a lotus, and a sword, arising from the syllables HŪṂ, TRAṂ, A, and KHAṂ. With the vajra-palms extended at the heart, forehead, mouth, and crown, and having prostrated the entire body to the ground, one should perform prostrations in the directions of east, south, west, and north with the following essence mantras:
OṂ SARVA-TATHĀGATA-PŪJĀ-UPASTHĀNĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-SATTVA-ADHIṢṬHA SVA-MĀṂ |
SARVA-TATHĀGATA-PŪJĀ-ABHIṢEKĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-RASTNA-ABHIṢIÑCA MĀṂ |
OṂ SARVA-TATHĀGATA-PŪJĀ-PRAVARTANĀYA ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-DHARMA-PRAVARTAYA MĀṂ |
OṂ SARVA-TATHĀGATA-PŪJĀ-KARMANE ĀTMANĀṂ NIRYĀTAYĀMI | SARVA-TATHĀGATA-VAJRA-KARMA KURU MĀṂ |
Then, sitting in front, one should take the vows through the sequence of confessing misdeeds and so forth, and make aspiration prayers. Through the equality of the selflessness of phenomena, one should dissolve the maṇḍala into one’s own heart and eliminate misdeeds as appropriate by means of the mantras and mudrās of Vajrayakṣa and Vajra-Hūṃkāra. Then, one should bind the mudrā of the Wheel of Dharma.
At the end of the mantra hūṃ ṭakki sphoṭaya mahāvidāga vajra vajradhara santyena tha, one should tear [the bonds] of all the Tathāgatas and so forth by means of detachment.
"Binding the vajra-clasp firmly, joining the thumbs and little fingers, and making the remaining [fingers] into a wheel—this is known as the 'Dharma Wheel' mudrā." This is the mudrā of the Dharma Wheel.
Then, having bound the mudrā of the Vajra of Great Joy, one should recite the mantra oṃ mahāsukha vajrasattvāya sarvasattvebhyaḥ jaḥ hūṃ vaṃ hoḥ or mahyaṃ seven times.
"Binding the vajra-clasp firmly, placing the little finger of the left hand in the womb, and inserting the thumb of the right hand [therein], one should move it and press slightly." This is the mudrā of the Vajra of Great Joy.
Then, one should visualize the syllable oṃ situated in the center of a wheel upon a moon maṇḍala at one's own heart. By the touch of its light rays, one should imagine oneself to be free from all misdeeds and endowed with all merit. Through that very touch, one should clearly imagine oneself in the form of Vairocana and bless the head, heart, and throat with the mudrās that bless the body, speech, and mind. One should then visualize the heart, forehead, head, throat, and crown as marked by the syllables hūṃ and so forth, which reside upon moon maṇḍalas and are marked by the vajra and other symbols.
Then, at the heart, with the mudrā of Vajrasattva, [one recites]: oṃ sattva vajriṇi hūṃ.
One should perform the consecration with the mantra adhiṣṭhāmaṃ. Likewise, having bound the samaya-mudrā of Vairocana and performed the application of circling to the right, one should circle the entire body and place [the mudrā] at the heart, performing the consecration with the mantra oṃ vajradhātvīśvari hūṃ vajri adhiṣṭhāmaṃ. Then, one should visualize a jeweled crown upon the head, endowed with the five principal [deities] consecrated by the seed-syllables of the five Tathāgatas. Placing the vajra-ratna-mudrā at the forehead, one confers empowerment with the mantra oṃ vajraratna abhiṣiñca māṃ. Then, one should clearly visualize oneself in the form of one's own deity, endowed with the excellence of all aspects. Then, having made offerings in the proper manner, one should cultivate the divine pride, thinking, "I am the Vajradhātu." Then, having joined the palms, one consecrates the great ocean with the mantra oṃ vimalalodadhi hūṃ. Upon that ocean, with the mantra oṃ acala bhira hūṃ svāhā, one consecrates the ground as being of the nature of gold. Upon that, with the mantra oṃ acala hūṃ, one consecrates Mount Meru, the king of mountains, which is of the nature of the four kinds of jewels. Then, one should generate the abode of the king who rules over the Paranirmitavaśavartin [heaven] exactly as it is. Upon that, from the syllable bhrūṃ, one should visualize a multi-storied palace possessing four corners and so forth, and in one part of it, one should visualize a lotus.
Having sat there, one should clearly visualize the samaya maṇḍala of Vairocana exactly as it is. Holding a vajra and bell, one should meditate on the deities of the maṇḍala residing in their respective places. One should then perform the blessing of the body, speech, and mind through the mudrās, don the armor of the vajra protection, and present the water for the face. Having invited them in the proper manner, one should abide within the multi-storied palace, assume the divine pride of one’s own deity, and place the vajra palms joined in a circle at the heart. Bowing the head slightly, one should offer praise.
Then, the rites of summoning and so forth should be performed. Likewise, the gates should be bound and all protections well-established, and the sealing should be performed with the four mudrās, such as the samaya mudrā. Then, one should be empowered by the empowerment corresponding to oneself, and the essence mantra should be placed at the heart. With intense devotion, the near-essence mantra and others should be placed at the heart region, the head, the topknot, the two breasts, the base of the right hand, the base of the left hand, and the entire body.
Then, having performed the eight offerings of incense and so forth, and having also presented the wish-fulfilling tree and other offerings, one should take up the bell and please the deities with praise, performing the four prostrations. Then, having blessed oneself with one’s own samaya mudrā and been empowered with scented water, if one likewise places the essence mantra, one is empowered by the empowerment of the Vajra Jewel with scented water.
Having meditated on the maṇḍala in front, one should also transform oneself into the essence of one’s own deity, holding a vajra and bell. Having arranged the essence mantra to be recited upon the moon at the deity’s heart, one should perform recitation and meditation for as long as desired. If the mudrās and blessings become lax, or if one wishes to conclude the session, one should recite the hundred-syllable mantra. Then, having offered the recitation as prescribed, and having made a request for the desired siddhi, one should perform the fire offering (homa) and properly worship with incense and so forth. After praising with the one hundred and eight names, one should request the deities to depart according to the sequence for dismissing the maṇḍala. Having performed the self-consecration and donned the armor, one should arise. One should perform the activities of the stūpa and so forth in four sessions every day; this is the yoga called "blessing" (adhiṣṭhāna). "Form itself" means that one’s own body is joined with the characteristics of one’s own deity. "Blessing" and so forth refers to the characteristics of the three yogas. "Blessing" is by means of mantra and mudrā. "Pure bodhicitta" means that the mind is utterly purified by meditating on the ultimate bodhicitta. "The great birth from the seed of secret mantra" refers to the pure mundane mind obtained subsequently to that. "By conceptualizing the assembly of mudrās, the form is gradually perfected" means that it arises from the illusion of the appearance of suchness.
"Beyond both light and shadow, born from the mantra of the noble lineage, striving intensely to destroy duality"—this is the sequence. The yoga of complete perfection is not mentioned here as it is easy to understand. Regarding "first, the blessing of the samaya": this refers to the yoga of the initial blessing. "Samaya" should be understood as being for the sake of those who propound the existence of external objects and are attached to the samaya. Regarding "of the Yogācāra": this refers to the proponents of consciousness-only. Regarding "of the Madhyamaka": this refers to the proponents of the non-arising of all phenomena. "This is explained as the yoga ritual" refers to the three types of divisions of the yoga ritual. To clearly demonstrate the yoga of the permanent, it is said, "the stains of the afflictions," and so forth. The purity of bodhicitta is the ultimate bodhicitta. Regarding "that is the nature," and so forth: some maintain that after entering the divine mansion, one should recite "svabhāvaśuddhāḥ sarvadharmāḥ svabhāvaśuddho 'ham" and then, having cleared away obstacles, purify the mind according to the nature of bodhicitta. Others say that after realizing the very essence of the mind by merely clapping the hands three times, one should awaken and perform the blessing with this phrase that demonstrates the purity of the essence: "oṃ śūnyatājñānavajrasvabhāvātmako 'ham."
"One should examine the mind individually" means that, just as previously explained, one should visualize oneself in the center of the maṇḍala embraced by the body of Vairocana through his own samaya. Reciting "Oṃ cittaprativedhaṃ karomi," one enters his mouth and goes to the lotus seat of the samaya-mudrā. By this, the individual investigation of the mind is introduced and projected.
"One should make the external nature empty" means one should contemplate that the external nature is empty of intrinsic essence; this is the remainder of the instruction.
"Abiding in mind-only, by those latencies of the accumulations for enlightenment," means that one should visualize the aforementioned Vairocana, who has completely transformed into the form of bodhicitta, and that the deities of the maṇḍala have entered into him. Following that, one should settle oneself in meditative equipoise. Within the clear form of the sattva, one should pierce the breath with the lines of the dharma. Together with the heart, the light, and the form of the moon-seat, one enters the meditative absorption of Vairocana, the essence of the great bliss of supreme nirvāṇa, whose nature is the complete perfection of the accumulations of merit and wisdom. One should then draw the minds of all the Sugatas into that very state and, as they become absorbed, contemplate the entry of the essence of the Buddha-qualities such as "A" and so forth, and consecrate with "Oṃ dharmadhātu-svabhāva-ātmako ’haṃ."
Regarding the phrase "with that as the gateway" and so forth: having placed the syllable A at the heart and other locations, one recites oṃ bodhicittaṃ utpādayāmi. By meditating on the wisdom of method and insight, one meditates on oneself and visualizes becoming one with it. Having been raised up just as [the deities] Locanā and the others are, one should contemplate the form of Samantabhadra. Having caused the letters Ka and so forth to enter, one should visualize them upon the form of a moon at the heart and other locations.
Then, following the sequence taught in other tantras, one should visualize the samaya, dharma, and karma mudrās. Having placed the syllable Oṃ upon the moon at the heart, one should contemplate Vairocana exactly as he is. Regarding the phrase "abiding on a lotus": one should meditate on oneself, endowed with all the marks, upon a lotus visualized as arising from Paṃ below.
Likewise, this should be applied to the meaning of the third section of the Samādhi-vibhaṅga: "One should meditate on the vajra body, the form characterized by all the limbs, nurtured by the sprout of Oṃ."
Then, the remainder is as follows: one should visualize the syllable Oṃ, the essence of the entire body, at the crown of the head; the syllable Āḥ, the essence of the entire speech, at the throat; and the syllable Hūṃ, the essence of the entire mind, at the heart. These describe the yoga of the Lord of the Tantra.
The phrase "by means of the three syllables" and so forth teaches the yoga of the Mind Vajra and the others. Following the arrangement of one's own seed syllables as taught in the Samādhi-vibhaṅga, one should intensely meditate upon Vajrasattva in the form, color, posture, seat, light, and hand-symbols of one's own deity, as indicated by the phrase: "One should contemplate the color, form, and light as being identical." The phrase "generate the divine pride" and so forth teaches the state of being non-ordinary. Then, as indicated by the phrase "one should declare: 'I am the Vajra-nature,'" one should recite the divine pride mantras for the body of Vairocana: oṃ vajrātmako ’haṃ, oṃ svabhāvaśuddho ’haṃ, and oṃ sarasamo ’haṃ. These are to be understood as occurring after the generation of the Mahāyoga. "Possessing a lattice of parts" refers to the arrangement of the lattice of Locanā and the other goddesses upon one's own body. "Visualize the Jñānasattva as complete" means that one should meditate on the Jñānasattva in front exactly as it is, and then generate it within one's own body through the rites of summoning and so forth. Having generated it there, one should subsequently visualize the armor, weapons, and so forth with the hand-mudrās; this is how it should be applied. Some say this should be done prior to the accomplishment of the Jñānasattva, while others say it is logical to do exactly as described. Regarding the phrase "thereafter, with the hand-mudrās," this means that after performing the consecration preceded by the offering of supplication, one should proceed.
Following that, one should manifest the blessing of the hand mudrās. Regarding the phrase "one should perform the armor, weapons, and so forth," it should be understood that these are to be performed after the empowerment by the mudrās. As for the statement, "Empowered by the five perfect buddhas," this is not the actual sequence of the ritual itself, but was spoken in terms of possibility. Why is that? Because it is not intended that all [deities] should have the five buddhas as their crown. The passage ending with, "By means of what is called the bodhicitta, one is adorned with crowns and garlands," teaches the samādhi of the initial application.
Then, regarding the phrase "after that" and so forth: having attained manifest complete enlightenment in the proper manner, in order to emanate the four [deities] such as Vajracitta and the rest, one should descend together with them to the aforementioned locations and emanate the illusory manifestations of the goddesses such as Locanā, who are emanations of the Buddha. Regarding the phrase "the ten wrathful ones in the ten directions," this should be connected to the emanation of the ten wrathful ones, such as Yamāntaka and the rest, reaching as far as the ten directions, including the east and so forth. Why is that? One should understand that at the time of drawing the maṇḍala, Mahoṣṇīṣacakravartin and Ucchuṣma are to be visualized in the manner of the zenith, the nadir, the canopy, and the ritual stake. The teaching of the eight wrathful ones in the section on the stages of the maṇḍala is merely an illustration. If one asks what they are like, the text says "the limbs" and so forth.
"Endowed with an army of four limbs" means being accompanied by the assembly of the four goddesses. To demonstrate the meaning of that very statement, "endowed with an army of four limbs," it is said, "Darpinī and so forth." Here, the term "Darpinī" refers to Kīlikīlā. "Puṣpavatī" is Vajrarāgā. "Śastravatī" is Vajraśastrā. Because she is struck by a garland of flowers that bloom at all times, the mudrā that symbolizes her is Vajradarpinī. The four, Vajraśastrā and the others, are the very essence of Locanā and the other three.
"Of many illusory forms" refers to the various illusory appearances and costumes that delight the minds of those to be trained. "Blessed by playful sport" means blessed and perfected by the playful sport of holding the tips of the vajra and the lotus. "By the fivefold nature of the Great Reality" means that the Great Reality is the nature of the five goddesses. "By the fivefold nature" refers to that which possesses the nature of the five wisdoms. "Having established the wheel in the four directions" means having placed and stationed those aforementioned goddesses in the four directions in the manner of a maṇḍala. Therefore, one is embraced by one's own samaya. "The joy of the four noble ladies" refers to Locanā and the others, or...
That which perfectly generates the joy of the four noble ladies, such as Vajrāyudhā and the others, is so designated. "With joy" refers to the essence of the bliss of individual self-cognition arising from the joy of one's own samaya-mudrā; following that, it should be connected with the statement, "the wrathful deities as previously described should be emanated." Having thus shown the emanation, the summary is now taught by the words "all" and so forth: having pervaded with the various emanations as described, they are summoned and placed within the application of the maṇḍala, and one should cause the various [deities] to abide in its center—this is the remainder. By these means, the second meditative stabilization, called the "Supreme King of Maṇḍalas," is taught. The third meditative stabilization, called the "Supreme of Activities," should be understood by following the Guhyasamāja and other such texts. Having generated the three meditative stabilizations, in order to show that one should now perform recitation and meditation, it is said: "Enjoying the enjoyment of supreme joy." "Supreme joy" is the distinction arising from insight and method. The meaning of that and so forth has already been explained. By the words "One should view the wheel with all meditative stabilizations" and so forth, one again invites the wisdom maṇḍala, performs the praises and so forth, and then views and contemplates the maṇḍala wheel as entering into meditative equipoise through the samaya-mudrā, and likewise causes oneself to attain subsequent satisfaction.
One should consecrate with the mantra: oṃ sarvatathāgatānurāgaṇavajrasvabhāvātmako ’haṃ. Then, one should engage in the play of the śṛṅgāra (erotic) and other sentiments by means of that lotus of the vajra-form samaya-mudrā. This is how it should be applied.
If one asks, "What should be done after that?" the text says, "By the lotus," and so forth. The remainder of the meaning is: from the joy of the forms of the lotus of the samaya-goddess, the Buddhas, Vajradhara, and so forth, are emanated. Alternatively, the word "behold" (paśyet) should be connected with the preceding [phrase].
Regarding the statement, "One should behold the maṇḍala with all meditative absorptions (samādhi)," the specific qualification of that is "without exception," and so forth. The meaning of the word "also" (api) is that the wheels (cakra) of all the deities without exception are also [to be beheld].
"Endowed with color" (varṇavat) refers to a form possessing an identity that accords with the family (kula) and accords with the activity (karman). It is a form possessing an identity endowed with color. Since it is both a form possessing an identity endowed with color and an emanation, it is so called.
Furthermore, it is as follows: from the syllables e and a, there arises a crossed vajra (viśvavajra) beautifully adorned as a belt. Within a triangular jewel arising from the syllable traṃ, and situated in the center of a lotus arising from the syllable hrīḥ, there is the wheel of goddesses who emanate as forms possessing an identity endowed with color. That is what is meant by that term, and it should be connected with the preceding "one should behold" (paśyet).
If one asks, "How should one contemplate what was said, 'The vajra should be inserted'?" it is taught by the words "The tantras," and so forth. One should contemplate that [the deity] possessing the characteristics arising from other tantras—whether appearing in actuality or arising from meditative concentration—is abiding within one's own meditative concentration. Regarding the words "With the graceful goddess, song, and dance," and so forth, one should insert the vajra into the lotus in the manner of an offering to the Body-Vajra and the others, and perform the offering while reciting: oṃ sarvatathāgata-pūjā-vajra-svabhāva-ātmako ’ham. Although the "graceful goddess" and so forth are mentioned, it should be understood that the "garland goddess" also performs the offering. The phrase "outer offerings" and so forth is easy to understand. Although it is taught in this way, it is shown that one should perform the outer and secret offerings through the sequence of offerings, including the outer offerings and the offerings of the "graceful goddess" and so forth, by entering into meditative equipoise. "By meditation" means by the meditation of yoga. The terms "too fast" and "too slow" indicate that one should generally not act in such a manner. "Without losing the curves and flourishes" means that these should not be omitted. "Having abandoned evil conceptualizations" means being free from conceptualizations such as eternalism and nihilism. "By performing in the manner of a banner" is an illustration of the twenty offerings previously explained. The word "should" following "offer" is the remainder of the sentence. "Request to depart" means requesting them to return; the emanations should be reabsorbed into one's own body.
The phrase "the body and so forth" teaches the yoga of meditative equipoise. "To those who create obstacles" refers to those who are tormented by hindering spirits. "The perfection of the Vajrayāna" refers to Vairocana. "The teacher of various activities" refers to Amoghasiddhi. "Jewel" refers to Ratnasambhava. "Great passion" and so forth refers to Amitābha. "Glorious" and so forth refers to Akṣobhya. This teaches that one becomes a tathāgata by attaining the qualities arising from the wisdom of these five tathāgatas. Here, the sequence of yogas and the method of meditating on the deities should be understood as they appear in detail in the Tattvasaṃgraha, the Guhyasamāja, and other such texts. Since the sādhana exists elsewhere, it is not written here. Although there are many conceptual yogas, they are not taught here. Bodhicitta is of the two types as previously explained. "Meditation" is the repeated actualization [of that]. "The accomplishment of its wisdom" refers to the specific, timely accomplishment of the two types of bodhicitta through the manner of clear realization; the chapter of the text that teaches this is called a "section." This is the commentary on the seventh chapter. Although the meditation on bodhicitta is complete, without the methods of application, perfection will not be attained.
Then, with the words "Then..." and so forth, the eighth chapter, the section on the stages of accomplishment through the methods of application, is taught. This is to be connected with the phrase "the Blessed One spoke." If one asks what he did, it says "of all the Tathāgatas," and so forth. The command of all the Tathāgatas—Vairocana and the others—is the generation of activities such as pacification and so on. In that context, the "wheel" (cakra) for the purpose of generation is the maṇḍala. The meaning of the phrase "focusing on the wisdom-vajra for the sake of thoroughly accomplishing and generating that" has already been explained. The meaning is that he focused his mind one-pointedly on the manner of teaching the maṇḍalas that perform the activities of pacification and so forth for all the Tathāgatas. Regarding the phrase "all wheels" and so forth: having thoroughly accomplished all the maṇḍalas arising from their respective names within all the wheels, the "multitude" refers to the collection of activities applied to pacification and so forth. He "spoke" or "taught" the rituals consisting of the outer and inner nature of that. Regarding the phrase "the deity" and so forth: if any deity, such as Vairocana and the others, is placed in the center of the maṇḍala, that maṇḍala is that very deity; the learned call it the "Vajra Source of Vairocana." This is the teaching: the maṇḍala of Vairocana is exactly as previously explained.
Some say that when one constructs the maṇḍalas of the four [deities] beginning with Akṣobhya, one should draw Vairocana in the central position where [Akṣobhya] was originally drawn. Others say that in the maṇḍala of Akṣobhya, Vairocana is in the position of Akṣobhya, and Akṣobhya is drawn in his [Vairocana’s] position. In the maṇḍala of Ratnasambhava, it is said that Vairocana is in the position of Akṣobhya, Akṣobhya is in the position of Ratnasambhava, and Ratnasambhava is drawn in the position of Vairocana. The maṇḍalas of Amitābha and Amoghasiddhi should also be understood by following this same principle.
In the maṇḍalas of Locanā and the others, one should likewise visualize Vairocana himself in the forms of Locanā and the rest, and meditate that Locanā and the others reside in their respective positions. In the maṇḍalas of deities other than those such as Mārīcī, the bodies of Vairocana and the others transform into the forms of Mārīcī and the rest through the very sequence of the Bodhicittavivaraṇa; having thus transformed, they reside in their own positions, and the manner of the remaining deities should be visualized accordingly.
In the fierce maṇḍala for the practice of Hārītī, the sequence is different from what was explained. As it is said:
"In the wrathful wheel, Hārītī is adorned in the center of the eight yakṣiṇīs, and the eight yakṣas are likewise arrayed."
It is said, "One should accomplish all yakṣiṇīs." Regarding that, for the accomplishment of other yakṣas and yakṣiṇīs not included in that [specific] explanation, this very method applies: whichever yakṣiṇī is to be accomplished is placed in the center; in that center is Hārītī. For the accomplishment of other families, excluding those explained as yakṣas and yakṣiṇīs, in all cases one should visualize the yakṣa or yakṣiṇī to be accomplished in that position, without Hārītī. Some say that one should extract the maṇḍala of Vairocana and arrange the yakṣas and yakṣiṇīs—both those explained and those not explained—in their respective places, and then accomplish [the practice] preceded by the preliminary rites. While it is true that this correctly understands the meaning of the text for wrathful accomplishments, I see that the meaning previously explained is more consistent with the actual treatise. Regarding the maṇḍalas of Mahādeva and so forth, one should understand that the positions of Vairocana and the others are occupied by the Wrathful Vajra, the Māyāvajra, the Vajra-bell, the Vajra-silence, and the Vajra-weapon, respectively. Among these, the Vajra-bell is red in color, has six faces and four arms; in the right hands he holds a short spear and a bell, and in the left hands he holds a domestic fowl and a bell, and he is mounted upon a peacock. The Vajra-weapon is pale yellow in color and has four arms; in the right hands he holds a vajra and a hook, and with one of the left hands he sits in a proud posture upon his seat.
By the second [method], one’s own Vajradhara is mounted upon a white elephant. In the positions of Locanā and the others are the four goddesses, Bhīmā and so forth. Among them, Bhīmā is green in color, holding a vajra in her right hand and a shield and sword in her left. Śrī is yellow in color, holding a vajra in her right hand and a lotus in her left. Sarasvatī is green in color, holding a vajra and a lute in her right and left hands respectively. Tapaḥpratīhārī is green in color, holding a vajra and a wheel in her two right hands, and a conch and a book in her two left hands, and she is mounted upon a lion. In the positions of Vajrasattvā and the others, Raudrī, Brahmanī, Vaiṣṇavī, Kaumārī, Kālī, Mahākālī, Yakṣiṇī, and Rākṣasī are to be arranged. Regarding their hands, they hold weapons in sequence: a trident, a rosary, a wheel, a bell, a knife, a dagger, fangs, and a khaṭvāṅga, while their left hands are raised in the threatening gesture. The arrangement of Yamāntaka and the others in the outer maṇḍala is likewise. This is the maṇḍala for the practice of the wrathful Vajracaṇḍa. For the practice of other deities excluding the wrathful Vajra [deities], Vairocana and the others themselves are to be arranged. Regarding the sādhanas not explained here, one should understand that the supreme Vajra principle is extracted, and in its place, any worldly deity to be practiced by oneself is to be arranged.
Regarding this, some claim that it should be extracted from the maṇḍala of Vairocana and that the practice is preceded by the placement of any suitable deity, such as Mahādeva and so forth. Since this is an utterly incoherent statement, I have not written down their system; rather, I see that what has just been explained is entirely logical. As it was previously stated: "Having meditated on the vajra samādhi, if one is exhorted by Vajra Hūṃkāra, one will immediately attain the siddhi."
Regarding the phrase "pacifying and so forth," one should meditate on the deities of the maṇḍala through the yoga of the lord of one's own maṇḍala, and emanate the deities in accordance with the specific activity. Then, by reciting the mantra together with the words of exhortation such as "Pacify such-and-such!" and so forth, one should perform those activities by definitively engaging the circle of deities in the rites of pacifying and the rest. Having taught that, the specific deities for each activity are now taught in that very context, beginning with "Pacifying Locanā and so forth." This should be connected with what is explained below: "One should act with those ending in the third [case]." The phrase "Mārīcī and Śabarī" is to be supplied here. "With the vajra of passion" refers to the passion of great compassion. "If one exhorts with that very mantra" means that the mantra is correctly exhorted by inserting words of exhortation that accord with the activity. Having shown the specific deities for each, the application of the activities is now definitively taught, beginning with "Locanā and so forth."
"Adorned with a rosary and a water-pot" means that one is beautified by a rosary and a water-pot. "First, having emanated through meditative concentration" means that first, at the beginning, having emanated and generated that meditative concentration through dhyāna, one should understand that one is to visualize oneself in the form of Vairocana. For that very reason, it is said: "Vairocana abides in that place." "A vase possessing the luster of the moon" refers to a vase that resembles the light of the moon. "Completely filled with nectar and milk" should be connected with the thought: "one holds it with both hands, filled with the water of bodhicitta." "With both hands, like the supreme white lotus root" refers to those supreme hands which are white like the color of a lotus root.
This is what is being shown: In the center of the maṇḍala, upon a moon maṇḍala, one should meditate on oneself as the peaceful Vairocana, white in color. Visualizing the patient at one's own heart, one should imagine [the deities] in the essence of Locanā and Tārā, emanated from the bodhicitta in perfect union with one's own samaya-mudrā. One should emanate [them] holding the vase as described with both hands, while the other hands are adorned with a rosary and a water-pot.
These [deities] fill the sky, and by the masses of light rays arising from the recitation of the mantra, they are exhorted and confer empowerment upon the object of accomplishment. Having entered therein, one should again confer empowerment upon them with streams of bodhicitta-water perfectly emerging from the pores of their bodies, produced through the union of Vairocana in the khasarpaṇa (face-to-face) embrace. Then, it should be understood that they also enter into that very [object]. This is also taught in other related applications: "From the pores of the skin, clouds of Buddhas are emanated," and so forth. Then, one should visualize that [the object] attains unsurpassed peace. Regarding the phrase "Ratnī" and so forth, the remainder is: "First, one should emanate and visualize [her] in the meditative absorption of Ratnasambhava." "Ratnī" and so forth refers to Ratnatārā. "Holding a jewel and a lotus in her hands" means that with two hands she holds a lotus and a jewel, while the other two hands hold the vase as previously described. "Completely filled with nectar" is to be connected with the previous [verb] "one should visualize." This is what is shown: in the center of the maṇḍala, upon a yellow moon maṇḍala, one should visualize oneself as Ratnasambhava, yellow in color. Having visualized the object of accomplishment upon the moon maṇḍala at one's own heart, [one visualizes] Ratnatārā and Pāṇḍaravāsinī in the form [described] before, holding vases in their two hands.
From those, emanate other hands holding lotuses and jewels, filling the entirety of space. Having summoned them in that manner, confer empowerment upon the object of accomplishment and cause them to enter therein. Then, again, emanate from the pores of his skin [deities] just as with Ratnasambhava, and confer empowerment with the stream of bodhicitta water arising from them; one should understand that they too are to be made to enter there. This is taught by the passage beginning: "From the pores of the skin, / Emanate clouds of jewels." One should contemplate that through these, the unsurpassed state of Buddhahood is attained. Regarding the passage beginning "The goddess Mahākāyā," the remainder is: "Contemplate Amitābha as red in color." "Tārā likewise, together with the chain" means one should contemplate her together with the chain; she holds a noose and a hook in two hands, and in the other two hands she carries a flowered arrow and a bow. Then, as for the visualization of those: "Having summoned them, if one strikes with an arrow," means summoning with the hook and striking with the arrow. By this illustration, it is also shown that they are brought under control by being bound with the noose. This teaches that in the center of one's own maṇḍala is a moon maṇḍala, red in color like a lotus.
Above that, one should visualize oneself as Amitābha, red in color. At one's heart, upon a moon maṇḍala and a red lotus, one should visualize the object to be accomplished. Then, as before, one emanates Tārā and the one in the form of a chain, bearing the weapons as previously described. These fill the entirety of space, bind and summon the object to be accomplished, and having drawn them into one's own heart, one strikes them with the application of arrows as before, causing them to enter therein. Then, one should again emanate Amitābhas from the pores of the skin just as before, and having conferred empowerment upon them with a stream of bodhicitta water arising from those, one should understand that they too are to be made to enter therein as before. Then, one should contemplate that they have attained the state of unsurpassed empowerment.
Regarding the phrase "pestilence and so forth," "pestilence" refers to death by infectious diseases and death by seeing rākṣasas and the like in one's home and so on; the harm caused by these is "affliction." To destroy those afflictions and provide protection, one should apply the leaf-mantras of Mārīcī and Parṇaśavarī; this is how it should be understood. If one asks how, it is said, "even by the great body," and so forth. "In the manner previously explained" means that one should contemplate the bearing of weapons and so forth in the manner taught in the section on the stages of meditative concentration (samādhi). If one asks what must be done, it is said, "even by nectar, one completely averts [it]."
One should understand that because it acts as the cause for raining down nectar, it shall avert epidemics and all forms of harm. This is what is being shown: in the center of one’s own maṇḍala, upon a green moon maṇḍala, one visualizes oneself as Amoghasiddhi, with a body the color of emerald. Upon a green moon maṇḍala at one’s own heart, one visualizes the object of accomplishment. Then, having emanated wrathful forms such as Mārīcī and Parṇaśavarī in their respective wrathful bodies, they fill the entirety of space. One should visualize that the blazing wrathful deities emerging from their bodies tear out the eyes and mouths of the malevolent ones and reduce them to ashes. Then, having completely transformed into the peaceful forms of goddesses such as Mārīcī, they summon and empower those [deities] holding vases, and these are then absorbed into that [object]. Furthermore, from the pores of that [object], one emanates Amoghasiddhi in his proper form, and empowers [the object] with a stream of bodhicitta water arising from him; that too should be understood to enter therein just as before. Then, one should visualize that [the object] is free from all harm. Regarding the phrase "with a color like emerald," this indicates that one should visualize Amoghasiddhi in his green form and perform the application just explained. Some say that Akṣobhya is the color of emerald, but that is incorrect because it does not accord with the [intended] color. Regarding the phrase "proclaiming the sound HŪṂ," this refers to the recitation of the syllable HŪṂ.
Regarding the phrase "one should visualize Akṣobhya with a body the color of an indranīla sapphire," this is the remainder of the explanation. As for the phrase "striving to threaten with a vajra," by this illustration, it should be understood that he wields the weapons described in the Samādhi-vibhaṅga. This is what is shown: in the center of one's own maṇḍala, upon a sun maṇḍala, one should visualize oneself as Akṣobhya, blue in color. Then, visualizing the object to be accomplished in the sun maṇḍala at one's own heart as being unprotected and abandoned by the deities, one should fill the entirety of space with emanations in the form of Bhṛkuṭī and Māmakī as before. Having summoned them in that manner, one should burn them with a rain of vajra-fire and cause them to enter therein. Furthermore, one should emanate Akṣobhya from the pores of one's skin exactly as before, and likewise cause a rain of vajra-fire to fall; one should visualize that as it enters their body, it withers them and they die. This same ritual should also be performed for the destruction of the limbs. This is the internal ritual for pacification and so forth; visualizing the object to be accomplished in front and performing the five activities is the external ritual. Regarding the phrase "blessing" and so forth: the essence of the blessing is Vajrasattvī. The essence of the samaya and the empowerment is Ratnasattvī. That very point is stated below: "Vajrasattvī, the Holder of Jewels." "Dharma and Vajra-Karma" refers to Dharmasattvī and Karmasattvī.
In that way, these four goddesses are to be applied. How so? It is taught that the term "application" refers to the application of the words for the four activities—pacifying and so forth—just explained. The term "sixteen" is an illustration that indicates the number; it includes the Dharma, loving-kindness, and so forth. Regarding the phrase "one's own direction" and so on, it means that loving-kindness and the others, who reside in the directions such as the east, perform the activities of pacifying, enriching, magnetizing, and the pacification of epidemics and harms.
The passage beginning with "Abiding well in the body of the wrathful one, who bestows the fruit of the unerring goal" teaches the performance of the activity of wrathful rites once again for the sake of demonstrating its great significance. "In the body of the wrathful one" means that one should properly abide in the forms of Yamāntaka and so forth, and apply the king of wrathful deities to the activity. How so? It is taught by the phrase "samaya" and so forth; "samaya" and the rest refer to the visualization of Vajrasattva and the others abiding in the body of the one to be accomplished, meditating upon the body, speech, and mind. "Exhortation" means that one should summon [the deity] with exhortations such as, "O Blessed One, this one is harming the Three Jewels." "Its cloth" refers to cloth from a charnel ground. "One should bind its image" means that one should fashion it in a form resembling the body of the one to be accomplished. "Kīla" refers to [the ritual stake] that has been prepared as before.
Regarding the phrase "in a blazing fire," this refers to a burning fire; "drying and cutting" are as previously described, through an application that becomes increasingly superior. "One should apply the tortoise posture" means that sitting in a squatting position, one should place the right foot upon the left foot; this is the definition of the tortoise posture. "This rite" refers to the various ritual activities. This is what is taught: one should sit in the center of one's own maṇḍala using the application of Yamāntaka or any other appropriate deity. Visualizing the target who harms the Three Jewels in front, one should summon them into their heart with one's own chosen deity, King Takkirāja. One should then visualize their head as a wheel, a lotus, or a blazing vajra, all in a state of total agitation. Reciting "The Blessed One..." and so forth, one should reverse [the harm] as appropriate. Having written the name of the target upon a moon disk at their heart, one should place it beneath one's own feet, reciting the mantra: oṃ maṇirīti nara-pati-rājāyogini ja svāhā. By means of a mass of five-colored light rays, one should draw in the name and, in the manner of summoning, interweave it with the vidyā-mantra. Then, following the sequence of the bodhicitta, beginning with the forehead, one should remove the protections of the head, the crown, and so forth. Generating an image of them according to the method explained, one should summon their consciousness—which is like the wind and like a firefly—with a hook, cause it to enter with a noose, bind it with iron shackles, and suppress it in this manner for up to seven days.
Then, one should press [the object] with the foot and perform the recitation for that duration. Then, one should pierce it with the thorns of the poṣaṇa plant and recite for that duration. Then, one should strike it with a ritual dagger (kīla) and recite in the same manner. Then, one should scorch it with fire. Then, one should cut it. Then, one should perform the fire offering (homa) and recite for seven days. If one acts with the pride of the Wrathful One (krodha) in this way for seven days and performs the rite with a blazing body, there is no doubt that [the target] will certainly be destroyed.
"Should summon according to the ritual" refers to the ritual previously explained. "By other vajras" refers to the wrathful deities such as Yamāntaka and others. "Striking" means hitting. "Cutting" means destroying. "Imagine the intestines dangling and protruding" means one should imagine the intestines and all the limbs being torn apart and protruding, and that the target is being destroyed and driven to utter madness; this should be connected with the preceding text.
This is what is shown: one should sit in the center of one's own maṇḍala through the application of any suitable [deity] such as Yamāntaka, and visualize the target in front. Having separated them from their protections and so forth, one emanates the wrathful deities as described. Some bind them with nooses and lead them toward the south; some strike them with vajras; some beat them with pestles; some cut them with wheels; some draw them in with iron hooks and so forth; and some devour them—one should visualize them in this manner.
Having bound the mudrā of the Vajrayakṣa as previously explained and recited the secret mantra in the manner of blazing, one should visualize the deities of the maṇḍala striving to kill [the target]. As for "summoning by name," this refers to the exhortation, "Eat so-and-so!" and so forth; it should be applied in conjunction with the previously explained application of exhortation. The phrase "by means of wind" and so forth teaches another application. "By the Vajra Wrathful One" refers to Nīladaṇḍa and the others. "Should be encircled" means one should visualize the target; this is the remainder, and this is expulsion through meditative concentration.
This is what is shown: by means of the application of any wrathful deity whatsoever, one should sit in the center of one's own maṇḍala. One should likewise remove the protections of the target, such as the head and the crown of the head, and mount them upon a wind maṇḍala generated from the syllable yaṃ. Mounting them upon the back of a vajra-camel, one should visualize the target naked, with hair loose on the crown of the head, their body anointed with sesame oil. One should visualize the syllable yaṃ, the color of smoke, at the target's mouth, face, two hands, heart, and throat. Then, by striking the vajra-camel with a staff marked by the vajra of Nīladaṇḍa, one should visualize them being carried toward the southern direction, their body completely drenched by the camel's urine. One should visualize them arriving in another land together with that [camel], and [the ritual should be performed] until the face and mouth have not been washed and until the crow has not risen.
Recite: Oṃ bheri bheri gandhāri caṇḍālī matangi svāhā. If one lifts the object to be accomplished with the breath from the mouth, it will certainly be expelled. The meaning of the application of "the earth of his footprints" and so forth has already been explained. Thus, regarding the "activity of that application," it should also be understood that expulsion occurs through activities such as writing the secret mantra as taught by the previously explained ritual.
As for the phrase "if one meditates and acts according to the ritual," this connects with what is stated below: by remaining in one's own application and meditating on the application of expulsion through meditative concentration, one will expel [the target].
Regarding the phrase "interweaving the name with the secret mantra," this refers to interweaving the name of the person to be accomplished with the mantra. By this, all applications distinguished by outer and inner aspects are taught without exception.
This is what is shown: likewise, through the application of any wrathful deity whatsoever, one should sit in the center of one's own maṇḍala and clear away the protection and so forth. Then, on a palm leaf or similar material, using the method of scattering mudrās or the method of reversing the letters, one should write the mantra of Amṛtakuṇḍalī or any other suitable deity, interweaving it with the words "Expel so-and-so!" Having written it with poison and so forth, smear it with the juice of neem leaves and blood. Then, wrap that palm leaf with an owl's feather or the hair of a renunciant, and perform the interweaving.
At midday or midnight, one should dig in the center of the house or a similar location and meditate using the application of the meditative concentration as previously explained. Regarding the phrase "engaging in combat," it should be understood as visualizing the site as being in the midst of a battle by meditating on the forms of the deities. This is what is being shown: one should sit in the center of one's own maṇḍala of Yamāntaka or another deity, and having cleared away the protectors and so forth of the target, one should visualize two wrathful deities, such as Yamāntaka, in the vicinity of that site. One should visualize a red and a black syllable HŪṂ at their hearts and also place them on the forehead of the target, then imagine the two wrathful deities fighting to separate and alienate the target. One should arrange the garland of letters of the target's name in reverse order upon one's own fingernails, rub them against each other, and while reciting the mantra with a wrathful mind, invoke: "May so-and-so be alienated!" The phrase "filled with the syllable HŪṂ" means by the utterance of the syllable HŪṂ. Regarding the line "having meditated on a subtle vajra," one should visualize a five-pronged, blazing vajra the size of a barley grain arising from the HŪṂ and fill [the space]; this is to be connected with what follows. If one asks where, it is said: "drawn out from the tip of the nose." By meditating on the tip of the nose according to the oral instructions, one generates the subtle vajra and subsequently fills [the space] with it. Regarding the "variegated vajra" and so forth, each is a four-faced vajra with five prongs.
Alternatively, a vajra with three prongs and four faces is the viśvavajra. "Having bound" refers to the center of the hands and so forth. Regarding "the blazing vajra" and so on, it refers to that which withers the body of the object to be accomplished by means of the blazing vajra as previously explained. This is what is being shown: having generated [the deity] by meditating on a subtle vajra according to the oral instructions, and likewise, by means of the application of any wrathful deity (krodha), one should sit in the center of one's own maṇḍala and visualize the object to be accomplished in front. Having cleared away the protection and so forth, one utters "HŪṂ" and draws forth the vajra as explained by means of the breath from the nose. One should emanate viśvavajras into the locations of the feet and so forth of the object to be accomplished, and visualize the fluid substances of this object being sucked up by the Vajraḍākinīs. Having bound the mudrā of the King of Desire (Kāmarāja) as explained, one should recite the secret mantra taught as "OṂ" and so forth, using the application of killing and so forth, by means of the word "wrathful." "By the wise" should be connected with the preceding "by the wise," or it should be connected with the subsequent "the wise shall cover." "Having gone to the direction of the wind" refers to the wind direction, the intermediate point opened by the Wind God. "Those" refers to the drops (bindu). "That" should be connected with "one should visualize that clay bowl"; "that" should be understood as "one should meditate on it being pressed down by Mount Meru."
Regarding the syllable yaṃ and so forth: the seven winds arising from yaṃ and abiding in the lower portion are completely stirred, and Mount Meru is likewise; the meaning is that the winds should be suppressed as previously described. "The winds should be definitely contained within" is the second [stage] by way of a specific activity; it means the winds are contained and hidden within—that is, in the center—and that collection of winds is covered by Mount Meru. Furthermore, its specific distinction is taught by the syllable laṃ and so forth; it refers to the maṇḍala of the Great Powerful One (Mahendra) marked by the syllable laṃ.
This is what is shown: the yogin of Vairocana should go in the direction as explained, construct a square maṇḍala, and there, through the application of the wheel, arrange six at the perimeter and one in the center, placing the syllable yaṃ upon them. From the total transformation of that, one should visualize the wind deities, and having summoned the second [deity] with the King of Desire (Takkirāja), perform the entry, binding, samaya, and the issuing of commands as appropriate. From the syllables hūṃ hūṃ suṃ hūṃ, one generates an earthen bowl; from this, one should recite the syllable haṃ and cover [the winds] with Mount Meru, the king of mountains, facing downward. Above that, one should visualize a yellow, four-cornered maṇḍala of the Great Powerful One arising from the syllable laṃ. One should then visualize that maṇḍala of the Great Powerful One being suppressed by a great five-pronged wrathful vajra, and place the left foot upon it.
It is taught that one should recite one hundred and eight times the secret mantra of the Noble Lord Acala together with the corresponding words of exhortation; this is the primary instruction, though there is no fault in performing the ritual actions of other applications. Regarding the phrase "arranging the eight nāgas in the center," this refers to arranging the eight nāgas previously explained, beginning from the eastern petal. Regarding the phrase "the body of the Vajra Wrathful One," this refers primarily to the body of the wrathful deity Mahābala. Regarding the phrase "having pressed down," the remainder of the sentence is "one should visualize pressing down."
This is what is shown: likewise, one should sit in the center of one's own maṇḍala in the application of Mahābala. In front, on a base such as a wooden board, one should draw a fire maṇḍala, and beneath that, a wind maṇḍala, and in the center of that, a lotus as previously described. On its eight petals, one should arrange the eight nāgas as previously described, with their seed-syllables enclosed between two HŪṂ syllables. There, having performed the summoning of the nāgas and so forth by Mahābala, one should visualize them being lifted up by the heels. By being intensely pressed down with the HŪṂ, one should visualize the lords of the nāgas vomiting, and recite the mantra together with the words of exhortation, "Bring down the rain!" The word "center" refers to the hub. Regarding the phrase "the essence of the nāgas is completely enclosed," this means they are completely surrounded by being interspersed with the two HŪṂ syllables, the seed-syllables of the nāgas. Regarding the phrase "if one performs the recitation of HŪṂ," this means that if one recites and visualizes the syllable NA interspersed with the syllable HŪṂ, the hosts of nāgas will bring down rain.
This application just explained was also taught in that way by the venerable Dīpaṃkarasiṃha. This is what is shown: if rain does not fall through the application previously explained, one should generate everything in that same manner, place all eight [deities] within the central na, and recite hūṃ na hūṃ. Meditating on Mahābala, one should perform the recitation oneself. "Having summoned" means having drawn them in. "Emanating" means emitting them. This is what is shown: likewise, in the center of a wind maṇḍala, one should abide in the form of Hayagrīva, the size of the three realms. In the center of the tongue, one should arrange a blazing garland of the syllable hūṃ. With the inhalation wind of the open mouth, possessing the color as previously explained, one should summon the clouds as previously described, such as mandara and so forth. With the exhalation wind, one should scatter them like cotton wool and recite one's own garland mantra. In this application, Hayagrīva is primarily employed. "Cutting and hacking" means hacking the clouds. This is what is shown: likewise, in the center of the maṇḍala, one should abide in the application of Amṛtakuṇḍalī. On a sun maṇḍala, one should arrange the syllable hūṃ of that same color. By reciting one's own secret mantra in the manner of making the threatening gesture, one should imagine the clouds being hacked by vajras and so forth arising from the hūṃ. In this application, Amṛtakuṇḍalī is primarily employed. "Of Vairocana" means one should imagine abiding in the application of Vairocana.
Regarding the phrase "bow and arrow" and so forth: having taken up the bow, arrow, and other implements, one shoots with each of them and brings down a fierce rain. By that very means, one is completely victorious over the māras. Since it is said that he has six arms, it should be understood that with one of the left hands he performs the threatening gesture (tarjanī). "Causing terror" means causing fear. If one asks what is done after visualizing in that way, it is said, "terrified," and so forth; one should understand these to be the malevolent beings previously described.
This is what is being shown: one should remain in the yoga of Vairocana. From the syllable Haṃ, Acala emerges from the forehead. He is surrounded by a maṇḍala of fire arising from the resonance of the syllable Hūṃ. In his hands, one should visualize a sword from the syllable Kha, a noose from Kṣmīṃ, a bow from Dhī interspersed with Hūṃ, an arrow from Ho interspersed as before, and a vajra arising from Hūṃ. Having meditated that he is surrounded by the deities of the maṇḍala, one should summon the obstructors with the noose and imagine them being hacked to pieces on all sides with the sword and other weapons, while reciting the mantra.
Regarding the term "kīla": it refers to the act of striking with a kīla. "By reciting the mantra of Mārīcī" means that the kīla is consecrated twenty-one times by reciting the mantra of Mārīcī; it should be applied by striking the eyes with it. "Subsequently, they are beaten with vajra pestles."
Regarding the phrase "one should imagine," one should visualize a wrathful deity holding a vajra pestle striking from behind. This is what is being shown: likewise, remaining in the application of Yamāntaka or any other appropriate deity, one should fashion a human effigy from soil from a footprint, human blood, and charcoal from a charnel ground. Into that effigy, which has the form described for a stake made of human bone, one should recite the mantra of Mārīcī twenty-one times and strike the two eyes with the stake. The vajra wrathful deity holding a vajra pestle then strikes the human image and paralyzes it. One should also imagine the Gaṇapati facing south and placing the victim into his mouth, and recite the previously explained mantra in the manner of issuing a command. After he has entered, one should imagine that he has eaten the victim. Regarding the phrase "by this rite, through mere thought," it refers to the rites such as fashioning the image by means of the aforementioned meditative concentration. Regarding the phrase "in the sky," the meaning is that one should abide in the direction of space and imagine oneself as Śakra. Regarding the phrase "command the eight nāgas and the rain clouds," this should be connected to the previous [text] by the words "one should imagine issuing the command as previously explained." If one asks what should be done next, it says "Śakra" and so forth. The term "mass of clouds" is intended to refer to the nāgas; why is that? Because they were previously commanded in that very [text]. Regarding the phrase "having covered with wings," it means covering it with the wind of the wings.
"Digging with the beak" should be understood as "inserting the beak." This is what is being shown: likewise, through the application of any wrathful deity, one should sit in the center of one's own maṇḍala and visualize oneself as Śakra abiding in the sky. Remaining in the atmosphere, one should visualize the extinguishing of the fire in the abodes of the garuḍas and nāgas and so forth, as described below. Reciting the mantra as explained and issuing the command, one should imagine the stream of rain extinguishing the fire, and the hosts of nāgas being fanned by the wind of the garuḍa's wings and struck by the beak.
"Surrounded by the four goddesses" means surrounded by Vajra-āyudhā and the others. That very point is stated as "Darpā" and so forth; these are Darpā, Vajra-āyudhā, Vajra-maitrī, and Vajra-kilikīlī. Vajra-maitrī is the one with the makara-banner. She is surrounded by Vajra-maitrī and those marked by the flower-bow and playfulness, as well as Vajra-darpā.
"With the right hand" means holding a vajra in the right hand. "With the left, placing the vajra-bell at the hip" refers to placing the vajra-bell in the region of the waist. As for the remaining hands of the Blessed One, they hold a flowered arrow and bow. Regarding "graceful" and so forth, it is explained through the coquettish gestures of the goddesses, and thus she is playful and full of charm.
Regarding the phrase "the emergence of the beings" and so forth: "beings" refers to Vajrasattva and the others; their "emergence" is their emanation. Their "cloud" is their assembly. That which is "connected" to them is that which has been thoroughly linked, and thus it is so called. Regarding "the precious crown" and so forth: for the sake of empowerment, a precious crown of great value is bound, and a silk sash hangs down to the ends of both ears; that is what is so called. "Descending from the sky" means one should visualize the warding off of vajra-thunderbolts falling from the direction of space. Regarding "Oṃ" and so forth: the word "so-and-so" indicates the name of a sentient being. Then, having arranged the syllable jaḥ and then the syllable hūṃ, the word stvam is joined at the end of the word surata. If one asks, "Is the arrangement surata stvam as explained in other tantras to be used?" it is said: "bind" (bandha). One should arrange the syllable paṃ and, in accordance with other tantras, also take the syllable hoḥ. One should append an exhortation word in accordance with the activity; then, at the very end, the word phaṭ. The proper application of these mantras is: oṃ mahāsukha vajrasattva jaḥ hūṃ vaṃ hoḥ surata stvam amukasya vajrapātaṃ nivāraya phaṭ. Regarding "in that way" and so forth: that very unsurpassed wisdom of non-dual bodhicitta, which is without beginning or end, is the "state" or "abode" because it is the nature of the seed-syllable.
To expand upon that, it causes the yoga to abide extensively within the continuum of the practitioner and eliminates the bonds of dualistic conceptualization. It is called "expanding" because it fully awakens the yogi. One should meditate and contemplate according to the sequence of application explained as follows: "One should avert the falling thunderbolts that descend from the sky," which should be connected to the preceding text. This is what is shown: one should sit in the center of one's own maṇḍala through the yoga of Vajrasattva and clearly visualize the Great Bliss, completely surrounded by the four goddesses as previously described. In order to avert the falling hail, one should invoke the Blessed One by reciting the mantra beginning with "Oṃ" and so forth. Then, the phrase "the Blessed One spoke as follows" should be applied using an implicit expression. If one asks what he did, he spoke the words beginning with "Akṣobhya" (the Unshakeable). The kings Akṣobhya, Ratnasambhava, Amitābha, and Amoghasiddhi, as well as the sixteen Bodhisattvas of the Mantra [family] of the Fortunate Aeon, are merely illustrative examples. The wrathful deities are Yamāntaka and so forth. The Knowledge Queens are the Knowledge Goddesses such as Locanā and the rest. "Possessing all" means together with all of them. "Beholding" means looking. Regarding the phrase "the Vajra-holder of Body, Speech, and Mind," the "Vajra-holder" is the Holder of the Vajra who is joyful and sporting. "Moving his beautiful eyebrows..." [and so on].
Regarding the phrase "moving the eyebrows beautifully," this refers to the specific manner of playful movement by which the left eyebrow is raised and moved in a terrifying fashion; this is to be connected with the subsequent text. Regarding "having smiled with the limbs of the Abductor," this refers to the various arrangements of the limbs and is to be connected with the preceding words. Regarding "making the mind joyful in the heart," this should be understood as making the mind devoted through the joy associated with Vajrasattva, by means of the nature of non-dual vajra wisdom, which is the essence of the heart. Regarding "having concealed and brandished the vajra," this refers to the striking with the vajra. Regarding the mention of "graceful" and so forth, "with grace and charm" refers to the very nature of looking with the play of the vajra gaze; that is, looking with a graceful and seductive manner. Regarding "with the two hands" and so forth, this is to be connected with the word "supplicated," having completely circled in the manner of a lotus-turning with two vajra fists and then joined the palms like a flower at the crown of the head. Regarding "in every way," this refers to the outer and the inner. Regarding "looking with a sidelong glance," "looking" means gazing; the meaning is: why does he perform the great laughter and the sidelong glance? Regarding "moving the eyebrows and smiling," this is characterized by moving the eyebrows together with a smile, such as the opening of the lips and so forth. Regarding "with the teaching and profound speech,"...
The phrase "thus it is called" refers to the teaching of the profound meaning of the Teacher’s uninterrupted speech. "Possessing the attainment of enlightenment through bliss" is stated as a direct teaching. "Listen!" is to be applied by transforming the words. Regarding "in which," and so forth: the essence of any entity, characterized by the selflessness of phenomena, is the characteristic of non-duality; it does not exist as an imputed essence. "Free from the signs of the two extremes" means being devoid of permanence and nihilism, and is the dharmadhātu without beginning or end. If one asks, "In that regard, might some still be deluded?" it says, "Therefore, there is no dwelling in the middle." Because each moment perishes, there is no middle state among the three moments. Since that [middle] does not exist, attachment to it is utterly abandoned. Alternatively, for minds engaged in [the process of] entering, there is no conceptualization that clings to a middle between the two extremes—the abiding mind whose nature is the realization of the wisdom as previously explained—because there is no [object of] delight. Since the three times themselves do not exist as something to be fully established, the phrase "transcending the three times" is to be connected with the preceding. Because it pervades everything, it is like space. Regarding "in that," and so forth: if one comes to abide in such wisdom as this, then because there is nothing to be experienced as an enlightenment characterized by that realization, one is free from the wisdom of the methods for meditating on Vairocana and the others.
Regarding that, I shall explain the methods for realizing the wisdom as it has been described. As for the phrase "in the aggregates" and so forth: the entities that appear individually to the five aggregates in the form of subject and object are, in reality, non-existent. Since, in the ultimate sense, sentient beings cannot be apprehended, that very entity is the characteristic of non-dual wisdom. By means of the emanations that serve as the companions of bodhicitta—such as the applications that benefit sentient beings—one benefits sentient beings. Having made offerings to the deities of the maṇḍala, the supreme of the three bodies, through the pure mundane wisdom that acts as the cause for the emanations of the Tathāgatas and so forth, one should generate oneself by dissolving into the essence of Vairocana and the others.
Having thus shown the methods, now, in order to demonstrate the greatness of the nature of the precious mind, he says "of the mind" and so forth. "Body" refers to the Vajra Body. "By teaching the dharmas of the mind" means attaining the Vajra Speech, the essence of teaching the Dharma. "By the mind, awakening is attained" refers to the essence of the Vajra Mind. To show that one should not have any attachment to these as being real entities, he says "meditate on the aspect of suchness," which means meditating on the aspect of suchness.
If one asks, "How does one meditate on the forms of Vairocana and the others by entering into non-dual wisdom?" it is said, "The mind..." and so forth. The mind, characterized as previously explained, is completely transformed into the aspects of the Body-Vajra and so forth; one should meditate and contemplate this with the conviction that it has attained mastery over an illusion-like aspect. Therefore, even the manifest enlightenment as the Body-Vajra and so forth is like an illusion. The phrase "For example," and so forth, provides the analogy. "By means of shards" refers to the application of shards and the like. "In the mind of attachment" means that the mind is thoroughly permeated by the nature of phenomena (dharmatā). The phrase "In that way," and so forth, explains the meaning illustrated by the analogy. "The nature of merit and wisdom" should be understood as the accumulation of the essence of merit and the essence of wisdom. "The mind permeated by the accumulations" means being endowed with the accumulations explained previously. Having shown that the mind is luminous by nature, in order to now show that it is possessed of adventitious stains, it is said, "Entities," and so forth. Because one does not know that the ultimate essence of those entities is characterized by the absence of an essence of non-existence—being free from an imputed essence—one is permeated by the habitual tendencies of attachment to subject and object through conceptualization of forms and so forth, which are unreal and non-existent things; thus, the precious mind is rendered stained.
Then, having shown that things lack intrinsic nature through the texts of the Yogācāra practice, the following refutes the Sautrāntika system and teaches that all things are equal: "The great elements," and so forth. The four great elements are earth and the others. "All things" refers to all [phenomena] such as form and so on. "Endowed" means mixed. "Form" means that which is relied upon. Nevertheless, these things are superimpositions through the power of ignorance, which conceptually constructs them as pure, impure, and so forth. By the word "and so forth," it should be understood that it is illogical to conceptually construct things as being one or many, for the entities of oneness and multiplicity are mutually exclusive. One should also not understand that things exist by the power of individual appearance, for that would entail the absurdity of the two moons seen in an optical illusion existing as real. This should be applied extensively to the subtle particles of the four great elements, which are neither parts nor possessors of parts, and which cannot be analyzed as they truly are. Therefore, for those who follow reasoning, all conceptual constructions are established as being merely the mind itself. Consequently, whatever is conceptually constructed as the apprehended object and so forth is an attachment to the grasping at a self. By this illustration, it is shown that by clinging to the aggregates, elements, sense bases, and so forth, one does not realize the suchness of phenomena; thus, by following the ways of the non-Buddhists and others, how could one ever attain enlightenment?
Regarding the explanation of the connection with karma, it begins with the words "enlightenment" and so forth. Enlightenment is taught to be of two types. Since any enlightenment other than this would be subject to change by those [factors], it is not the [ultimate] activity; thus, this was said in order to demonstrate the definition of enlightenment. As long as one engages in conceptualizations such as subject and object, one will not turn back from erroneous conceptualization. The intention is: if that is not reversed, how could there be liberation? This should be examined extensively as it is taught elsewhere, for it is not explained in detail here.
Regarding the phrase "the nature of the aggregates with remainder" and so forth: because the afflictions, which are of the nature of torment, and the latencies of the cognitive obscurations are absent, it is stainless like space. That which arises from the concordant cause of the dharmadhātu, having the nature of the saṃbhogakāya, the vajra, and so forth, should be understood as enlightenment with remainder. This should be connected with the preceding phrase "the nature of the aggregates."
That stainless wisdom like space, which has turned back from the aspects of subject and object and is the very absence of the five aggregates, should be understood as enlightenment without remainder. This is the absence of aggregates, and by this very fact, it is grasped as the nature of non-dual wisdom, because its nature is without beginning or end.
Those two types of awakening are also attained by abandoning the obscurations of the afflictions and the obscurations to the knowable, by perfecting the accumulations of merit and wisdom, by engaging in the perfections such as generosity that act as companions to the bodhicitta to benefit sentient beings, and by exerting oneself in the meditation on the selflessness of phenomena. All of these are absent in the Lesser Vehicle, for those [followers of the Lesser Vehicle] are not suitable vessels for the awakening described here. The phrase "such unsurpassed awakening" refers precisely to these two types of awakening. Although the meaning of the passage from "the method of the vajra wisdoms" up to "stainless like space" is indeed taught in the Bodhicittaviveka, it is stated here in order to show that even the performance of wrathful rites as described must be carried out through the very realization of the essential nature of the suchness of phenomena. Regarding the phrase "his awakening" and so forth: if a yogi who has engaged in the aforementioned meditation and recitation does not achieve success even through the seven stages of accomplishment, then for the sake of achieving the aforementioned awakening and for the purpose of performing various activities, the entire ritual for wrathful accomplishment is taught. The phrase "by the method of bliss" refers to that method. The word "this" refers to the mudrās of these deities and the previously explained meditations, which are to be applied to activities such as wrathful accomplishment.
Regarding the term samaya (pledge): it refers to performing the four activities taught by the Victorious One through the complete exhaustion of one’s own words of truth. If one asks, "To which activities should one apply this?" the specific activities for the Vajrāṅkuśa and so forth are taught in the passage beginning with "by means of the secret mantra logic." One should understand that by abiding in the application of Vajra Hūṃkāra and so forth, one should summon [the deity] by striking with the vajra hook arisen from the syllable HŪṂ.
If one asks, "What should be done after that?" the passage beginning with "this is" is taught: "One should bind with the vajra bond." This should be understood to mean that after the [act of] entry, one should bind with the vajra chain. Since the binding with the vajra noose follows the vajra hook, the phrase "having grasped with the vajra fist" should be understood here as grasping and squeezing with the vajra fist. The "Vajra Black One" and so forth should be applied here to the practitioner.
Regarding the passage beginning with "Then": then the entire retinue, with a single intention, offered words of praise such as "Excellent!" to the fierce ritual of accomplishment. In the passage beginning with "O Lord Vairocana," the first "Excellent!" is from the perspective of the Body; the second is from the perspective of the Speech; the third is from the perspective of the Mind; and the fourth is from the perspective of the Body, Speech, and Mind.
Regarding the phrase "blazing everywhere with the hook of the vajra mind," it means that because the vajra mind itself is like a hook, it blazes in this way in order to summon those to be trained. "Great secret" means that it is not shown to anyone at all. "Abiding in this way of the vehicle" means abiding in the characteristic of the application of this wisdom vehicle. Regarding "by bliss" and so forth, it means that unsurpassed enlightenment is attained through bliss. The mudrās for these mantras are consistent with what was previously explained.
This is what is being shown: the yogi, as previously described, should sit in the center of his own maṇḍala through the application of Vajra Hūṃkāra and so forth, and visualize the deity to be accomplished in front of him. Second, by means of the mantras and mudrās of the vajra hook and so forth, he should summon, enter, and bind [the deity], and having firmly grasped it with the vajra-fist, he should strike and pound it with the kīla at the five places, and having performed the threatening gesture and so forth, he should accomplish the practice.
Regarding the phrase "possessing the essence of the essence of wisdom," it should be applied as follows: it is the supreme secret mantra possessing the essence of the wisdom for accomplishing wrathful activities. "To whom these should not be shown" means that they should not be shown to just anyone, nor should they be practiced by those who have only just begun the practice. Regarding "application" and so forth, it means accomplishing the essential nature as explained through the methods of application such as pacifying and so forth.
The term "chapter" (parivarta) is explained as a word for that which sequentially divides the text that teaches this. This concludes the commentary on the eighth chapter.
Since the application is also brought to completion by means of the fire offering (homa), the ninth chapter, beginning with the words "Then," is taught. It is connected by the introductory phrase, "The Blessed One spoke as follows." If one asks what he did [before speaking], it is said, "All the activities of application," and so forth. "Application" (yoga) refers to the specific arrangement [of the ritual]. "All activities" (sarvakarma) refers to [rites] such as the descent [of wisdom]. "Their collection" (kalpa) refers to the many activities. "Their sequence" (anupūrva) refers to the determination that "it should be done in this way." That itself is the essence of the vajra. The meaning of the passage beginning with "From that, the visualization," and so forth, has already been explained. The meaning is that he focused his mind one-pointedly on the manner of teaching the presentation of the descent and so forth. The connection is made by saying, "This activity of the descent and so forth is explained; listen to you, O Essence of Wisdom (jñānasāra)."
Regarding the passage beginning with "Placing 'Oṃ' at the head," and so forth: in all such applications, one should understand that it refers to placing the syllable Oṃ at the head, placing the syllable A on the lotus of the mouth, and placing the syllable Hūṃ as an exhortation at the heart.
Regarding "Yam is the wind mandala": this refers to the wind mandala arising from the syllable Yam. "Having placed" means placing [the object] there; it should be understood to mean that one should visualize the object to be accomplished there.
Regarding the phrase, "The vessel for the descent, the one who invokes, and the one who holds," this refers to the vessel for the descent. "Visualizing in the form of the Invoker" means visualizing [the disciple] in the form of the Invoker (Cundā). "In the essence of the form" means that once the form of the one to be accomplished has been completely transformed, one visualizes it in the essence of the Invoker. "With the pride of being Vajradhara" refers to the state of maintaining the pride, "I am Vajradhara."
This is what is taught: Having performed the entry of the disciple into the maṇḍala, the teaching of the samaya, and so forth, exactly as prescribed, one should visualize Vairocana on the head, Vāgvajra at the throat, and Cittavajra at the heart, just as they are. Below the feet, one should place the syllable Yaṃ, and at the two ends, the syllable Ha; visualizing these as a banner and a wind maṇḍala, one should meditate on the body of the Invoker exactly as it is to be accomplished. While ringing a bell, one should recite the garland mantra as explained, with the pride of Vajrasattva.
Regarding the phrase, "Oṃ abiding in the maṇḍala of Mahendra," and so forth: from the syllable Laṃ, the maṇḍala of Mahendra is established, and by arranging the forms associated with Oṃ in the eight locations, it abides within the navel. "In the center" refers to the name of the one to be summoned. "Adorned with four Hūṃs" means it is surrounded by Hūṃs from the four directions. "Meditating and with the words of the mantra invocation" means with the secret mantra accompanied by the words of invocation, such as, "Paralyze so-and-so!"
Regarding the term "recitation" (japa), it should be connected with the phrase "by means of the cord of the syllable vaṃ which has been recited." "Should be wrapped" means that one should meditate on the object to be accomplished as being paralyzed and then wrap [the vessel]. If one asks what this does, it is taught by the words "by this" and so forth.
The instruction is as follows: Abiding in the application of any appropriate deity such as Yamāntaka, one should draw the maṇḍala of the Great Powerful One (mahendra) upon a single earthen bowl using turmeric juice over which the syllable yaṃ has been recited. In its eight directions, one should draw eight oṃs, and in its center, one should draw an eight-petaled lotus with that same syllable. On those petals, one should place eight vaṃs. In the hub, one should arrange four hūṃs in the four directions, and within that circle, one should write the name of the person to be accomplished. Having drawn in the heart of that person by means of the name as previously explained, and having performed the acts of entry and binding, one should place a hūṃ on the head of the object to be accomplished—which has been transformed from that name—and imagine that Vajradhara, having become wrathful, also suppresses them.
One should then draw the same [maṇḍala] on a second earthen bowl and cover the first with it. Using a yellow cord produced from the syllable vaṃ, one should wrap it around [the vessel] one hundred and eight times without releasing the breath, accompanied by the words of the mantra of Yamāntaka or any other appropriate deity to invoke it, and then tie a knot. Pressing it with the left foot, one should likewise recite the mantra one hundred and eight times.
"Holding an arrow endowed with the three bodies" means holding in the right hand an arrow upon which the three syllables of the Body Vajra and so forth have been arranged.
"With the left" means with the left [hand]. "With desire" means with passion. "Having placed" means placing in front. "Lotus" is an illustration; therefore, it refers to the five places. "By the yogi" means by the practitioner. This is what is shown: likewise, assuming the form of the Passion Vajra, one should hold the arrow and so forth as appropriate and visualize a woman in front. Having placed the syllables OṂ JAṂ upon a moon maṇḍala at her crown, one should imagine that a mass of red light rays arising from them awakens the haughty ones belonging to the seventeen places, thereby causing them to faint and abandon their pride. Then, as before, one should pierce the five places with the application of the vajra-arrow.
"On both sides, draw a lotus" means drawing a lotus on both sides. "To make beautiful" means to make it very beautiful. "Draw" means to draw it on the center of the lotus. "Having bound it with human [hair]" means having bound it with human hair and made it into a circle. "With the leg bone of a crane" means with the bone of the leg of a bird called a crane. "Reciting the name 'KṢEṂ HŪṂ', strike" means reciting "KṢEṂ HŪṂ" while striking, saying, "Summon the Giver of Food!"
If one asks what should be done, it is said, "At the crossroads of the road," and so forth. "With the left" means with the left foot. "Exerting oneself to summon" means exerting oneself to summon the Giver of Food.
Regarding the phrase "one should draw with a hook," this is to be connected with the previous [instruction]: one should draw a hook marked with a vajra using the big toe of the left foot itself. "One should strike with the heel" means the yogi should act in the manner of summoning with the foot. "Those who dwell in the realms" refers to the food-givers (Bali-dātrīs) who reside within the three realms.
This is what is being shown: having made a hand-drum (ḍamaru) from two human skulls and covering it with monkey skin, one should draw lotuses on both sides with the blood of a woman in her first youth. Having placed the syllable kṣreṃ there and performed the yoga of Heruka, one should consecrate it with his mantra and mudrā. At midday or midnight, at a three-way junction, one should draw a semi-maṇḍala with the big toe of the left foot. Having also drawn a hook marked with a vajra at its edge and sat in its center, one should act in the manner of summoning with the foot. At the end of the Heruka mantra, one should summon the food-giver. Then, having made a wheel from human hair and struck it with the bone of a crane's leg, one should visualize that the Heruka has arrived, carrying the food-giver.
In order to show that a yogi who has attained mastery over the mind brings everything under control through mere words and so forth, it is said: "By means of the pride of abiding in any suitable form." This means by means of the pride of abiding in the form of Vairocana or any other [deity]. "Even by the mere form of words..." [is said].
Regarding the phrase "by means of words or bodily gestures," it should be understood as a transformation of the words to mean that even through such means, the gods and others will become servants and perform all tasks. "When abiding in mastery" means abiding in the state of mastery itself. "The supreme severance by mere killing" means that even by the mere act of killing, which is a means of subduing, it is the supreme severance. "Song and dance" refers to becoming one with the object of accomplishment through meditation and, by performing the dance exactly as oneself is, accomplishing the wisdom of the deity in the form of the world.
"In that regard, first perform the fire offering; for fire is the mouth of the deity," means that after first performing the fire offering, one should then perform the fire offering for others; thus it is explained. "Fire produced from the fire-drill" refers to the fire produced by rubbing the fuel for pacifying rites. "It performs virtuous activities" means that whatever is taught as the activities of pacifying and so forth is itself a virtuous activity, and it performs that. "From a low-caste house or from a charnel ground" means produced from the home of an outcaste or from wood and so forth from a charnel ground.
Regarding the phrase "the circular hearth" and so forth: "The pacifying hearth is circular; for increasing, it is four-cornered; for the purpose of magnetizing, it is crescent-shaped; for wrathful rites, it is triangular." Thus it is explained. The pacifying hearth should be understood as that which pacifies the harm of Māras and epidemics. "The maṇḍala is four-cornered with a rim."
"Adorned with vajra symbols" means that, as indicated by the term "vajra," at the rim and the boundaries of the maṇḍala, one should place the symbols of Vairocana and the others in accordance with the specific activity. Some say that in all cases, one should adorn it with five-pronged vajras alone. "By the proper method of that very homa" refers to what has been taught. Regarding "of the lotus" and so forth: for pacifying, it is the uṣṇīṣa; for magnetizing, it is the lotus; for wrathful activities, it is the vajra known as the five-pronged vajra. The vajra is for the purpose of pacifying the harm of Māras and epidemics. For enriching, it is the jewel; all of these should be placed upon a lotus in the center of the hearth for pacifying and the other activities. "Sitting in the appropriate manner" means sitting on a seat of kuśa grass bundles and so forth for the activities of pacifying and the rest. "Having filled the pouring ladle with ghee, and likewise having filled the offering ladle, one should offer the burnt oblation" means that, having completely filled the pouring ladle with ghee, one should recite the secret mantra of the family essence and, having gradually filled the offering ladle, present the burnt oblation. By that, the splendor of the fire is generated. "The necessary items for the homa are placed to the right" means that the homa substances, such as incense and flowers, are placed according to the ritual procedure of the activity. "To the left are the water vessels" refers to the vessels of water for the sprinkling of purification. "Having recited the mantra of the All-Accomplishing One..." [continues].
Regarding the phrase "the all-accomplishing [deity]," this refers to the one who performs all activities for all families. "Having performed the sprinkling and the scattering" means that by the very act of sprinkling, the scattering and so forth are accomplished; nothing else is required. Some maintain that in the second [stage] as well, one should understand that the all-accomplishing [deity] and the recitation of one's own secret mantra and the awareness-mantra of the family essence should be performed. Regarding the phrase "the tips of the kuśa grass" and so forth, this refers to the complete encircling of the hearth: first, spread the tips facing east; second, facing south; third, with the tips facing west; and fourth, with the tips facing north. In this manner, the hearth should be prepared with the tips of the kuśa grass pressed down. "Moving the thumb of the right hand in the gesture of fearlessness" means that with the left hand one should grasp the right wrist, extend the right hand, and assume the gesture of granting fearlessness; then, placing the thumb in the palm, one should move it in the manner of an invitation. "The left hand with the vajra for the sprinkling" refers to the mudrā of the left vajra-fist of Amṛtakuṇḍalī. In that regard, having sprinkled [the materials] with the right hand as appropriate, one should seal them with the four mudrās. "Offer the water for the feet and the five offerings" means that after offering the water for the feet, the water for the mouth, and the sprinkling, one should worship with flowers and so forth. If one asks how to visualize that at the beginning and the end, it is said: "Calling from the direction of fire," and so forth, which refers to the form as it was described from the direction of fire.
"Adorned with the light rays of activity" means that they are adorned and embellished with light rays such as white and so forth, corresponding to the pacifying and other rites. If one asks how their hands should be visualized, it is stated: "The first hand," and so forth. "Please remain" refers to the period following the invitation. Regarding that, with the intention of the fire offering: "To all, offer the oblations three times," means that after offering the water for the feet and so forth, one should offer the oblations of all the fire-offering materials, such as clarified butter, three times, based on the signs of whether obstacles are present or absent. "By this sequence, the wise should satisfy the deities" means that thereafter, having visualized the deities as they are upon a lotus and moon, invited them from their own abodes, and offered the water for the feet and so forth, the wise should satisfy the deities by first offering the ladlefuls with the mantra corresponding to the activity, and then performing the fire offering according to the procedure with the outer, inner, and secret mantras. "Having thoroughly satisfied them, ask for forgiveness" means saying, "Please grant your forbearance," so that one is not held accountable for faults such as incomplete materials. "Request the desired siddhi" means that after making the request to complete the desired siddhi, such as pacifying and so forth, one should understand that they should be requested to depart as they came. "Āvartana" means that which has become whirled. "Exert oneself in meditation and recitation" refers to the period following that.
Regarding the phrase "Oṃ" and so forth: the mantra form of the song of the syllable Oṃ is to be applied at the end for the rite of enrichment (puṣṭi). "Svāhā" is for pacification (śānti). "Ho" should be understood as being for magnetizing (vaśya). For wrathful activity (abhicāra), it is with the syllable Hūṃ. For the pacification of the harm of Māras and epidemics, it is thoroughly pacified by the syllable Phaṭ.
Having done that, thereafter: "With a peaceful mind, for pacification," means that for the rite of pacification, the practitioner’s mind is peaceful. This includes the words of exhortation for the pacification of the harm of Māras and epidemics, and so forth; one should perform the rite by combining the secret mantra with words of exhortation such as, "Pacify such-and-such!"
Regarding the phrase "Having accomplished the mantra" and so forth: for whichever of the various activities such as pacification and the rest are to be performed, once that specific activity—such as the application of Vairocana and the others—is fully completed, one should make offerings.
As for the doubt some might have, thinking, "How is it that performing a fire offering with excrement, urine, and so forth does not become a sin?" the text says, "If the mouth of the Wisdom Being (jñānasattva) were filled with impurities," and so on. This asks: since the mouth is being filled, why is it not considered something to be censured? The reason is stated with the words "If..." and so forth: if it were a sin, how could the desired result arise? Therefore, it shows that it is not so. "Phenomena are pure by nature, without birth and without abiding," refers to the ultimate truth (paramārtha).
Regarding the passage beginning with "the wisdom of sentient beings," it is taught so that the wisdom which is the fruit of the Buddhas' superior resolve may be fully established. The phrase "if one abandons virtue in the ultimate sense" means that non-dual wisdom uproots all habitual tendencies. The phrase "what need is there to mention" refers to the conceptualization of grasping. To provide an illustration, it says "for example, a river" and so forth. The phrase "water by means of a river" should be understood here as "is seen." "Having made a raft to cross the water" means for the purpose of crossing over that water. To explain the meaning of the illustration, it says "likewise" and so forth. "Even though the path of Dharma has been generated" means that by abiding in the path of Dharma as previously explained, one reaches the far shore of saṃsāra. "Having abandoned both Dharma and non-Dharma" means being free from the conceptualization of both. This teaches that since even merit must be abandoned in order to uproot all habitual tendencies, what need is there to mention other things? Now, in order to show that one should engage with this teaching with a mind free from doubt, thinking that it was spoken by the Blessed One, it says "therefore" and so forth. Through a continuum of familiarity with the scriptural Dharma as explained, one should cause the profound Dharma to increase. The detailed sequence of the ritual actions is not taught here.
The pacifying hearth should be made very beautiful and circular, measuring about one cubit. One should dig twelve finger-widths deep beneath it, leaving a margin of four finger-widths all around. The rim should be four finger-widths wide and the surface made perfectly level. At the corners, there should be vajras. In the center, upon a lotus, one should place a wheel eight finger-widths in diameter and one finger-width in height. The hearth should be smeared with white earth, and the surrounding ground for about one cubit should be smoothed and anointed with light cow dung. Then, one should scatter white sandalwood and fragrant loose white flowers and perform the rite in three sessions; this is the definition of the hearth.
The darvi (ladle) and sruc (spoon) should be made from materials such as khadira wood. The length of the handle should be twenty-four finger-widths of a person of standard proportions. On the upper part of the exterior, one should carve four corners measuring four finger-widths, and below that, a hollow two finger-widths deep. There should be a circular hole for the liquid to flow, about the size of a little finger, and in its center, a wheel of corresponding size. At the tip, it should be eight finger-widths in size or shaped like a lotus petal. On the lower part of the handle, one should fashion a vajra and a jewel, and the handle should be held in the "tathāgata fist" (tathāgata-muṣṭi); this is the definition of the sruc.
The darvi should be one cubit in length. Its mouth should be like a lotus petal, and from that, a hollow of one finger-width and two finger-widths in size should be carved, in the center of which a wheel should be made. On the lower part of the handle, a vajra and jewel should be fashioned as before; this is the definition of the darvi.
For the purpose of fuel, the excellent dung of wild cattle, as well as śāli rice and fragrant woods, are the fuel for pacifying rites. The substances are as much as available: cow’s milk, curd, parched rice, sesame, dūrvā grass, green kuśa grass, priyaṅgu flowers, śāli rice, white flowers, nāgakesara, fragrant resins, honey, rice, curd, and so forth; or otherwise, one should perform the burnt offerings with the substances of the sacrifice. The sacrificial wood (samidh) should be with leaves and moist, grown from the tips, about a span in length, smeared with honey, milk, and ghee, and thoroughly saturated with white sandalwood water. Furthermore, the characteristics of the sacrificial wood are: the palāśa, udumbara, plakṣa, nyagrodha, arka, khadira, āmra, veṅkaṅka, kasmari, śami, apāmārga, and aśvattha—these are taught as the twelve sacrificial woods. From fresh [trees], about a finger-breadth in length, they should be offered in all rites. Good, fresh, straight, washed with fragrant water—whatever pacifying offering substances there may be, as well as the substances for increasing rites, and whatever is one’s own food, these should be offered in all rites. For pacifying, sweet [substances] and white, fragrant flowers are auspicious; therefore, in brief, one should act under the influence of that. Tilaka, kutaja, karṇipāla, soma, bilva flowers, and karañja are for all [purposes] in all rites.
The mixing of molasses and resin, and the preparation of excellent pills, were taught by the Perfect Buddha, the Guide of the World, for the rite of pacification. Turuṣka, agarwood, camphor, sandalwood, molasses, resin, and curd are employed in all rites. Resin produced from fragrant trees is renowned for the rite of pacification. When the sweet is explained as supreme, it is used for all rites of the Kapila [tradition]. Pleasant-smelling substances and white ones are taught for the rite of pacification. In particular, black agarwood is praised for all rites. The svasti porridge, parched rice, ghee, honey, barley milk, and vijapūra—these are certainly the sacrificial offerings (naivedya) for pacification. Svastika, ulopa, whatever excellent molasses is available, laghapan, and roots and fruits, along with milk porridge, are desired; these are called "all-desired" and accomplish the purpose of the sacrificial offering. If one wishes to perform the rite of pacification with such qualities or all such virtues, one should perform the external ablution. Having performed the ablution according to the ritual procedure, or having performed the internal ablution, one should enter the fire-offering hall as prescribed. Having performed the rituals up to the stabilization of the site, such as the purification and the binding of the directions, all the materials for the fire-offering should be thoroughly purified with water consecrated by the recitation of the Vajraśekhara and also by the recitation of Amṛtakuṇḍalī, and then placed to the right. The vessel for the sprinkling water should be placed there after it has been thoroughly consecrated by the recitation of Amṛtakuṇḍalī.
The vessel for the offering water should also be prepared as before, consecrated with the Amṛtakuṇḍalī mantra, and having fully recited the essence-mantra (hṛdaya) and the knowledge-mantra (vidyā) of the family, it should be placed to the left. Then, wearing white garments and being extremely pure, one should sit upon a lotus seat with a bundle of kuśa grass, facing either east or north with a loving gaze—without blinking, like the rock of Mount Meru. It is said: "It clears away disease, harm, and poison." Having performed the ritual of deity yoga exactly as prescribed, and having taken up its dharma and samaya, one should likewise visualize a multi-storied palace. Entering it alone, one should anoint oneself with incense. In the center, with a single bodhivīja seed, one should recite the Locanā mantra one hundred and eight times over a signet ring and bind it to the right wrist. On the ring finger of that hand, one should also attach a purifying amulet recited with the essence-mantra of Vairocana. Then, having recited the kuśa mantra, they should be arranged: the practitioner, remaining in meditative equipoise, should first spread the kuśa grass with the tips pointing east to accomplish peaceful activities; second, facing south; and third, with the tips pointing west and north. Then, the hearth should be covered with thick kuśa grass with the tips pointing upward, and it should be made beautiful all around with flowers appropriate to the activity. Oṃ vajrasattva a: this is the mantra for striking the kuśa grass.
Then, visualize that the hearth arises from the syllable OṂ and the concluding SVĀHĀ. Take the sacrificial fire from a perpetual fire made of sweet, milky wood, or from the fire of the Saṅgha, or from a great kitchen fire. Purify and cleanse it properly with the mantra OṂ VAJRA AMṚTE HŪṂ PHAṬ, and having recited its secret mantra, place it into the hearth. Using the bellows of the previously explained fuel-wood, and facing the direction of the fire while reciting the Lord’s secret mantra, invite the Vajra Fire—possessing the form described, surrounded by sages, and white in color—and visualize him seated in the center of the hearth.
Then, having offered the water for the face, the water for the feet, and the sprinkling water, focus on the Mahāmudrā of that very deity and recite: OṂ AGNAYE HAVYAKAVYA HANAYĀDI PYĀDI PAHĀMA SVĀHĀ.
Raising the right hand and displaying it in the manner of blazing, this is the Mahāmudrā of Vajra Fire; one should fully recognize it as one’s own. The mantrin who knows the ritual of the Dharma should visualize a moon upon the tongue, and upon that, a white Vajra; one should visualize the syllable HŪṂ in the center. Examining with the right and left hands in the manner of a dance, this is known here as the Karmamudrā; it bestows the siddhi of activity upon the mantrin.
Then, having bound the Mahāmudrā exactly as prescribed, recite: OṂ VAJRA BANDHA HAṂ. Having firmly bound the Vajra Protection, and having squeezed the Vajra Binding, this is the Samaya of Protection.
"Protect all sentient beings," with these words, the samaya should be enjoined. Then, having offered the water for the feet, one should make offerings of flowers and so forth with one's own secret mantra. Then, holding the pouring ladle with the left hand in the tathāgata-fist and holding the filling ladle with the right, one should take ghee and gradually fill it. Reciting the secret mantra of the fire god, the wise one should respectfully offer three fillings with it. From all the ritual substances, one should also offer three oblations each. Then, the wise one, having correctly examined whether there are obstacles or not, should use the Vajrayakṣa mantra to consume the obstacles for those with obstacles. Then, the wise one should sprinkle the pavilion with the Amṛtakuṇḍalī secret mantra. Then, having performed the proper offerings of incense, flowers, and so forth, one should circumambulate from the right and sprinkle. Furthermore, the wise one should offer three oblations of ghee and so forth with one's own vidyā-mantra. Then, one should again repeatedly perform the sprinkling and the scattering of water. Then, visualizing the fire as blazing, one should place it in the site of the fire offering. Then, in the center of the hearth, upon a lotus and a moon maṇḍala, one should visualize Vairocana, white in color, with a peaceful mind, wearing white robes, and together with his own samaya-mudrā of peaceful faculties, surrounded by the deities of the maṇḍala, or [alternatively].
One should contemplate with the intellect the manner of the great suchness of the five secrets exactly as it is. Having opened the door and performed the gathering, one should praise with the one hundred and eight names, and then perform the summoning, entering, binding, and subjugating. Having cleared away obstacles with the Vajra Yakṣa, one should bind the directions, the intermediate points, and the maṇḍala, and construct the net and the fence. Having perfectly protected all that is to be protected with the Vajra Guardian, one should close the door with the Vajra Fist and offer the water for the feet. Having sealed it with the four mudrās and conferred empowerment, one should again offer the water for the feet and perfectly exhort it with the exhortation of suchness. Having performed the outer and secret offerings to that very [deity] and perfectly praised it with the Vajra Song, one should contemplate it as the nature of bliss. Having performed the rite of arousing and so forth, one should perfectly insert it into one’s own heart. Having fully recited its secret mantra one hundred and eight times, one should draw it out, place it back in that very [heart], stabilize it, and perfectly please it. Just as it is for the recitation and just as it is for the maṇḍala, one should not have any doubt regarding this meditation on the fire offering. During the recitation, having accomplished the blazing maṇḍala or the reality exactly as it is, one should hold a single flower with the thumb and ring finger and perfectly place it in that very [maṇḍala]. Then, having performed the offerings of water for the feet, the sprinkling water, the water for the feet, and the cleansing spray, one should perfectly worship with flowers and so forth. First, [one should worship] the Teacher of Great Power, the Perfection of Wisdom, and the Śrāvakas free from passion.
Make offerings to the bodhisattvas, to Maitrī, the Mother of the Tathāgatas, to Aparājitā, and to the two nāga kings named Nanda and Upananda. One should establish these deities of the Śuddhāvāsa realm in their respective activities and always make offerings for the sake of pacification. Having properly arranged the ointments, flowers, and so forth, perform the rites.
Furthermore, having presented the arghya water and performed the sprinkling and purification, fill the pouring ladle with ghee as before. Place the filling ladle inverted upon it, and visualizing the Blessed One as if actually present, place the syllable HŪṂ upon his tongue. Reciting OṂ JINA JIK, offer three oblations each time. For all offerings of the filling ladle, one should perform them with the hands placed between the knees.
Then, either place the object of the rite to the left or visualize it. At all times, the accumulated sins residing at the navel are expelled by the blazing of the syllable HŪṂ and divided into a hundred pieces, which are then conceptualized as sesame seeds. Reciting OṂ SARVA PĀPAṂ DAHANA VAJRĀYA, DEVADATTASYA SARVA PĀPAṂ BHAṂSI KURU SVĀHĀ, one should perform one hundred and eight sesame fire offerings between the thumb and ring finger of the right hand.
Then, having again presented the arghya water, offer three filling oblations in the same manner. Reciting OṂ JINA JIK, DEVADATTASYA ŚĀNTIṂ KURU SVĀHĀ, offer the fuel sticks as previously explained; however, there is no fixed requirement for these.
Then, with the right hand holding the darvī (ladle) and the left hand holding all the liquid substances such as butter, one should offer one hundred āhuti (oblations). After offering the darvī, one should fill it to the brim with the mantra "Svāhā, Svāhā." One should then visualize white light rays blazing and descending upon the [patient's] head, or visualize immeasurable forms of the deity's body emerging and descending upon the head, thereby freeing them from all fevers and the like, and making them as pure as a crystal sphere.
Then, one should offer sesame seeds and so forth, followed by the various foods. Regarding this, it is said: "Then, after the firewood, offer the butter; then the sesame and the cooked rice. This is the summary of the ritual." In this regard, all the liquid substances should be offered while visualizing the [deity's] mouth slightly open. The firewood is offered into the circle of light. The curd, cooked rice, and other foods are offered into the hands. The flowers are offered to the head. The fragrance is offered to the heart. The incense is offered to the tip of the light. The lamp is offered into the circle of light. Some say that all substances should be offered into the mouth.
After offering the āhuti, one should begin to examine the signs of the blazing fire. Thus: "After offering the āhuti, the wise person should, from the signs of the blazing [fire], ascertain the signs of the accomplishment of the activity. It will certainly arise through that: being like a rainbow, beautiful in color, appearing as if broken on the outside, circling to the right, and very oily."
Like the light of Indra’s array, or the color of vermilion and lapis lazuli; in shape like a pouring ladle, a trident, a vajra, a śrīvatsa, a fish, a lotus, a conch, a fly-whisk, a parasol, a victory banner, a vase, or a swastika; deep-sounding like a flute or a clay drum; with a delightful and sweet fragrance; a color that is white and smokeless; blazing like the sun and smokeless; circling to the right and blazing, blazing intensely and easily ignited; for pacifying rites, a yellow color is highly praised by all the gods. The vajra is peaceful, and likewise, it is intent upon sustaining the practitioner. Furthermore, a single-pointed flame is supreme, a two-pointed one is explained as middling, and a three-pointed one is inferior; these grant the accomplishments. Having thus examined the signs, the practitioner, being free of stains and obstacles, should strive to begin the practice.
Conversely, other fires are stained, smoky, inconsistent with the ritual action, full of smoke and scattering, difficult to ignite and only slightly burning, with flickering tongues of flame, a harsh brilliance, black or the color of a palāśa flower, shaped like a spear or a staff, or like a cow’s head; smelling of a corpse or having an unpleasant odor, smelling of a donkey or being foul-smelling; the performer of the fire offering is tormented by the blaze; with tongues of flame that are agitated, these fires accompanied by obstacles are laughing and have a terrifying form.
Having recognized it as being accompanied by obstructors, one should purify the fire and the deity’s chamber. Then, having cleansed it with the mudrā and mantra of Vajrayakṣa, and having protected and fully guarded it with Vajrarakṣa, one should offer seven oblations of clarified butter each time with the mantra of Amṛtakuṇḍalī. Then, having likewise offered the water for the guest, one should perform the fire offering as desired. For Locanā and the others as well, one should likewise offer seven oblations of clarified butter for each of the substances with the words of exhortation. Having performed the fire offering in the manner just described, finally, in order to generate splendor, one should recite the syllable HŪṂ and one’s own mantra, and offer seven oblations of clarified butter.
Then, having offered the water for the guest, one should offer the water for sprinkling with the mudrā of the sprinkling and the water consecrated by the All-Accomplishing mantra. Having performed the sprinkling, one should perfectly worship with the outer and secret offerings, offer praise, and prostrate. Then, having offered the water for the guest and joined the palms together with flowers, one should bow to the Blessed One and make this supplication:
"Whatever faults I have committed in this virtuous practice
Through the delusion of my mind,
Since you are the refuge for all embodied beings,
O Protector, please grant me your forgiveness.
Whatever I have done here,
Whether through failure to find [the materials],
Incompleteness, or the Protector’s lack of power,
Please grant forgiveness for all of those things."
After making this request, one should pray for the desired siddhi and request the deities to depart according to the sequence explained for the maṇḍala.
Then, having presented the offering water (argha) in the fire-hall or the maṇḍala, one should enter. Then, taking a flower with the thumb and ring finger in the form of the blazing fire-god, one should request him to remain with the mantra: oṃ agnaye havyakavyavāhanāya sarvabhūtahitobhava. Then, having presented the offering water, performed the ritual rinsing (upaspṛśana), the sprinkling (prokṣaṇa), and the scattering of water (avanejana), and offered the ladlefuls (pūrṇāhuti), one should offer three oblations from all the remaining burnt substances. Following that, having offered three more ladlefuls, and then the sprinkling, scattering, rinsing, and offering water, and having also made offerings of flowers and so forth, one should clear away the binding of the directions and so on with the mantra beginning ākāro mukhaṃ. Then, reciting oṃ agnaye havyavāhana gaccha gaccha svāhā, one should request the deity to depart using the same mudrā used for the invitation, but with the thumb. Having performed the protection right there, one should enter the recitation hall or maṇḍala, make excellent offerings, and perform the recitation or meditation as appropriate, followed by the request to depart and so forth.
"Near the grace of Maitreya,
Single-mindedly devoted to the Three Jewels,
By this sequence, the mantra practitioner
Should perform the pacification to be accomplished.
Beginning on the first day of the waxing moon,
One should commence the practice.
Specifically, at dusk,
Is the time for the activity of pacification.
Because the gods of the Pure Abodes
Then look upon [the practitioner] everywhere,
The activities will be swiftly accomplished.
Therefore, one should begin everything there.
Untimely death, diseases,
Epidemics, and harms—"
Likewise, because it pacifies obstacles and infectious diseases, it is called "pacifying" (śānti). This is the term for pacifying. Following this very [explanation], one should understand the other activities such as "increasing" (puṣṭi) and so forth; however, fearing that it would become too wordy, I have not written them out in detail here.
Now, in order to show that without the samaya (vows/pledges) there will be no siddhi (accomplishment), it is said: "The two organs..." and so forth. By generating splendor through the divine pride (devatāhaṃkāra) of one's own deity and becoming ablaze, one should meditate on the body of one's own deity endowed with the supreme of all aspects, and apply [the thought]: "In this very life, I shall perfect wisdom (jñāna)."
All these samayas also become threefold through the divisions of the Vajra Body and so forth. Thus, it is said: "Arising from karma..." and so forth. Seeing the immeasurable, attractive and unattractive forms of men and women arising from virtuous and non-virtuous karma is the emanation of that very [deity]. Therefore, the yogi should cultivate the superior conviction (adhimukti) that the essence of the entire body is the Vajra Body itself. This is because it is stated in other [texts]: "Then the Tathāgata Vajra Body Vairocana abides in the vajra body of all those in the three realms."
Regarding "evil thoughts" and so forth: one should not strike or revile, nor should one disparage, the web of conceptualizations such as "self" and so forth that are imputed to the minds of all sentient beings, nor should one strike them with sticks, slaps, and the like. One should not disparage oneself either.
This is because it has been taught: "One should always protect one's entire self to the best of one's ability, since all suffering and mental distress arise continuously against one's will." Furthermore, that which is the Mind Vajra is the very essence of all sentient beings. This is because it is said: "Then the Blessed One, the Tathāgata Mind Vajra, abides in the Mind Vajra of all those in the three realms." Regarding the phrase "the harshness of the production of existence" and so forth, one should understand that "existence" refers to the pursuit and devotion to the acquisition of various material goods. "Words" refers to the form of speech; one should also understand that one must not revile the words of others as they are spoken. The logical reason should also be understood in this same way here. To show that one should visualize Vairocana and the others within the flesh and so forth belonging to one's own body, it is said: "Vairocana" and so forth. One should visualize Vairocana exactly as he is from the syllable OṂ within the flesh of one's own body. Regarding the phrase "the feet are the abode of Akṣobhya," "feet" refers to the bodhicitta; because that itself is the dwelling place of Akṣobhya, it is called the "abode." This teaches that one should visualize Akṣobhya from the syllable HŪṂ at the feet. "Ratnasambhava" means one should visualize Ratnasambhava from the syllable TRĀṂ.
Regarding the phrase "of sentient beings" and so forth: one should visualize the skeletal remains of the aggregates of sentient beings as Amitābha arising from the syllable A. Regarding the phrase "of the channels" and so forth: one should visualize Amoghasiddhi arising from the syllable Khaṃ within the continuum of the channel-joints. Although Vairocana and the others are presented here as the nature of the support and the supported, one should nevertheless understand them to be of that very nature. Regarding the phrase "skilled in the samaya" and so forth: it is taught that for practitioners, the nature of the flesh and so forth is secret as Vairocana and the others. Regarding the phrase "having relied upon" and so forth: others maintain that after making offerings with flowers and so forth, one should consume [the substances] just as Locanā and the others do; however, that is incorrect, as will be shown below. Regarding the phrase "attachment" and so forth: attachment is Vajradharma; aversion is Vajrasattva; delusion is Vairocana; craving is the mental longing, which is Vajraratna; and the formative factors are envy, which is Viśvavajra. How these, such as Vāgvajra and the others, are the nature of attachment and so forth was clearly taught by the Blessed One in the Candraguhyatilaka Tantra. That shall be written here by way of logical reasoning: "By the nature of wisdom and method, bringing joy to all sentient beings, and awakening the lotus with the lotus, it is therefore called 'attachment.' In the terrifying three lower realms..."
"Because sentient beings are afflicted by hatred, for that reason it is proclaimed as 'Great Vajra Hatred.' Because it deludes all sentient beings in the great terrors of the lower realms, for that reason it is 'Great Delusion,' the eternal, supreme Sage. By the clouds that bestow great bliss, it generates pride in all sentient beings; in order to gather the bliss of space, for that reason the great wise one is 'Pride.' Through the equal union of flavors and so forth, it is the 'Infallible Vajra Envy'; in order to differentiate the manifold, for that reason it is 'Great Manifoldness.'" Thus it was said.
Some maintain that by specifically blessing the very nature of desire and so forth as the essence of awakening, one attains liberation through the five dharmas in the nature of Vajra Speech and so forth. However, because one has not abandoned attachment to that, and because one relies upon the afflictions while possessing negativity, the Tathāgata has taught that its nature is to bring about the attainment of ignorance. As it is said:
"When endowed with great skillful means,
The afflictions become branches of awakening.
Even saṃsāra has the characteristic of peace;
Therefore, the Tathāgata is inconceivable."
Thus they say.
Regarding the passage beginning with "feces and urine" and so forth: the samaya substances, which consist of the great elements and are characterized by the constant outflow of feces and the like, should be generated and meditated upon as being worthy of reliance in the form of Vairocana and the other deities. By applying oneself to this with diligence, one should consume them after they have been applied, realized, and made to blaze according to the oral instructions. Furthermore, these very substances should be given to the disciples for the sake of the samaya during the maṇḍala and other rituals, for it is said that "through the samaya, the secret mantras will be accomplished." Therefore, one should not entertain doubt in this matter. The chapter that thoroughly teaches the fire offering is designated by the term "the section on the stages of the fire offering." This concludes the commentary on the ninth chapter.
Since one does not become a vessel for the accomplishments even if the fire offering is performed, provided the ritual is incomplete, the tenth chapter—the section teaching all the rituals—is then taught, beginning with the words "Then..." and so forth, to be connected with the phrase "the Blessed One spoke." If one asks what he did [before speaking], the text says "all meditative absorptions" and so forth. "All meditative absorptions" refers to the meditative absorptions of Vairocana and the others. "Their accomplishments" refers to the accomplishments of the wheel and so forth. That itself is the "Supreme Vajra." The meaning of "focusing" and so forth has already been explained. The meaning is that he made his mind one-pointed in order to demonstrate the accomplishments of the wheel and so forth of Vairocana and the others. Regarding the phrase "of all samayas" and so forth:
This means that the siddhis of the wheel and so forth of all the deities of the maṇḍala have been taught. Regarding the phrase "secret mantra" and so forth: one should recite the secret mantra together with an exhortation, "Grant me the siddhis of the wheel and so forth," while being intensely diligent in meditating on the body, speech, and mind of one's own deity. Following that, one should visualize the insertion of the Body Vajra and so forth into the wheel and so forth, and then accomplish the substances such as the wheel in the center of their respective maṇḍalas. Regarding the phrase "the great secret method for accomplishing siddhis": one should understand that the word "and" (dang) is present here to indicate, "Listen also to the methods for accomplishing siddhis such as [attaining] a maiden." To clarify this, the passage beginning with "Vairocana" is easy to understand.
This is what is being shown: having performed the deity yoga through the application as previously explained, on an auspicious date and under a favorable constellation and so forth, one should offer an arghya water offering to the Body Vajra for the sake of the siddhi of the wheel. One should then recite or meditate upon the sublime secret mantra for as long as the command of the Blessed One has not been obtained. Then, performing auspicious and virtuous signs and possessing perfect disciplined conduct, one should go and purchase meteoric iron without haggling over the price. Then, without haggling over the wages, one should have a skilled artisan fashion an eight- or six-spoked wheel one span in height. One should then perform the purification by sprinkling with water over which all the activity mantras have been recited, and water over which the Locanā mantra has been recited.
Then, one should wash [the object] with the five products of a cow while reciting the mantra for all activities. Then with sesame water. Then with incense water. Then one should wash it with incense water while reciting the essence mantra of Vairocana. Then, having placed it upon a highly consecrated vessel and performed the recitation and meditation exactly as prescribed for the four sessions, one should perform the fire offering (homa) in accordance with the substances appropriate for the purpose, in order to satisfy the secret mantra. By reciting "Oṃ teje teje svāni siddhi sādhyāya hūṃ phaṭ," one performs the fire offering and generates the splendor of the substances. Having also made offerings of flowers and so forth, one should sprinkle and touch [the object] with water consecrated by the mantra for all activities. Then, when the time for the actual accomplishment arrives, one should draw the maṇḍala on a mountain or similar location and complete all the activities of the maṇḍala exactly as prescribed. Having performed the self-consecration and so forth, one should offer the fire offering to the wheel (cakra) accompanied by one hundred and eight offerings of the mantras of Vairocana and Locanā. One should also perform the fire offering for the deities of the maṇḍala in accordance with the substances. Then, having well explained the generation of splendor by performing one hundred and eight fire offerings with the secret mantra as previously described, one should conclude the fire offering exactly as prescribed. Then, having entered the site of the maṇḍala and performed offerings such as the presentation of the water for the feet (argha), one should prostrate. Placing the wheel in front, one should meditate that the Vajra Body and the other [deities] are residing there, and [recite] "Oṃ jina jik."
One should recite the secret mantra cakrasiddhiṃ me prayaccha throughout the entire night. Then, when the sun rises, if the wheel is seen to be blazing, one should rise, recite the mantra of Locanā, and take it up. Having stabilized it with the hundred-syllable mantra, one should dissolve the maṇḍala exactly as it was. To make offerings to the Buddha and the others, the substances should be distributed. To the guru, one should offer whatever precious things or possessions one has, prostrate, and then take one's share. To the supreme companion in practice, one should give wealth or the guru’s authentic pith instructions and then take one's share. Reciting the mantra of Vairocana, if one goes wherever one desires, one will come to possess whatever qualities are wished for. The same applies to the accomplishment of the vajra and so forth. Regarding the phrase "the three bodies will increase," by means of oṃ āḥ hūṃ, the Body Vajra and the others that have entered will increase. Having taught the siddhi of substances, now, in order to teach the accomplishment of the maiden, it is said, "the siddhi of substances," and so forth; this is the accomplishment of the samaya-mudrā immediately following the mahāmudrā. Regarding the phrase "abiding in the great yoga," this refers to arranging and placing the deities of the maṇḍala upon one's own body. In that regard, the great yoga of Vairocana is as follows: at the location of all the deities, one should arrange the moon maṇḍala and so forth with samayāḥ, and visualize Akṣobhya at the heart. At the forehead is Ratnasambhava.
In the throat is Amitābha; at the crown of the head is Amoghasiddhi; in the two eyes is Buddhalocanā; and to the left of Akṣobhya is Māmakī. To the left of Amitābha is Pāṇḍaravāsinī; to the left of Amoghasiddhi is Tārā. To the left of Akṣobhya and the others are the four, Vajrasattvī and so forth. Behind Akṣobhya is Cundā; to the left of Ratnasambhava is Ratnatārā. Behind the remaining Tathāgatas are Bhṛkuṭī and Vajraśṛṅkhalā. At the navel is Yamāntaka; at the ūrṇā-hair-treasure is Aparājita; at the mouth is Hayagrīva; at the secret place is Amṛtakuṇḍalī; and in the two feet is Mahābala. Above the forehead is Acala; in front of Akṣobhya is Takkirāja. On the two upper arms is Nīladaṇḍa. Between Akṣobhya and Takkirāja is Uṣṇīṣacakravartin. At the center of the crown of the head, one should visualize Vairocana.
Then, reciting "Jaḥ Hūṃ Baṃ Hoḥ," one should mentally cause the wisdom beings (jñānasattva) of Vairocana and the others to descend. Having performed the summoning, entering, binding, and subduing of Vairocana and the others exactly as prescribed, one should seal them with the four mudrās. Although this has been taught as the practice for a maiden, it should also be understood as the practice for the Mahāmudrā and the others.
If one does not achieve accomplishment through the yoga of one’s own deity within a certain period of time, one attains the siddhi through the manner of Mahāyoga. One should practice Mahāyoga by means of the master’s empowerment itself, and not by means of the empowerment of one’s own consort. The Mahāyoga of Akṣobhya and the others should be understood in the same way. Regarding the phrase "the great consort of the Tathāgata," this refers to Buddhalocanā. Regarding the phrase "Māmakī, who possesses the vajra seat and leads the family of hatred," this should be connected as meaning she brings about the attainment of the family of hatred. Regarding the phrase "the goddess of Ratnasambhava," this refers to Pāṇḍaravāsinī. Regarding the phrase "the goddess who has power over beings" and so forth, these refer to the goddesses such as Tārā. Regarding the phrase "these maidens" and so forth, these are the yoginīs such as Locanā; "maidens" is a term used specifically for Locanā and the others. Therefore, these maidens—the yoginīs such as Locanā—should have wide and beautiful eyes, be sixteen years of age, be adorned with beauty and youth, be highly proficient in the Secret Mantra tantras, and furthermore, have properly received training in their own samayas and mudrās. This is to be connected with the words "stimulate the vajra and the lotus," which are mentioned below. To show the specific qualities of one’s own mudrā, the words "the goddess" and so forth are stated: "the goddess, having been well-adorned," where "well-adorned" refers to having been transformed into the yoga of one’s own deity.
Regarding the phrase "the great assembly of the five families," this should be established within the Great Yoga and then applied to what is stated below: "one should exhort the secret." If one asks how they are exhorted, it is said: "by the application of placing and joining," and so forth. To demonstrate that very point, it says "into the lotus," and so on. One should understand that the vajra is to be inserted into the secret lotus of the samaya-mudrā, and by joining and embracing with her, the vajra and lotus are to be exhorted. This is expressed by the phrase "in the manner of dance," and so forth; this refers to the dance of clasping the armpits through the sequence of movements such as the "tortoise-turning" and other postures.
"Likewise, by means of emanation and absorption" means that one should please the Buddhas and others, who are visualized as pervading space, with joy, and act in the manner of ascending into the sky; this is the position in all cases. Regarding the passage from the Sūtra, "intoxicated by the pride of illusion," and so forth: then, in an instant, one should extract the very nectar arising from the vajra that is satisfied by the authentic bliss of the goddess. Having properly relied upon that just as it is, one should cause it to blaze intensely. Drinking that which resides in the lotus, one should satisfy oneself while possessing the divine pride of one's own deity. The yoginī should likewise take the nectar from the vajra and drink it. "Merely by drinking" means immediately after drinking.
The attainment of the complete transformation into the bodies of the five Tathāgatas is the teaching of the specific result. This is shown as follows: first, by meditating on the samādhi of the subtle vajra, one attains and stabilizes one-pointedness of mind. In this manner, one first trains the intellect through a limited degree of samādhi; only after that is the actual practice performed. Otherwise, it will not become a siddhi. As it is said:
"If attachment to the enjoyments of desire arises,
The mantrin who has not trained in the empowerment
Will be ruined and will not achieve accomplishment.
This application should never be shown
Even to an excellent disciple;
Having recognized their exceptional intention,
It should be taught only after administering an oath."
Thus, if one attains one-pointedness of mind through the initial samādhi of the subtle vajra and has made the mind trained and capable of blazing, it will become a siddhi. Otherwise, if the mind is captivated by the objects of desire and falls under the power of the afflictions, the siddhi will be ruined. Because it becomes a basis for doubt, one will be born in the hells and so forth. Therefore, it should only be actualized when the time has come and the mind is under control.
Regarding the phrase "In all phenomena, which are like space," and so forth: in all phenomena that are like space—free from conceptual construction—one should expand and perfect the ritual just explained by means of insight and skillful means. "By the blessing of the vajra and lotus..." [continues].
The phrase "preceded by bodhicitta" is applied here by eliding the explicit verb. Regarding the phrase "through passion" and so forth, it should be connected to the previous section: if one pleases the samaya-mudrā through passion, accomplishment will be attained. If one asks how it is accomplished, it is said, "bliss is the method," which is the second [point] distinguished by its specific activity. Having shown the specific [method], now, in order to show the common [method], it is said, "through the specific application," and so forth. Thus, through the specific application of the four [deities] such as Vajrasattvī or the four such as Tārā, one enters the three paths, and the secret mantras of those who have gone in the three times will be accomplished; this is to be connected with what follows.
Regarding the phrase "I have explained the karma-mudrā," it should be connected to the statement that accomplishment is attained by teaching the suchness of the karma-mudrā in the manner of the Mudrā-vibhaṅga. "The mudrās of the hands" refers to the manner of the suchness of the samaya-mudrās performed with the hands. "Fully invoked by the jñāna-mudrā" means by being fully invoked by the mudrās as previously explained. "Accomplished by the supreme samaya" means by being endowed with one's own lord. If one asks what becomes of the yogin through this, it is said, "the Great Sage," and so forth. In order to show that the yogin should meditate upon the five external and internal elements, such as earth and so forth, as being the essence of Locanā and the others:
Then, the passage beginning with "Thus it was said" and so forth is taught. Regarding the phrase "this samaya wheel of the three realms," the three realms are these very three states of existence; therein, the "samaya wheel" is the essential nature of Locanā and the others. Regarding the passage beginning with "Tārā," it should be applied as: "Tārā is proclaimed as wind; Pāṇḍaravāsinī is called fire." For in other sources it is said: "Pāṇḍaravāsinī and Tārā are proclaimed as fire and wind." Regarding the phrase "the expanse of space," the expanse of space is the expanse of reality (dharmadhātu), the essential nature of non-dual wisdom. "That itself is explained as Vajradhara" means that because it is free from all substantiality, space is the vajra; one should understand that "space-vajra" refers to the absence of entities, following the tradition of others. Regarding the passage beginning with "of all the Tathāgatas," "all the Tathāgatas" refers to Vairocana and the others. "Abiding in equality" is the essential nature of non-duality in the ultimate sense. "Abiding in that" is because they dwell there eternally and everywhere. The meaning of the passage beginning with "focusing" has already been explained. The meaning is that they made their minds one-pointed upon the aspect of focusing on the single essential nature of all the Tathāgatas. In order to show that "all of you, Maitreya and the others, should manifest this very samādhi," he gazed upon the maṇḍala wheel and became silent.
This is the Blessed One’s teaching of the phenomena as they are, having presented the concordant cause of the wisdom of the selflessness of phenomena, and having completed the exposition by way of summarizing those very phenomena. Regarding the phrase "Then," and so forth: after the time had been indicated, Maitreya entered the meditative absorption as previously described. He reflected, "Enlightenment depends upon the spiritual friend," and realizing that the master bestows the Buddha and so forth upon the disciple, he thought, "One should generate reverence as toward a Tathāgata." Desiring to speak as if spoken by the Tathāgata, he prostrated and said, "Thus [I have heard]," and so forth; it should be understood that he did not speak these words himself in order to dispel the doubts of those to be trained. Regarding the phrase "In the vajra bodhicitta," and so forth: it is called by that name because it brings about the attainment of buddhahood and so forth, or because the disciple has made that commitment. As for the statement, "One should also view it in this way," if one asks why, it is because Maitreya and the vajra bodhicitta are non-dual with the master; this should be connected with what follows. If one asks why, it is because the bodhicitta as previously explained and those two abide in a state of equality, and are therefore indivisible. The word "therein" (bar nas) should be understood in a logical way as that which brings the intended meaning to completion. Regarding the phrase "Noble son," and so forth:
In this way, all the buddhas and bodhisattvas actually arrive during the three times and speak these words: "Abiding in the presentation of the Great Yoga, all the tathāgatas have perfectly made offerings characterized by the acceptance of offerings, and having spoken [these words], they have departed once again." This teaches that the disciple, having understood that the preceptor acts in accordance with the commands of the buddhas and so forth, should embrace the preceptor himself as one who desires to accomplish the buddhas and so forth. To clarify this very point, it is said: "Because he has exerted himself in teaching us the pith instructions through the stages of the lineage, I am the father of all the tathāgatas; I am the mother of us all." This is what the tathāgatas have said, or it is spoken because the stages of the sādhana explained in the maṇḍala have been brought to completion. By the word "as long as," the benefit of oneself is the performance of the welfare of sentient beings, which is the supreme benefit; thus, [the passage] is fully embraced. "We are the teachers" means that upon seeing a disciple who transgresses the samaya, one places them under one's own command in order to bestow the siddhis; therefore, we are the teachers.
Regarding the phrase "For example," and so forth: the mass of merit that arises from a single pore of the master’s skin is far greater than the mass of merit that arises from the four seals of all the buddhas and bodhisattvas. Thus, the practitioner should regard this master as far superior even to the tathāgatas, for the attainment of their samaya depends upon him. Because the nature of these words of supreme instruction cannot be directly understood, and because the realm of sentient beings lacks great faith, the following was spoken—beginning with "Then"—in order to clarify that which was done. This should be connected with the subsequent passage beginning with "the bodhicitta." By the words "as it is said," the phrase "becoming the cause for attaining the buddhas and so forth" is fully grasped, and the intention is that this refers to the master. Then, beginning with "Then," in order for disciples to understand that by merely generating a slight thought of contempt for such a great and powerful Vajra Master, one will dwell in the realms of hell for a long time, they became silent with minds of fear and dread. Having thus taught the diligent practice toward the master of Vairocana, some disciples might still harbor doubts, thinking that this is not the tradition of all the buddhas; therefore, in order to dispel that:
Now, in order to explain that very same point regarding Akṣobhya and the others, the passage beginning with "Then..." is spoken. Regarding the terms "the Tathāgata Amitābha" and "the Tathāgata Vairocana," the word "Amitābha" refers to Amitāyus. Regarding the phrase "Vajradhara and so forth," Vajradhara is the holder of the wisdom of all [deities] such as Vairocana and the rest; his "siddhi" refers to the siddhis of Mahāmudrā and so forth. The "master who is the cause of that samaya" is the preceptor, and "focusing upon him" means to manifest him. That itself is the "Vajra," and by means of the meditative absorption (samādhi) that focuses upon it, this is shown: to manifest whatever samaya exists, which means to make the mind one-pointed by focusing upon the siddhis of all the Tathāgatas and so forth, as well as the preceptor of the samaya. The phrase "arisen in the ten directions and the three times" is to be understood as making offerings as previously described. "Performing offerings and paying homage" refers to paying homage to the entry into the accomplishment of the maṇḍala and so forth through the sequence of the three samādhis; it is for the purpose of generating devotion in all, while the general meaning is as before. As for the question "Why is that?" and so forth, it means that one must not turn away from the diligent practice toward the preceptor.
For those disciples who engage with the thought, "We shall accomplish all the siddhis, such as Mahāmudrā and the rest, by never being separated from this very master," the Tathāgatas, wishing to demonstrate that without such a [connection] there is no siddhi of Secret Mantra, spoke as follows.
The phrase "Then," and so forth, refers to those Bodhisattvas such as Maitreya and others requesting the meaning to be explained below from those Tathāgatas. Regarding the phrase "of all the Tathāgatas," and so forth: if one asks in what the siddhis of all the Tathāgatas and the rest abide, it is said, "the three secrets," and so forth. They abide in the body and so forth of the master who possesses the three secrets of the Vajra Body and the rest.
As for the question, "In what do the secrets of the Vajra Body, Speech, and Mind abide?" it should be understood that this refers to both the Tathāgatas and the master. "Nowhere at all," so all the Tathāgatas have said—this should be connected with the previous [statement]. Since the nature of the Vajra Body and so forth of all the Tathāgatas, as it is conceptually imputed, is in the ultimate sense a nature devoid of substantiality, it does not abide anywhere. Likewise, the master's [nature] is also ultimately non-dual wisdom; since that too does not abide in any specific direction, it is said that it does not abide anywhere.
Regarding the passage beginning with "Then," the bodies of the Tathāgatas and so forth, such as the Vajra Body and the rest, are in ultimate reality of a nature that is without substantial existence, having been thoroughly analyzed just as they are. Since the body, speech, and mind of the master are also non-existent in ultimate reality, the fact that those accomplishments arise conventionally is seen as the greatness of the nature of phenomena (dharmatā) through the way of mantra; having attained joy, they were filled with wonder. Furthermore, in order to demonstrate that the nature of phenomena is to be personally realized (pratyātmavedya), they remained silent without saying anything—this is a synonym for that very point.
This teaches the following: one must apply oneself earnestly to the master exactly as explained, because all accomplishments depend upon him. Therefore, it is stated in other tantras that for one who disparages the master, all accomplishments will turn out otherwise. "Postures" (stānasthāna) refers to the movements of the limbs, characterized by extending and contracting and so forth. "Seated postures" refers to the ways of sitting. "Application to activities" refers to the definite application to activities such as pacifying and so forth. "Withdrawal" refers to the conclusion.
Regarding the phrase "the ten," these are the ten suchnesses (tattva) of the maṇḍala and so forth. Since the Buddhas have taught that these are connected merely to the yoga of one's own deity, this demonstrates that it is a treatise in accordance with all the Buddhas.
The phrase "by the Victors of the three times, who are of one taste in compassion" is the concluding statement of the compiler. Regarding "the secret, the great secret, and wisdom," these refer to the maṇḍala and so forth; the ten aspects of suchness are the "secret." It should be connected with the preceding text as: "the authentic application endowed with the meditative union of one's own samaya-mudrā has been taught." Similarly, it should be connected as: "the ten aspects, such as the maṇḍala and so forth, which are connected to the great suchness of the five types of secrets, are the 'great secret'." Therefore, the passage beginning with "thus, by way of the three aspects" was spoken; by means of the divisions of the suchness of the maṇḍala and so forth, the essence of the heart is shown to be threefold. "The guru should explain it according to the samaya" means that for those who have superior devotion to suchness and so forth, it should be taught with the gradual preparation of suchness and so forth; if it were taught otherwise, contrary to their devotion, the samaya would be impaired and they would be deceived. The teaching of suchness and so forth itself is expressed in the passage beginning with "for sentient beings," and so forth. The "stage of yoga" is the stage of the yoga of one's own deity alone. The "stage of superior yoga" is the stage of the yoga of one's own deity endowed with the authentic application of the samaya-mudrā.
The stage of Mahāyoga is the sequence of one’s own deity, which is the nature of the five secrets. Through these, the maṇḍala rituals and so forth are taught in brief, with only a slight indication of the suchness of the maṇḍala and other points as they occur in their respective contexts. The ten aspects of suchness, such as the maṇḍala explained here, should be understood extensively from the mouth of the master; they are not written here for fear of excessive length.
In order to show that the suchnesses just explained exist everywhere, the text says, "of these," and so forth. The phrase "of these" refers to the clear distinctions made regarding the suchness of the maṇḍala and so forth.
Regarding the statement, "it causes all samayas to degenerate," and so forth, it should be applied here in this way: one should engage in the conduct of awakening by relying on the accumulation of merit, taking as one's objects those things that are praised and pleasing because they provide supreme benefit to sentient beings. If one is deceived and does not teach the authentic way, one will degenerate and exhaust the samayas, such as those of Vajrasattva and others. When one's samayas degenerate, one is seized by māras, ḍākinīs, and so forth. Then, having been killed, even after that person has died, they will go to the inexhaustible lower realms, such as the Avīci hell.
Regarding the phrase "having understood": because deceiving sentient beings is a great fault, one should therefore cause them to correctly engage in the path of the Tathāgata. By means of hearing [the teachings] again and again, one should cause them to grasp them, and by bestowing the pith instructions just as they were heard, one should gradually apply and introduce sentient beings to the Mahāyāna way of Secret Mantra, such as relying upon that very [path].
In order to show that it is difficult to attain enlightenment if a yogi who has entered the Vajrayāna lacks enthusiasm for recitation and meditation, and in order to generate enthusiasm for accomplishing the siddhis as explained at the end of the tantra, it is said: "Whoever does not exert themselves in this..." and so forth. One should understand that if, having obtained the hearing, knowing, and realization of the nectar-like taste of the Secret Mantra way as explained, one does not apply oneself to recitation and meditation in order to destroy negativity, how could one attain manifest enlightenment through ascetic practices and the like? The meaning is that this refers to those who are unable to apply themselves through an easy method; it is not that they lack joy.
Having refuted that there is no enlightenment through any other way, now, in order to show who should practice the yoga, it is said: "The single yoga..." and so forth. One should understand any yoga, such as that of Vairocana or others, and...
Having gone to a place devoid of people, free from the thorns of noise and the like, and having eliminated all distractions, one should ensure that the individual who engages in recitation and so forth—by means of whatever ritual for the various types of accomplishments—obtains and attains the accumulation of merit that possesses the power to benefit sentient beings and is endowed with the qualities of a buddha, such as the ten powers and the fearlessnesses.
What is the distinction of the yoga? To demonstrate that distinction, it is said, "meditating on the selflessness of phenomena," and so forth; this refers to the wise who have realized the selflessness of phenomena. "By the manner of the play of insight and wisdom" means the playful sport of insight and wisdom together with skillful means. "One should make offerings to the Principal, who is the nature of the five secrets, through emanation and reabsorption" means that one makes offerings by means of the practice of meditating on one's own chosen deity, the Principal who is the nature of the five secrets, through the emanation and reabsorption of flowers and other offerings to the buddhas.
Furthermore, to demonstrate the distinction of that very [yoga], it is said, "all things," and so forth. Since, in the ultimate sense, all things are of the nature of non-existence, there are the ten bases, such as the suchness of the maṇḍala. By familiarizing oneself with the sequential application of Vairocana and the others, one realizes the meaning of all things, which are the bases of the ten suchnesses.
Regarding the empowerment by means of the vajra and lotus according to the Guhyatattvavindu (Secret Essence) system: one should cultivate the conviction that the essence of excrement, urine, and so forth, is transformed into the essence of Vairocana and the other [Buddhas]. Having performed the purification and other rites, one should partake of them daily. Through the inconceivable skillful means of the Buddha, even by this very method, the result will be excellently bestowed. By reflecting that "this is the nature of the Secret Mantra (mantra-dharmatā)," one brings joy and satisfaction through the five nectars (pañcāmṛta).
Regarding the phrase "one brings joy through the five nectars": some say it is the concordant cause of the five wisdoms, such as the mirror-like wisdom (ādarśa-jñāna). Thus, the five nectars are the essence of the five families, and by means of them, one brings joy; this is as explained previously.
Regarding the phrase "by keeping the secret dharma secret": this means that it should be kept extremely secret and hidden from below. It is not taught to those of inferior fortune, but is instead maintained in concealment.
Regarding "forms, sounds," and so forth: these refer to all forms to be seen by looking or touching, and all things to be heard by the ear. "Touching" refers to contact with tangible objects. By engaging in these five qualities of desire (pañcakāmaguṇa) and abiding in yoga, one seeks the state of a Buddha such as Vairocana and the others; therefore, they are called "desires" (kāma). Because one trains in and familiarizes oneself with that very state, they are called "qualities" (guṇa).
Their aspects are the characteristics of reflections and so forth; by contemplating the yoga of eating and so forth, and by meditating on the application of one’s own deity, one acts and engages in conduct, which is the manner of realizing and comprehending everything. This is what is shown: the yogi should everywhere accomplish the five objects, such as form and so forth, as having the nature of Vairocana and the other [deities].
"By means of the gaze and the fist, all sentient beings are brought under control." Here, "gaze" means looking, and "fist" means the binding of the hands. By this illustration, the movement of the eyebrows and so forth are included; because all sentient beings are brought under control by those methods, it is so called. This shows that when the yogi acts through a non-equipoised application, at that time, by means of looking and so forth, they assume the divine pride of their own deity and bring all sentient beings under their own power, contemplating them as being of that very nature. Then, when the self and so forth have become servants, at that time, by binding the directions oneself and exerting oneself in recitation, meditation, and so forth as before, one should enter the practice after having obtained the signs of accomplishment. The "chapter" is the term used for the sequential division of the text that teaches all the rituals—the methods for the activities of all accomplishments, such as the wheel and so forth.
Regarding the phrase "When the Blessed One had spoken thus," and so forth: because the Blessed One had taught the tantra, they saw the perfect meaning in its entirety and their minds became joyful. The world, including the gods, humans, and asuras, was filled with manifest delight. Having heard exactly what was spoken through the cognition of their own hearing and having taken it to heart, they heard it from the Blessed One Vairocana; thus, Maitreya and the others became manifestly joyful. The word "praised" indicates that it is complete.
The Extensive Explanation of the Great King of Tantras, the Net of Magical Illusion, composed by the great learned master Ānandagarbha, is finished. It was translated, edited, and finalized by 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.