Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This work serves as a detailed exegetical commentary on a tantric text dedicated to the recitation of the names of Mañjuśrī. The author's primary objective is to decode the symbolic and technical language of the root tantra, transforming a ritual list of names into a comprehensive map of Buddhist metaphysics and iconography. The text operates by breaking down specific epithets and phrases—such as those describing Mañjuśrī's physical form, his role as the Lord of Speech, and his relationship to the five Buddha families—and explaining them through the lens of non-dual cognition and emptiness. By doing so, the work commits the reader to a view where the recitation of names is not merely a devotional act, but a method of realizing the non-duality of subject and object. The argument posits that Mañjuśrī embodies the synthesis of all wisdom families and the capacity to destroy the formative factors of ignorance, thereby leading the practitioner toward the state of a primordial Buddha.
Provenance
About this text
A detailed commentary on the recitation of the names of Mañjuśrī, the 'jam dpal mtshan brjod kyi bshad 'bum bzhugs/ is a work of the classical Tibetan period. It is attributed to the Indian author Smṛtijñānakīrti, also known as Thagana. The text was translated into Tibetan by Smṛtijñānakīrti and is preserved in the Tengyur, volume གུ, where it comprises 103 pages as part of the Yoga Tantra Treatises collection. The work functions as an exegesis on a root tantra, specifically the Māyājāla, which is described as a vajra song of six thousand stanzas. It argues for the singular efficacy of Mañjuśrī's name, asserting that a single prostration and recitation of the name of the venerable Mañjuśrī yields merit far exceeding the recitation of the names of as many Buddhas as there are grains of sand in the Ganges. By decoding the symbolic language of the root tantra and explaining the nature of the term 'gentle' (mañju) as the absence of coarse afflictions, the commentary transforms a ritual practice into a metaphysical study. Scholars and serious readers consult this text to understand the technical framework of the Yoga Tantras and the specific merit-based logic underlying the devotion to Mañjuśrī.
Cite thisAnuvāda, “An Explanation of the Terms in “The Recitation of the Names of Mañjuśrī”” (Toh 2538), machine draft, 2026.https://naxiai.com/tibetan/works/toh2538
Summary & commentary
Significance
The work is significant for its synthesis of Kriyā and Yoga tantra perspectives on Mañjuśrī, illustrating how a single deity can be interpreted across different tantric levels. For the modern reader, it provides a precise example of how Tibetan scholasticism applies philological analysis to ritual texts to extract philosophical meaning.
Structure
Passages
Section
Description
1-13
Introduction and General Definitions
Establishes the superiority of the tantra, defines the nature of Mañjuśrī's form, and explains the roles of the Teacher and the compiler.
24-116
Metaphysical and Iconographic Analysis
Detailed explanations of the nature of self, the function of the five Buddha families, the concept of the magical net, and the symbolic meaning of Mañjuśrī's attributes.
127-134
Classification and Epithets
Discusses the hierarchy of the Mantra Vehicle and provides a final analysis of the various names and titles attributed to the deity.
Themes
Non-duality and Emptiness (9, 47, 70)
Tantric Iconography and Symbolism (4, 8, 116)
The Five Buddha Families and Wisdoms (10, 35, 81, 133)
The Nature of Omniscience and Speech (11, 13, 105)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaAn Explanation of the Terms in “The Recitation of the Names of Mañjuśrī”·
The Hundred Thousand Explanations of the Chanting of the Names of Mañjuśrī.
Homage to the noble Mañjuśrī Kumārabhūta. This "Chanting of the Names of the Noble Mañjuśrī" is a tantra that condenses the essence, and is thus superior to other tantras. "Gentle" (mañju) refers to the absence of the piercing pain of the hard and coarse afflictions. Because all excellent qualities arise from that, it is "glorious" (śrī). Alternatively, there are three types: the Mañjuśrī of the natural cause, the Mañjuśrī of the path of meditation, and the Mañjuśrī of the ultimate fruit. These are applied respectively to those who are bound by all fetters, those who are not free from some [fetters], and those who are free from all [fetters]. The meaning of the "Chanting of the Names" will be shown repeatedly below.
The word "then" (atha) is the term atha; it is said to appear at the beginning because it is an auspicious word. Alternatively, some maintain that the meaning of "Then the glorious Vajradhara" refers to the generation and completion stages of the Mother Tantras. In this view, it is the term atha vajradhara śrīman. A refers to the short a at the navel, which exists as the nature of the fire of caṇḍālī with a tactile sensation of heat. Tha refers to the crown wheel of great bliss, which exists in the shape of the reversed letter tha of the bodhicitta. Vajra means "indestructible," referring to the descent of bliss at the navel and the subsequent blazing and dripping, which is indivisible. Dhara means "to hold," meaning not to be separated from that. Śrī means "glory," because all excellent qualities arise from it. Thus, it is applied to the Mother Tantras as "taming the mind, the one to be tamed." Alternatively, some...
In the Mañjuśrī-kriyā-vīra-siddhi, it is stated that if one were to recite the names of as many Buddhas as there are grains of sand in the river Ganges and prostrate to them for an eon or more than an eon, the merit of reciting the name of the venerable Mañjuśrī and prostrating to him just once would be far more distinguished. When the Blessed One said this, the assembly became doubtful, wondering whether this was of provisional meaning or definitive meaning. To sever such conceptual doubts, he spoke those words. Immediately thereafter, Vajrapāṇi made a request and petitioned him, and then [the text] says "Then" (atha). Master Līlavajra’s school maintains that this tantra is not an independent tantra because it lacks the conventional particles such as "Thus have I heard at one time" and instead begins with the single word "Then" at the head. They hold it to be a tantra connected to another tantra; for example, it is an explanatory tantra connected to others from the Vajraśekhara, as it begins with "Then the King Vajradhara," and it is connected to the twelve-thousand-verse Śrī-mahāmāyā-mūla-tantra, as it speaks of "Then the ḍākinīs" and so forth. Furthermore, the word "Then" is a term for Vajrapāṇi’s own designation, because Vajrapāṇi is the compiler of this tantra. If one asks: "How is it known that because he is the compiler, this word 'Then' is the compiler’s own words?"
The words "The Blessed One spoke" are the words of the Teacher; the words "requested" are the words of the retinue; and the words "compiled" are the words of the compiler. Thus, in the root tantra, the Māyājāla in six thousand stanzas, the Blessed One sang this vajra song. Because it was not sung in the Sanskrit language but translated into vajra words, the retinue of dull faculties did not understand it. Therefore, in order to accommodate that retinue of dull faculties, immediately and without interruption by any other activity, together with the retinue or companions of Vajrapāṇi numbering five hundred, they requested: "Please explain what was sung in song." This is the meaning of the request. The term atha refers to "immediately following." "Together with five hundred" means that, as it is stated in the Vajrapāṇi-abhiṣeka-tantra: "He received [the teaching] together with five hundred companions who were training under Vajrapāṇi," this establishes the definite number of companions. If one asks what the names of those five hundred are, they are all exclusively named Vajrapāṇi. Regarding the term "Infinite" (ananta): each of those five hundred has a retinue of five hundred; and each of those retinues also possesses three further retinues of five hundred each. Alternatively, because those five hundred have realized profound emptiness, they possess infinite qualities; this is the certainty of their names. "Hero" (vīra) means they cannot be overcome by others. "Difficult to subdue" refers to the three great gods and so forth, who must be tamed through suffering. "Taming" consists of two methods: the method of benefiting and the method of subduing. The latter is more extensive than the former, representing the distinction of enlightened activity.
"Terrifying" refers to the body of a wrathful deity; as it will be explained in detail below, "possessing the form of a wrathful body" refers to the specific characteristics of the form. "Vajra" refers to the hand-symbol; "peak" refers to the upper portion, and "supreme" refers to the finest part of the peak from which subtle rays radiate and pervade the entire expanse of space. When Vajrapāṇi rose from his seat to offer a supplication, the five hundred companions who were training under him likewise rose from their own seats. With their right hands, they repeatedly brandished and whirled vajras, signifying that they had attained mastery in using the Vajrayāna to deliver sentient beings from saṃsāra; this refers to the specific characteristics of the hand-symbols. "Insight" is emptiness, the profound ultimate truth free from all extremes. "Compassion" is the method of great mercy, the vast aspect. Through these two, the welfare of beings is accomplished. It is not that those beings possessed of hatred are unsuitable vessels; rather, from their entry into the maṇḍala of the Vajra family up to their entry into the maṇḍala of the Combined Families for those with an equal proportion of the five poisons, the accomplishment of their welfare is the most supreme among all ways of benefiting beings. "Joy" means that the teacher rejoices in the disciple who is to be tamed because they are a suitable match, and that the disciple rejoices in the wrathful body, which is the antidote for taming their own hatred. "Zeal" means being enthusiastic about taming those disciples. The terrifying attire of the wrathful body is now explained: it includes the great terrifier, the fierce laughter, the many heads, arms, and legs, the unlovely eyes, and so forth.
"Buddha activity" refers to the activity of the saṃbhogakāya and the nirmāṇakāya. The saṃbhogakāya performs activities other than teaching the Dharma—such as [displaying] the place, time, and retinue—while the nirmāṇakāya performs them even without teaching. Because they protect against obstacles to these two teachings or subdue the malevolent, the Vajrapāṇis are the guardians. Having bowed their bodies to the Blessed One, they requested: "Please explain whatever has been sung in song together with these companions." In connection with this request, the doubts of those companions were severed.
Regarding "Tathāgata," the term tathāgata applies to going, realizing, and speaking. To go higher and higher through the stages and paths as long as there are things to be abandoned is the perfection of abandonment. Having abandoned what is to be abandoned, knowing all objects of knowledge in their ultimate and conventional modes is the perfection of realization; these two are the welfare of oneself. To show the meaning of that realization to others is the perfection of the welfare of others.
"Bhagavān" (Blessed One) means one who has conquered the four māras, or one who possesses the qualities of excellence; thus he is so called. "Perfect" means that the welfare of oneself and others is completely perfected without exception. To those Buddhas who are thus perfected, those Vajrapāṇis offer their requests. Thinking that they might be making these requests by force or unwillingly, [the Blessed One] performed three prostrations and circumambulated three times.
All of them joined their palms, holding vajras shimmering at the tips of their fingers, and sat before him in a posture of devotion with their right knees touching the ground. They then spoke these words that follow:
This resolves the doubt regarding the manner of the request. As for the purpose for which it was requested, it is said: "O Pervasive Lord" refers to the Buddha, as he pervades all that is stable and moving. "Vajrapāṇi" does not require further explanation; "vajra" is emptiness, the profound ultimate truth. "Glorious" refers to the deities of the seven maṇḍalas; conventionally, it is the vastness that bestows excellent qualities, and he who possesses that is Vajrapāṇi. Furthermore, "vajra" signifies the indivisibility of the teacher, the retinue, and the compiler as being non-different. Thus, as it is said in the Hevajra Tantra: "I myself am the teacher, I myself am the Dharma," and so forth. "Holder" refers to holding the hand-symbol of the vajra as a sign of realizing the meaning of the unborn. This connects to the request: "Please explain that which was requested by Vajrapāṇi, who possesses such a self-characteristic or essence." Regarding "those difficult to subdue," there are two ways of engaging sentient beings in the Buddha's teaching: engaging them through the manner of benefiting them, and engaging them through the manner of subduing them. Here, it refers to engaging them through the manner of subduing—forcibly or through displeasure—those who cannot be tamed by peaceful means, such as the three great ones and so forth.
Furthermore, according to the Glorious Victory Over the Three Realms, in order to subdue Viṣṇu, the Holder of the Hook seized him by the heart and brought him forth. Viṣṇu then broke the hook and escaped, saying: "If we have broken the hook and the like and let him escape, what shall we, the Kings of Knowledge, do?" Thereafter, he was rendered unconscious by the bell and cast into the world beneath, the realm covered in ash, where it was prophesied that he would attain buddhahood. On his head, he was adorned with a crown resembling the crescent moon of the first day; this is the subduing through wrathful means.
The supreme among those to be subdued is Vajrapāṇi. This is connected to the request: "Please explain [the teachings], for he possesses such extraordinary enlightened activities." As for the "Hero," he is invincible. Among the three who rule the three worlds—above, below, and upon the earth—namely Jayanta (the Victor), Madhukara (the Honey-Maker), and Siddhārtha (the Accomplisher of Aims)—Vajrapāṇi is the Victor; this is the distinction of his enlightened activity.
"Vajra Lord" means one who has attained mastery over the Vajra Vehicle or the Vajra family. "King of Secrets" refers to one who is victorious over the secrets, such as the five afflictions and the five crimes of immediate retribution, or who is victorious over the uncommon samayas of the Vajra family and so forth. These include the liberation of those with hatred and the taking of the wealth of the stingy to offer to the Three Jewels and the Guru; such are the secret mamos. Because he is victorious over these, he is the "King of Secrets." The request is to be applied to one bearing such a name.
He possesses eyes like a blooming white lotus. "Blooming" (praphulla) means fully opened; the term mukha refers to the mouth, the gate, or the face. Here, it refers to the face and the lotus-like countenance, meaning he possesses such a distinction of sense bases (āyatana). This is connected to the request for instruction. As for repeatedly brandishing the vajra with his own hand, it is a sign of liberating sentient beings through the Vajrayāna. Alternatively, because many non-human beings had gathered in that assembly to create obstacles, he rose from his lotus and moon seat with a wrathful expression, baring his fangs and repeatedly brandishing the vajra. This was to intimidate the malicious non-humans who had arrived to obstruct, making them think, "Will this ill-natured one strike us with the vajra?" Thus, it was to strike terror into the wicked. This is connected to the request: "Please explain [the deity] endowed with such distinctive hand symbols." By this, the requester is identified. "Frowning" (bhṛkuṭī) means possessing the ornament of moving waves of frowns, with an open mouth and bared fangs. Such a companion and so forth are later called "yogins" or "great meditators" of the characteristics (lakṣaṇa) school. It is for the benefit of this life and the sake of the next, out of compassion for both this and future lives. "Magical Net" (māyājāla) is applied to the cause, path, and result. Here, there are three: the cause as the Magical Net, the path as the Magical Net, and the result as the Magical Net.
Furthermore, the cause is the non-dual cognition itself appearing as a variety of things, and thus it is the "magical net" (māyājāla). At that time, although it is obscured by adventitious stains, it is not separated from the cause of unborn emptiness; because it is connected with that, the "net" (jāla) is free from the bonds of partiality. Even though the maṇḍala of the fifty-three deities appears before one without being separated from certain aspects, because it is not separated from the seal of the empty nature, it is called the "Magical Net." As for the result, when the five bodies, the five wisdoms, and the nature of phenomena (dharmatā) appear as the five families of the five Buddhas and so forth, being of one taste within the bodhicitta, they are not separated from the seal of emptiness, and thus it is called the "Magical Net." In this context, "net" means: "By this path, may I by all means attain that result, manifest and perfect enlightenment"—this is for one's own benefit. The afflictions are the six root afflictions: attachment, pride, anger, ignorance, views, and doubt. These disturb, muddle, and exhaust the innate, uncontrived mind, causing it to sink into the mud of ignorance. For the sake of such sentient beings in saṃsāra, from whom it is difficult to emerge, this is for their benefit; this is the provisional result. The unsurpassed result is the ultimate; in order to attain that, the request "Please explain" is made, which is connected to the prayer. This clears away the doubt regarding for whose sake the request was made. To the thought of "Who requested it and to whom was it requested?" it is said: "The Perfect Buddha, the Blessed One." "Family" refers to the Tathāgata family. "Buddha" is Vairocana. "Wisdom" is the expanse of phenomena (dharmadhātu).
Likewise, the Guru of Beings is Ratnasambhava, the wisdom of equality. The Teacher is Akṣobhya of the Vajra family. The Mirror-like Great Samaya is the Bodhisattva Vajrasattva, who has become of one taste; the knowledge of that very state is Amitābha, the discerning wisdom. The knowledge of the faculties and intentions is the Karma family, the all-accomplishing wisdom. The Supreme is the five families, or the six when the Bodhisattva Vajra family is added; or likewise, the five wisdoms, or the six when the nature of phenomena and the bodhicitta are added; or the five Sugatas, or the six when Vajrasattva is added—this is called the Supreme Teacher.
In that regard, why is Vairocana called the "Perfect Buddha"? Because he abides as the very embodiment in which all the welfare of self and others is perfected. If one asks, "Are the other families not then incomplete in their welfare for others?" there is no such incompleteness in the other families either; however, this [title] is intended in terms of a specific aspect of their qualities. One should draw out such points of contention in the same manner.
In this context, "Beings" refers to the Body, Speech, and Mind. "Guru" refers to the qualities, and because he abides as the very essence of Ratnasambhava, he is so called. "Teacher" refers to Akṣobhya, who teaches his own suchness to others; as it says in the Navakaṭāha: "The Vajra-Uṣṇīṣa is that which acts to teach the suchness of its own essence." "Samaya" refers to the Bodhisattva Vajra, who does not transcend the meaning of emptiness and is the great pervasiveness of the five wisdoms or of all things; therefore, he is called by that name.
Regarding the phrase "knower of suchness": it is so called because he knows the specific nature of phenomena (dharmatā) for each individual phenomenon (dharmin), or alternatively, because he knows the very samaya of the Teacher of the higher [vehicles]. Because he knows all the faculties of the individuals to be trained—whether superior, middling, or inferior—through the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), he is "Siddhārtha" (the Accomplisher of the Goal). Thus, the request "Please explain to such a supreme teacher of the single taste" is made, and by this, the doubts regarding the object of the inquiry are severed.
If one wonders what the actual essence of the request is, it is as follows: "The supreme nāma-saṃgīti of Mañjuśrī-jñānasattva," and so forth, as will appear below. In that regard, one might ask: what is Mañjuśrī? What is Jñānasattva? And what is the nāma-saṃgīti?
Regarding what Mañjuśrī is: is one asking from the perspective of philosophical tenets (siddhānta), or is one asking about the Mañjuśrī of the actual mode of being? If one asks what the Mañjuśrī of philosophical tenets is, there is disagreement from the Śrāvakas up to the Mahāyoga. According to the Śrāvaka tenets, Mañjuśrī is asserted to be an ordinary person of the same continuum as a noble being, appearing like an eight- or sixteen-year-old boy. According to the tenets of the common vehicles, he is asserted to be a Bodhisattva of the ten grounds included within the path of training, of a single continuum. According to the uncommon Mahāyāna scriptures, because he is one who attained Buddhahood immeasurable eons ago and is included within the ground of no-more-learning (aśaikṣa-bhūmi), he is asserted to be one who, for his own sake, assumes the aspect of a Bodhisattva of the ten grounds.
In the Kriyā [tantras], Mañjuśrī is asserted as the one who assumes the causal family aspect from among the three families. In the Yoga [tantras], when the Supreme Buddha emanates upon the summit of Mount Meru, the second bodhisattva of the western direction, known as Vajratīkṣṇa, is asserted as Mañjuśrī. In the Mahāyoga, the very nature of the dharmakāya is asserted as Mañjuśrī; he is also called Samantabhadra and Śrīmahāsukha. Here, however, the Mañjuśrī of the actual mode of being is shown. Regarding the meaning of the question "What is that?"—it is the five aspects of wisdom and the nature of phenomena (dharmatā) as the awakened mind (bodhicitta), these six becoming of one taste. Furthermore, as stated above: "The wisdom body of the Blessed One." The mirror-like wisdom is the Great Uṣṇīṣa; the wisdom of equality is the "Lord of Speech"; the discriminating wisdom is the "Body"; and the all-accomplishing wisdom is the "Self-Arisen Dharmadhātu." The nature of these as being of one taste is the very essence of Mañjuśrī.
Regarding that, why is the mirror-like wisdom called the "wisdom body" (jñānakāya)? "Body" (kāya) means that which acts as a support; because that wisdom acts as the support for the five wisdoms, it is so called. Alternatively, "mirror-like" means clarity; because it acts as the support for the reflection of the Buddha's body to appear, it is so called. Apply the same logic to the subsequent terms. The "Great Uṣṇīṣa" is the crown protuberance of the Tathāgata; because it appears as the crown ornament of the five families, such as Ratnasambhava, it is so called.
The Lord of Speech is so called because, from the form of the individual discernment up to the omniscience itself, he knows the specific nature of each phenomenon; since the words that express these arise, he is their lord. Alternatively, because the full extent of all that can be known appears to and is realized by the individual discernment, the expression of that arises; therefore, that individual discernment is called the Lord of Speech. The Wisdom Body is called "wisdom" because it is the activity of the Body, performing the welfare of others through the all-accomplishing [wisdom]. "Self-arisen" refers to the fact that at the very moment of awakening within the expanse of phenomena (dharmadhātu), all afflictions and the phenomena of cyclic existence are cast off and discarded, and the fruit arises of itself; thus it is so called. By this, Mañjuśrī is identified.
If one asks what the "wisdom being" (jñānasattva) refers to: ultimately, it refers to the essence or nature of the non-arising wisdom that is the mind of all Tathāgatas. Conventionally, it refers to the seven wisdom beings who reside in the hearts of the seven principal deities of the maṇḍala, appearing in forms characterized by names such as Arapacana, along with their respective colors and hand-symbols. As for the "abode," it is that very same [nature] in terms of both the ultimate meaning and the conventional abode.
If one asks what the "name" refers to: its own essence is without defining characteristics. If one searches for the vastness of the various conventional appearances, that very [essence] is not found as anything at all. This non-duality of the profound ultimate meaning is called "the single non-dual." If one divides that own essence, there are the profound and the vast. If one divides them into concise and extensive categories, there are the one hundred and eighty-six names and so forth for the condensed family. As it will be said below: "The profound meaning is vast."
Why are these two called "profound" and "vast"? The reason for applying these terms is that they are "unparalleled in their great purpose." It is profound because emptiness is without equal or peer. It is vast because, conventionally, it appears as the deities of the seven maṇḍalas and performs the great purpose of benefiting those who are deluded by the seven maṇḍalas and so forth, entering into their respective maṇḍalas. Regarding the function of its name, it is "utterly peaceful": through its vast name, it pacifies the afflictions of sentient beings, and through its profundity, it pacifies the objects of knowledge. What is meant by "supreme"? It is as stated below: "In the beginning, middle, and end." At the beginning, one is inspired by hearing it; in the middle, one rejoices by reflecting on it; and at the end, one attains pliancy through meditation. Therefore, it is supreme. What is meant by "perfect expression"? It is as follows: in the past and so forth, it was spoken by Dīpaṃkara and others; in the future, it will be spoken by Maitreya and others; and now, Śākyamuni speaks it. Thus, it is always and uninterruptedly recited by the Buddhas of Sukhāvatī and Padmāvatī. Without the conceptual thought of "I am reciting," they naturally express the profound meaning. In the pith instructions, the Vajradharas always sing it in their vajra-throats. Although they lack the conceptual thought of "I am speaking," the natural sound of the dharmadhātu constantly emerges. Therefore, it is the "perfect expression." Regarding the "great tantra," it is the Mañjuśrī-mūla-tantra-māyājāla in six thousand verses.
This is the meaning of the request: "O Great Vajradhara, please explain the meaning of the vajra song that was sung with joy regarding the realization of the infinite holders of the realization of the Secret Mantra's meaning."
Regarding the term "Protector" (mgon po): it refers to the Buddhas of the three times who have become the protectors of wandering beings. Among all the one thousand and two Buddhas of the Fortunate Aeon, the eldest of the thousand sons of King Dhṛtarāṣṭra is Vajrapāṇi. The youngest is Ānanda; these two serve as the compilers of the Great and Lesser Vehicles. Brahmā is an emanation of Ānanda and thus compiles the Lesser Vehicle. Vajrapāṇi, however, is the master who upholds the secrets from the Great Vehicle down to the Śrāvakas. Therefore, he made a vow: "Until all sentient beings have definitely emerged into nirvāṇa, or until I myself have definitely emerged, I shall not let [the teachings] be lost, but shall hold them with a firm mind free from deceit."
Furthermore, for the sake of others, he requested: "I wish to explain to sentient beings in a manner appropriate to their specific inclinations, having abandoned the obscurations of the afflictions through the gateway of the extensive name, and having abandoned the obscurations of the knowable without exception through the gateway of the profound name." After the yakṣa Vajrapāṇi, the Lord of Secrets, together with his retinue, had thus addressed the Blessed One, he bowed his body, joined his palms, and stood respectfully before him.
This concludes the first chapter, which analyzes the sequence of the request.
Then, as before, these are the words of Vajrapāṇi, for he is the compiler of this [tantra]. One might wonder if they are redundant because they are the words of the compiler, but they are not. They are connected to the fact that immediately after the request was made, the Blessed One spoke again to the Lord of Secrets. The meaning of "Blessed One" (Bhagavān) and "Perfect Buddha" has already been explained. Regarding "Śākyamuni," he is so called because he is the "capable one" (muni) of the Śākya royal lineage, or because he has mastered the three doors of body, speech, and mind. "Two-legged" refers to the supreme among gods and humans. It is connected to the phrase: "That Teacher, the supreme among such, spoke again to the Lord of Secrets." By this, the speaker is identified. In some instances, there are cases where the Buddha blesses the tongues of others and causes them to teach the Dharma; however, in this case, it is said that the Blessed One himself spoke again from his own mouth. As for "excellent tongue," the Blessed One’s tongue is the source from which all the sublime Dharma, such as the three wheels of Dharma, arises; therefore, it is called the "excellent tongue." Regarding "long," some maintain that the tongue is so long and thin that it covers the face; here, however, it is long, vast, and wide, and by extending and stretching it, he performs the purpose of generating the mind of enlightenment and so forth for migratory beings. It illuminates the three worlds—above the earth, upon the earth, and below the earth—and [overcomes] the afflictions, the aggregates, the Lord of Death, and...
Having subdued the Māra of the sons of gods—the enemies who create obstacles—and in order to purify the suffering of sentient beings who have gone astray, as well as to cleanse all the sufferings of the three lower realms, he granted their request. Following this, he taught the Dharma and displayed a smile accompanied by rays of light. Regarding this, the preliminary signs of teaching the Dharma include the emission of light rays, the extending of the tongue, the display of a smile, and entering into meditative absorption; since there are many such signs, this smile is shown as one of them. Through this, the manner of his speech is understood.
As for the "Brahmā-like voice," it is so called because the Blessed One has abandoned the afflictive obscurations and the obscurations to knowledge. Alternatively, the voice of the god Brahmā is melodious and delightful, and because it is heard throughout the three worlds, it is also a "great voice." Because a single voice can convey many meanings, that voice is also of great quality. Likewise, the voice of the Blessed One is also melodious and pleasant; because it is heard by all the gods residing in the three worlds and the six realms, it is a "great voice." Because a single voice can convey many meanings, that voice is also of great quality. This is illustrated, for example, by the story of the Sūtra of the Yawn. When the Blessed One let out a single yawn, "Hya-tshri," at the door of a sick man's house, the patient understood it to mean: "If one does not part from the precious life-force, illusory wealth can be found even if sought." The patient's wife understood it to mean: "Since there is no certainty where one will go in the next life, apply yourself earnestly to the present one." The physician understood it to mean: "Compassion is the trunk of wealth."
"Be not devoid of compassion"—this is how it should be understood. By this, the distinction of the words is understood. Vajrapāṇi has been explained above. As for "power," it refers to the secret lord of yakṣas, the embodiment of the combined might and power of all buddhas; to him, the Buddha spoke these subsequent words, which is the understanding of the speech.
If one wonders what the essential nature of the meaning to be spoken is: "I shall properly teach you that which is of great significance, which is connected to the cause of Mañjuśrī’s wisdom and is of great benefit when its name is uttered. Listen with one-pointed mind, free from the defects of an unfit vessel." This is an exhortation to lend an ear. "Compassion" refers to possessing the method of great pity; thus, he asks you for the sake of benefiting migratory beings. "O glorious Vajradhara, well done! O Vajrapāṇi, well done!"—thus he grants two "well dones." Therein, the former "well done" is the excellence of the welfare of others, and the latter is the excellence of one's own welfare.
Why is it "well done"? "Of Mañjuśrī, the one with a body of wisdom"—this is connected to the body of the wisdom-being Mañjuśrī. "Uttering the name" means that you who strive to listen to me are "well done." "O Lord of Secrets, because of that reason of excellence, I shall properly analyze and teach it to you. Make yourself free from the three defects of a vessel—a leaking bottom, being turned upside down, and being impure—and listen with one-pointed mind without distraction."
If one asks, "What is the Dharma to be taught?" it is that which is "of great significance." Why is it of great significance?
It purifies and dispels negativity. The obscuration of afflictions is purified through the vast gateway of meditating on the maṇḍala of deities, while the obscuration of the knowable is dispelled through the profound. Alternatively, the negativity of the afflictions is dispelled by the perfection of primordial wisdom (jñāna). "The Blessed One" (bhagavān) is an address; it is excellent that the Teacher speaks in such a manner. "I shall do so" is the acceptance of the command. This concludes the second chapter of the subsequent discourse.
"Then" (atha) refers to the immediate sequence; it means that immediately after the previous discourse, without being interrupted by any other activity, he beheld and remained [in the state of] the six families. As for who beheld them: the Blessed One, the supreme among two-legged beings, the teacher of gods and humans, Śākyamuni, beheld them. If one were to apply the terminology according to the commentary or the pith instructions of the master Līlavajra, the six families are: the Compendium Family, the Action Family, the Tathāgata Family, the Lotus Family, the Vajra Family, and the Bodhisattva-Vajra Family, as well as the Jewel Family. According to the sūtra’s own system: "All the great families of secret mantra, the family of those who hold secret mantras and vidyā-mantras, the mantras of the three families, the family that beholds the world, the family that illuminates the world, and the supreme family of the Great Seal (mahāmudrā)—he beheld them with the great family of the Uṣṇīṣa, and thus the names are assigned to the aforementioned in successive order."
Regarding that, if one asks why the Compendium Family is called the "great family of secret mantra":
Regarding the term "Secret Mantra" (guhyamantra): the word mantra is derived from mantrayate, meaning "to protect." It protects the afflicted mind, or it is mān, meaning the Great Vairocana who, by subsuming the categories of all that is to be known, protects against afflictions in general; thus, it is the "Secret Mantra Family." It is "Great" because it is accomplished by all and subsumes all families; having gazed upon that greatness, the Lord of Speech spoke in verse, and this is connected to the statement that the fourteen verses on the sixty-six [deities] beginning with the Buddha, which summarize the families, are taught below.
As for the phrase "the family of those who hold Secret Mantra and Knowledge Mantras": why is the Action Family (karmakula) called by that name? It is because the Action Family is distinguished; the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna) is distinguished by its performance of the welfare of others, and thus it is called "protecting the mind." If one asks, "Do the other wisdoms not perform the welfare of others?" they do, but they do so by applying their qualities in a partial manner.
"Knowledge Mantra" (vidyāmantra) refers to dhāraṇī. It is so called because it "holds" or "retains" the dhāraṇīs of words, meanings, mantras, and mudrās; thus, it is the "Dhāraṇī Family." Why is that? It is because of "origination" or "holding." When Amoghasiddhi is the principal, he holds the crossed-vajra (viśvavajra) in his hand as a gesture of granting refuge, and his retinue also holds crossed-vajras. Since the elements that originate that family also become the two crossed-vajras, and since all are produced by that, it is the "Family by Origination." Having gazed upon that family with great regard, he spoke in verse: "That which is to be realized by all Buddhas..."
From this point, it is said that fifteen verses are spoken below. Applying this analogy, it should be connected to all the families and verses. Regarding the "three families," this refers to the Tathāgata family. If one asks why it is called the "three families," it is because it is the nature of the union of the three: body, speech, and mind. Having observed that, from the words "The great Buddha Vairocana" down to the end, twenty-five verses minus one line are spoken. Regarding "Beholding the World," this is the family distinguished by the lotus, the Lotus family. If one asks why the Lotus family is called "Beholding the World," it is because it beholds the world with compassion and beholds the transcendent with wisdom; since it beholds constantly with these two eyes, this refers to the Avalokiteśvara family. "Family" means source and holder. Having observed that, it is connected to the forty-two verses spoken from "Perfectly selfless" down to the end. Regarding "Illuminator of the World," this refers to the Vajra family, the mirror-like wisdom. If one asks why it is called that, it is because all phenomena appear as reflections and are made manifest within that mirror-like wisdom; yet, although they appear, there is no conceptualization that thinks, "They appear." Even though they are non-existent, their appearance is uninterrupted, and for that reason it is called so. "Family" means holder, and the "great elements" are great in relation to body and speech, because they are the mind. Having observed that, it is connected to the ten verses spoken from "Vajrabhairava" down to the end, plus one additional line. Regarding "Mahāmudrā," this refers to the Bodhisattva Vajra family.
Why is it called that? A "seal" (mudrā) is that which stamps. Because that bodhicitta, which is empty by nature, stamps everything from form and feeling up to omniscience, and because all things are empty of their own inherent essence. "Great" (mahā) means pervasive; there is nothing it does not pervade. "Family" (kula) is so called because when the Bodhisattva Vajra is the principal, the deities of the gathered families emanate from his heart, or because they hold a portion of him. "Supreme" (parama) is because the bodhicitta is the essence of emptiness and non-arising. Having perceived that, the names of the gathered families were also spoken—this is the connection. Regarding the term "Great Family" (mahākula), its family is the Jewel Family, the Buddha is Ratnasambhava, and the wisdom is the wisdom of equality. Why is he called Ratna-uṣṇīṣa? Because he is distinguished by the family of qualities, he is the "Great Family." Since this very [wisdom] appears as a jewel uṣṇīṣa crown upon the heads of all, he is also called the "Family of the Great Uṣṇīṣa." Alternatively, "family" refers to the fact that when Ratnasambhava is the principal, the fifty-two deities of the retinue arise from becoming jewels; thus it is the family. The hand symbols also hold only that, so it is that very family. Regarding that, the Buddha Śākyamuni, having gazed intently, the Lord of Speech spoke in verse the names of the Jewel Family: "The supreme accomplishment of desired aims..."
From the words "Thus..." up to "...twenty-four verses were spoken, lacking one line," the connection is established. This concludes the third chapter, the "Detailed Analysis of the Stages of Vision."
The word "from" (nas) at the end of the preceding line is used for metrical purposes; it should be understood as "then" (de nas). This connects to the statement that immediately following the stages of vision, without being interrupted by any other activity, the Lord of Speech, the Blessed One Śākyamuni, spoke these stages of the pith instructions for manifestly awakening through the Māyājāla in seven-syllable verses.
From the "King of Secret Mantras" Vajratīkṣṇa up to Arapacana, the six mantras of the wisdom beings (jñānasattva) and the twelve vowels (āli) were spoken. In this context, "king" refers to the mantras of the wisdom beings because they are the essence of the dharmakāya. The "six" refers to the mantras from Vajratīkṣṇa up to Arapacana.
Regarding "non-dual," the Guhyasamāja states: "That which is non-existent is insight; method is the nature of existence." Thus, in the Mantra system, method and insight are asserted to be non-dual, whereas in the Pāramitā system, they are asserted to be the duality of subject and object. In the latter, the nature of the apprehended object is empty of intrinsic essence; by realizing the apprehended object as empty in that way, the apprehended is reversed, and with the reversal of the apprehended, the apprehender naturally ceases. Here, too, because they are non-dual, self-knowing awareness is self-empty and self-arisen.
If one asks what is meant by "self" and how it is known, it is because one knows one's own nature to be unborn; thus, this "phenomenon of non-arising" was spoken. Regarding the syllables a ā and so forth, these are the venerable Mañjuśrī appearing in the form of the āli and kāli vowels and consonants to act for the benefit of sentient beings. Among the sixteen āli vowels, the fact that twelve appear here is a sign symbolizing the twelve grounds (bhūmi). Regarding this, some masters assert that the twelve grounds consist of the two grounds included in the stage of ordinary beings' conduct through aspiration and the ten grounds of the training bodhisattvas, plus the ground of the Buddha. However, according to the system of the master Līlavajra, the Buddha grounds themselves are asserted to be twelve: the ground of Universal Radiance, the ground of Nectar Radiance, the ground of Space Radiance, the ground of Vajra Radiance, the ground of Jewel Radiance, the ground of Lotus Radiance, the ground of Action Radiance, the ground of Incomparable Radiance, the ground of Exemplary Radiance, the ground of Wisdom Radiance, the ground of Omniscient Radiance, and the ground of Yogic Gnosis Radiance. These twelve grounds are symbolized respectively by these twelve āli vowels.
If one asks why these alone are used as symbols, one might reply: "Well, smoke also symbolizes fire; since smoke arises only from fire, there is a causal relationship between them." In this case as well, there is a relationship between the symbolized and the symbolizer. If one then asks, "If that is so, how is it known that smoke is also like that?" and if one replies, "It is established as the pervaded and the pervader within a kitchen," then these too are established by scripture. In the Vajra Essence Ornament Tantra, the twelve Buddha grounds are taught.
That great stage of Universal Radiance is like the orb of the sun. The Nectar Radiance is like the moon. The Space Radiance is like space. The Vajra Radiance is the delighter of the mind. The Jewel Radiance abides in power. The Lotus Radiance is pure by nature. The Action Radiance performs the welfare of others. The Incomparable Radiance has no example. The Exemplary Radiance is pierced by examples only conventionally. The Wisdom Radiance is unsurpassed. It is the omniscience of the full extent of phenomena; the yoga of wisdom is perfectly complete. It is called "individual self-cognition."
Now, if one asks why it is so stated in the tantras: why does smoke arise from fire? It arises in that way by the very nature of things (dharmatā); there is no other logic for it. If one asks why those stages are given such names: the sun shines and illuminates everywhere. Likewise, the omniscient wisdom also shines and illuminates everywhere. As it is said: "The vajra sun is the great illumination." Therefore, that stage is called Universal Radiance. Similarly, the moon is stainless: "Pure, clear, and stainless." Thus, the omniscient wisdom is free from the stains or conceptualizations of the afflictions. As it is said: "The vajra moon is the stainless light." Therefore, it is called Nectar Radiance. Alternatively, space is all-pervasive and limitless; likewise, the omniscient wisdom is also limitless. Space is understood as emptiness; through emptiness, the mind is understood; through the mind, self-cognition is understood. Therefore, it is called Space Radiance. Alternatively, "vajra" refers to the inner intention.
It is explained as "Vajra" (the Diamond). Thus it is said: the wisdom of omniscience is inseparable from the inner mind that is taught, and therefore it is called by that name. Alternatively, "Jewel" refers to the precious nature of the mind of equanimity appearing as a crown ornament; because it abides as the nature of the empowerment of all Buddhas, it is called by that name. Alternatively, "Lotus" refers to the wisdom of discernment, which, like a lotus born from mud yet unstained by it, is unstained by the mud of saṃsāra; therefore, it is called by that name. Alternatively, "Light of Activity" refers to the wisdom of all-accomplishing action, which performs the welfare of others; thus it is called the "Light of Activity." "Incomparable Light" refers to the wisdom of omniscience, for which there is no comparison. If there were a comparison, would it be a similar comparison or a dissimilar one? If it were dissimilar, it would be unfit to serve as a comparison. If it were similar, would it be similar in one respect or in all respects? If one says it is similar in one respect, then everything would become a comparison—for example, just as one might say a donkey and an ox are similar because they both have ears. If it were similar in all respects, it would not function as a comparison but would become the actual object itself. Therefore, the wisdom of omniscience is called "Incomparable." Alternatively, "Possessing Comparisons" refers to conventional phenomena such as all things being like an illusion and so forth. "Light of Insight" refers to the knowledge that discerns the specific and general characteristics of all things without confusion; thus it is called by that name. "Omniscience" refers to knowing the objects of knowledge in both their mode of being and their multiplicity. If one asks what the difference is between this and "insight" (prajñā), it is that the latter refers to a partial aspect of qualities.
Through the wisdom of yoga, one individually cognizes all phenomena and perfects them within the expanse of reality (dharmadhātu). If one asks what is cognized: all phenomena are cognized as mind, and the nature of mind is cognized. That nature is not established as anything whatsoever; thus, the twelve grounds are perfected therein. Furthermore, if those twelve grounds are condensed, they are subsumed within the five wisdoms. The five wisdoms, in turn, are subsumed within the single non-dual wisdom. If one elaborates, the five wisdoms produced by reversing that non-duality are the single essential nature of the twelve grounds.
Regarding the mantra from sthito to vartīnām, some masters such as Āryāśvaka maintain that it is the mantra for the condition of generating the body. However, the master Līlavajra himself maintains that it is not a mantra. In that regard: sthito is "stable"; hṛdi is "mind"; jñāna is "wisdom"; mūrdhni is "crown of the head"; rahaṃ is "I"; buddho is the qualification of "I"; buddha is "Buddha"; nām is "abiding"; tryadhva is "the three times"; and vartīnām is "dwelling." Taken together, it means: "I abide stably in the Buddhas who dwell throughout the three times." Thus, he maintains that it is not a mantra.
If one asks, "In what manner does it abide?" ultimately, it abides as the essence or nature of all Buddhas. If it did not so abide, it would follow that the deity lacks a mind, which is not the case. Conventionally, it abides as the essence of the three bodies of Mañjuśrī. Furthermore, the Sambhogakāya abides as the nature of the five-faced Primordial Buddha. The Nirmāṇakāya abides as anything whatsoever.
The elders, the youths, and those with a single body, and so forth, are diverse. As for the reflection of the Dharmakāya, conventionally, the wisdom beings (jñānasattva) are also present in front, distinguished by the seven families.
With the mantra Oṃ vajratīkṣṇa, there is the lotus family being, Amitābha, in whose heart resides the red one-faced, two-armed form named Vajratīkṣṇa, holding a sword in the right hand and a lotus in the left.
With Duḥkhaccheda, there is the vajra family being, Akṣobhya, in whose heart resides the blue one, with all hand-symbols being a sword in the right and his own insignia in the left, one-faced, abiding in the form that definitively cuts through all suffering.
Prajñā is the name for the crown of wisdom and primordial wisdom (jñāna). Jñānakāya is the wisdom body of the Tathāgata family, which belongs to the karma family. Vāgīśvara is the Lord of Speech, belonging to the ratna family.
The one named Arapacana resides in the heart of the bodhisattva of the vajra family, white, one-faced, and two-armed, holding a sword in the right and a vajra in the left. Yate namaḥ means "to whichever [it may be], homage." These two are joined to the feet of the preceding six. When those mantras are combined, they are called the wisdom being of the condensed families, who resides in the heart of Mahāvairocana, six-faced and two-armed, holding a sword in the right and a volume of the Mother of the Victors upon an utpala lotus in the left.
Regarding the phrase, "Endowed with the ornaments of the Buddha's emanations," this refers to the nirmāṇakāya being applied to the body, or—
Alternatively, by that very [mantra], all buddhas are adorned. This concludes the fourth chapter, the detailed analysis of the stages of instruction for the manifest awakening of the Māyājāla.
The two lines beginning with "In this way" (evam) are the recitation of the name of the wisdom-being (jñānasattva), the basis for the emanation. Regarding this, for one who has first performed the concise protection and so forth through the yoga of the name for one's own benefit, the name of the dharma of the combined families is emanated from the letter A at the heart of the three-tiered generation.
What is the definition of the wisdom-being? In what place does it abide? In what manner does it abide? From what cause does it arise? With what names is it endowed? If one meditates upon it, how does one meditate?
As for the definition: in terms of the ultimate meaning, it refers to the nature or essence of the minds of all buddhas, and its definition is as follows. In terms of the symbolic sign, it abides in the form of a face and hands. This is because it is stated [in the text] from "Excellent light, like the light of the autumn moon" up to "Endowed with the ornaments of the buddhas' emanations."
As for the place: it abides in the hearts of all deities. As for the manner: in terms of the ultimate meaning, it abides as the authentic wisdom of the minds of all deities in the ultimate sense; in terms of the symbolic sign, it abides in the conventional sense in the hearts of the principal deities of the seven families in the form of a face and hands.
As for its cause: it is the letter A. In terms of the ultimate meaning, that ultimate wisdom-being is generated from the A of non-arising.
The wisdom-being of the sign is generated from the transformation of the conventional a, which possesses color and shape. How to meditate upon it should be understood from the pith instructions. If one asks what its names are, it possesses four: it is called "Buddha," "Bhagavān," "Perfect Buddha," and "Arisen from A." Why are these names used? The phrase "in this way" (tadyathā) indicates the direct manifestation of elaborations. "Buddha" refers to omniscience, meaning the knowledge of the nature and the extent of all that can be known. "Bhagavān" has already been explained. "Perfect" (saṃbuddha) refers to all natural purposes. "Arisen from A" refers to the cause by way of the meaning and the sign.
The two lines beginning with "As for A" express the meaning of the letter A, the basis of emanation. This is taught through six aspects: the divisions of A, the reason for the application of the term, its enlightened activity, its essence, the method of meditation, and the etymological explanation. If one asks how many divisions of A there are, there are two: the profound ultimate A is emptiness; the vast conventional A is the A possessing color and shape.
The reason for the application of the term is that it is called "the supreme of all syllables." Since A enters into and serves as the life-force of all vowels and consonants, A is supreme. The enlightened activity of A is called "the great purpose." By way of the vast, it performs the offering to the Buddhas and the benefit of sentient beings. By way of the profound, through slight conceptualization one attains the enlightenment of a Śrāvaka; through middling conceptualization, one attains the state of a Bodhisattva; and with great conceptualization, one attains Buddhahood.
Attaining those three types of enlightenment is of great significance. Regarding the essence, it is said to be the "supreme syllable." The profound ultimate a is the term akṣara; through the transformation of the sound, akṣara—meaning "unimpeded by a"—refers to that which is unchanging. Thus, the profound ultimate a is an essence that does not change into anything whatsoever. Therefore, it is called "supreme." The method of meditation should be understood from the pith instructions.
The single verse beginning with "From within" (khoṅ nas) teaches the recitation of the names of the four consorts. This is presented through seven points: the individual definitions of those four named consorts, their causes of generation, their body colors, the certainty of their hand symbols, the justification for being consorts, the relationship between method and wisdom, the justification for the principal and retinue, and the method of meditation.
Regarding that, there are two types of definitions, both of which are realized in meaning. From the perspective of meaning, the single non-dual wisdom is divided into four wisdoms through its various isolates. By means of the four empties, which are differentiated by the four wisdoms as the subjects, the four wisdoms are negated through four types of objects of negation; these are asserted as the four consorts of the four doors of liberation.
The door of liberation of emptiness, which cuts through the superimpositions of entities and objects of observation, is Vajrasattvī. The door of liberation of signlessness, which is empty of signs and cuts through the superimpositions of non-duality, is Ratnasattvī. The door of liberation of wishlessness, which is empty of erroneous aspirations and cuts through those superimpositions, is Dharmasattvī. The door of liberation of the action of phenomena, which is empty of the formative activity of distortions and cuts through those superimpositions, is Karmasattvī.
By way of their signs, conventionally they appear in the form of goddesses, distinguished by breasts and female organs, crowned by their respective lords, and residing within the cavities of the vajra and so forth; their body colors and hand implements also correspond to their respective directions. As for the body colors and hand implements of A, Ā, Aṃ, and Aḥ, they are, in order: blue Vajrasattvī holding a vajra, yellow Ratnasattvī holding a jewel, red Padmasattvī holding a lotus, and green Viśvasattvī holding a crossed vajra. The justification for these being consorts is that through the emanation of those four emptinesses, the four awarenesses arise; if those four emptinesses were absent, those awarenesses would not arise. Because the four Sugatas are produced from those four emptinesses—which are the awarenesses—they are called "consorts." The connection between method and insight is that the four Sugatas are the method and the four consorts are the insight, connected by their positions in the cardinal and intermediate directions. The justification for the relationship between the principal deity and the retinue is one of dependence and that which is dependent. Furthermore, there are two types: the general retinue and the specific retinue. These four consorts constitute the internal general retinue. Vairocana is the embodiment of the qualities subsumed by the four aspects; if the qualities of the principal deity were absent, the qualities of the retinue would also be absent, and thus Vairocana is the dependent. Since the four goddesses are dependent, they are the retinue. The justification for the principal and retinue is that Vajrasattvī is the specific retinue of Akṣobhya; because the mirror-like wisdom of phenomena exists, the cognition that realizes that [phenomena] as empty arises. If the mirror-like phenomena were absent, the cognition realizing them would not arise.
Then, because that emptiness depends upon the mirror-like [wisdom], the Vajrasattvī depends upon it, and thus she depends upon Akṣobhya. By analogy, this should also be applied to the three [Vajrasattvīs] below. The method of meditation should be understood from the pith instructions.
"Arising from within, unborn" refers to the short letter A, the nature of Vajrasattvī. It arises from within without depending on the palate, lips, teeth, or any other [articulatory organ]. Since its meaning abides as the nature of the unborn, and because it is the very cause of the mirror-like wisdom of the dharmadhātu, she is called the Mother Vajrasattvī.
"Abandoning verbal expression" refers to Ratnavajrī. Here, "expression" means verbal utterance. Since Ratnavajrī is the essence of the wisdom of equality, when all phenomena are realized as equal, there is no verbal expression of any kind; therefore, the Ratnasattvī is so named.
"The supreme cause of all expression" refers to Dharmavajrī. "Expression" means words. Since there are as many objects of knowledge as there are, the words that express them arise. Because she knows them through the wisdom of discernment, she is the causal condition for expression.
"Making all words perfectly clear" refers to Karmavajrī. She is the essence of acting for the benefit of others through the wisdom of all-accomplishing activity. As it is said: "In the languages of gods, nāgas, and yakṣas..." and so forth. This is because she makes things clear to those who are fortunate, each in their respective language.
From the line "Great offering" (mahāpūjā) downward, twelve lines of verse present the names of the five families of Mañjuśrī. Regarding these, there are eight points to be explained: the reason for avoiding the fault of a disordered sequence or for establishing a definite order; the individual characteristics of each; the justification for the principal and retinue; the distinction between the superior and the inferior; the relationship between method and insight; the distinction of enlightened activities (karma); the method of meditation; and the word-by-word commentary.
If one asks, "Is there a fault of disordered sequence here?" the answer is that there is no fault of disorder in these; they are exactly as intended. Why is that? Because this is the path of mantra attachment. By taking bliss as the path, it is called the "Indivisible Vajra Vehicle" (Vajrayāna). Therefore, the Buddha Amitābha is mentioned first, as he is the Buddha of attachment. Furthermore, in the scriptures, among the triad of "attachment, aversion, and delusion," attachment is mentioned first.
Next, the mention of the great aversion of Akṣobhya is because there are two ways to lead sentient beings into the Buddha's teaching, the path of mantra: leading them through the method of teaching the Dharma and leading them through the method of wrathful force. Here, the wrathful method is applied, and since Akṣobhya is of the aversion family, he is mentioned next.
Then, the teaching of Vairocana, the delusion, is because once sentient beings have entered the Buddha's teaching, the profound meaning of non-arising is shown. Non-arising is the delusion of non-differentiation; by teaching that, Vairocana arises. This is because Vairocana is produced from the dharmadhātu and is of the delusion family.
Then, without having shown those qualities, the teaching of Amoghasiddhi is presented by way of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna), which is the nature of diligence in acting for the benefit of others. This is because, although the profound meaning exists for sentient beings, one will not attain buddhahood if it is not accomplished; therefore, diligence is required for that.
Next, the teaching of Ratnasambhava, who overcomes great avarice, is the Buddha of qualities. This is because the resultant Buddha possesses the qualities of acting for the benefit of others. Thus, Ratnasambhava is taught at the end, and there is no fault of confusing the sequence.
Furthermore, if one asks: "Since these names apply to the names of the five families, what benefit is there for Mañjuśrī?"—Mañjuśrī, the Wisdom Being (jñānasattva), himself arises as the five families. Therefore, he possesses the characteristics of those names, such as "Mañjuśrī Amitābha" and so forth, as well as the characteristics of their signs. Regarding the characteristic of their meaning: in general, all phenomena are subsumed within the mind. The nature of mind itself arises as the manifold; without a foundation, it arises as anything through conditions. As it says below: "Possessing the meaning of various forms of cognition, endowed with the various continuums of consciousness." This is the vastness of the conventional. Since the nature of mind is not established as anything whatsoever, it is like space; this is the profound characteristic, the ultimate (paramārtha).
Because these two are not established apart from the methods of expression or the methods of teaching, they are divided into two, yet in their own characteristic they are indivisible. That very state is called "Mañjuśrī." If that is realized, one abides in the path of space, as it will be said below.
This is to be applied to the causal continuum of the nature, the path of meditation, and the ultimate fruit; the method continuum; and the fruit continuum, and so forth. When categorized by their distinct aspects, these are established as the fifty-three deities; when categorized by their families, they become seven groups of fifty-three. If condensed, they are all subsumed within that single non-dual wisdom. As it is said: "The single meaning is the non-dual meaning of the Dharma."
Regarding that, from the perspective of that very single non-dual state being luminous and non-conceptual, it arises as the mirror-like wisdom, the Buddha Akṣobhya, by way of symbolic signs. On the eastern spoke, he is blue, with one face and two hands, in the earth-touching mudrā. Furthermore, because that non-dual state is the equality of the three—self, phenomena, and sentient beings—knowing them as non-dual is the wisdom of equality. Its symbolic sign is the Buddha Ratnasambhava, who characterizes that very nature. On the southern spoke, he is yellow, with one face and two hands, in the vajra posture. Because that very single non-dual state distinguishes individual sentient beings and knows the nature of phenomena individually, it is the wisdom of discernment. Its symbolic sign is the Buddha Amitābha, on the western spoke, with the mudrā of meditative concentration, red, with one face and two hands, in the vajra posture. Because that very single non-dual state is capable of acting for the benefit of others, it arises as the Buddha Amoghasiddhi, the wisdom of all-accomplishing action. Its symbolic sign, in terms of conventional reality, is on the northern spoke, with the mudrā of granting refuge, green, with one face and two hands, in the vajra posture. This is the definition of the ultimate meaning, just like the definition of solidity.
It is said that one meditates on wisdom, which is formless, as having form. Regarding those four wisdoms, after negating the four types of superimpositions of misconception, the four mothers are established as the four liberations, as explained above. As for the justification for the principal and the retinue: if one asks why the wisdom of a single individual who has become a buddha appears as a principal and a retinue, the principal is the nature that gathers all qualities, while the retinue consists of the specific instances of those qualities. Thus, they are known as the retinue by way of being the specific instances of the principal. If one asks why it occurs in that way, the principal is the basis of dependence and the retinue is that which depends. The principal is the support and the retinue is that which is supported. Alternatively, regarding the distinction between good and bad: if there is no distinction of good or bad in the wisdom of a single individual who has become a buddha, why is it that here the retinue of buddhas and bodhisattvas is "good," while the deities of the enjoyments are "good" or "bad"? This is for the purpose of understanding the path together with its result when a single individual enters the maṇḍala. One understands that the result is comprised of the five buddhas, the five bodies, the five families, the five wisdoms, and the five eyes—the disciples of the buddhas. One understands that the bodhisattvas are comprised of the path, as they are comprised of those in training. One understands that the goddesses of enjoyment are the companions of the path, such as ethical discipline and so forth. As for the connection between method and wisdom, the buddhas of the families are the vast method and the four vajra-mothers are the profound; thus, the two are connected in pairs. As for enlightened activity, it consists of making offerings to the buddhas and acting for the benefit of sentient beings.
In general, the meaning of the five poisons being in equilibrium is applied specifically to the lotus of desire in the same manner. This is understood as the method of meditation according to the pith instructions. Regarding that, the two terms "great offering" indicate the characteristics of Mañjuśrīvajra as Amitābha. The Venerable Mañjuśrī is called the "Great Offering." If one asks why he is called by that name, it is because, through the gateway of the wisdom of individual discernment, he emanates an ocean of offerings to worship the Buddhas. The same should be applied to the other challenging phrases as well. Mañjuśrī is called "Great Desire" because he is attached to the welfare of sentient beings through his compassion. This is a praise by way of his own specific characteristics. That all sentient beings are delighted and satisfied by untainted bliss is a praise by way of his enlightened activity. The two terms "great offering" are the names of Akṣobhya. "Great offering" refers to the Venerable One being called such because he emanates an ocean of offering clouds of the mirror-like wisdom to worship the Buddhas. He is called "Hatred" because he subdues ordinary hatred—that is, hatred toward [objects] or hatred toward signs. "All afflictions" refers to the six. His "executioner" is his enlightened activity; thus, Mañjuśrī is called by that name. The two terms "great offering" are the names of Vairocana, the Mañjuśrī of delusion. "Great offering" refers to Mañjuśrī being called such because he emanates an ocean of offering clouds of the wisdom of the expanse of phenomena to worship the Buddhas. That expanse of phenomena is indivisible, and thus it is "delusion."
He is so called by way of his own essential nature. He is praised by way of his enlightened activity because that great delusion dispels the delusion of those who are self-indulgent. The two phrases "Great Offering" are the names of Mañjuśrī Amoghasiddhi. "Offering" refers to the emanation of an ocean of offering clouds through the wisdom of all-accomplishing action to make offerings to the Buddhas; thus, he is so called. "Wrathful One" refers to being wrathful toward subject-object grasping; he is so called by way of his own essential nature. "Great Wrath" is authentic wrath; because it is jealous of [clinging to] entities and thereby acts as the antidote to ordinary [afflictions], it is enlightened activity, and thus he is so called. The two phrases "Great Offering" are a praise by way of the names of Mañjuśrī as the nature of appearance, Ratnasambhava. "Offering" refers to the emanation of an ocean of offering clouds through the wisdom of equality to make offerings to the Buddhas. "Great" means that they are both offerings and great, being the embodiment of all qualities gathered into one. "Attachment" is attachment to jewels; he is so called by way of his own essential nature as the embodiment of avarice. "All Attachments" refers to Mañjuśrī because they are the antidotes to their respective forms of avarice; thus, he is invoked and praised by way of his enlightened activity. From "Great Desire" down to the fourteenth line, the names of the sixteen wisdom beings are shown. Regarding these, there are six points: first, their individual characteristics; second, the rationale for the principal and retinue; third, the relationship between method and wisdom; fourth, the distinctions of enlightened activity; fifth, the distinctions of the path; and sixth, the method of meditation.
This is the seventh [section], the explanation of the syllables. Regarding these, their definitions are given by way of both the actual meaning and the symbolic signs. The definition by way of the actual meaning is the realization of the sixteen emptinesses. When the objects of negation are refuted, or when the sixteen superimpositions are severed, these are called the "sixteen bodhisattvas." Furthermore, the two phrases beginning with "great desire" indicate the four bodhisattvas of the eastern direction. In that regard, there are four emptinesses of the nature of phenomena (dharmatā) distinguished by the mirror-like [wisdom] of the subjects (dharmin). These four non-dual [emptinesses] are bestowed. By way of severing the superimposition of emptiness through the thought of grasping, there is "inner emptiness." Likewise, because it is empty of the external objects of apprehension, there is "outer emptiness." Because it is empty of the intermediate sense faculties, there is "inner-outer emptiness." Because it is empty of attachment to the vessel-like world, there is "great emptiness." These four emptinesses are the four [bodhisattvas] of the east, such as Vajrasattva King and the four "excellent attachments."
The definition by way of the symbolic signs consists of the common characteristics: the body color, the manner of sitting, the lotus and moon seats, the crown of their respective lords, the precious ornaments, and the characteristics of the faces and hands. The specific [characteristics] are the names, the hand implements, and the order of their seating. As for the justification for the principal and retinue: they depend upon the four emptinesses that depend upon the mirror-like [wisdom]; this should be understood by applying the same logic to the others. The connection between method and insight is that Vajrasattva and the others are the profound insight, while Maitreya and the others are the vast method; these two are joined in union. This is because the Guhyasamāja speaks of "sixteen insights." The certainty of the enlightened activities is to make offerings to the Buddhas and to act for the benefit of migratory beings.
The justification for these bodhisattvas being buddhas yet appearing as bodhisattvas is that they symbolize the path subsumed by the five resultant dharmas. Regarding that, the symbolism of the activities is as follows: the eastern direction is the bodhisattva of emptiness, the south is the signless, the west is the benefit of others, and the north is the bodhisattva of offering. For a single individual to attain buddhahood, they must realize emptiness as the method or path. Having realized it, they must cultivate the signless. Even if signless, if one does not act for the benefit of others, one will not attain buddhahood; therefore, one must act for the benefit of others. For the benefit of others, one must primarily make offerings to the Triple Gem; this is the symbolism of the path. This is understood through the pith instructions on the method of meditation.
In that regard, Vajrasattva is called "Great Desire." Why is he so called? Vajrasattva and Vajrapāṇi are the signs of realizing emptiness. Emptiness is the ultimate generation of the mind of supreme enlightenment (bodhicitta). The definition of generating the mind is desire and aspiration, as it is said: "For the sake of others, one desires perfect, complete enlightenment." This refers to the desire to directly realize that very emptiness.
Vajrarāja is called "Great Bliss." Why is he so called? Vajrarāja is the symbol of not releasing the hook. Because Vajrasattva has realized emptiness, and the King has meditated upon it until it is familiar and has not been released, uncontaminated great bliss arises; therefore, he is so called.
Vajrarāga is called "Great Joy." Why is he so called? Because...
The "Vajra King" is so called because of his attachment to the joy of familiarization with bliss. "Delight" refers to the manifestation of the result; it is delight in the result. This is Vajrasādhu, and the sign of his delight is the snapping of fingers.
"Great form, and the body is also great; great in color and great in physical stature"—these four lines below represent the four bodhisattvas of the southern direction. Regarding them, one should apply the sequence from their individual characteristics up to the method of meditation. Their individual characteristics are the four emptinesses of the nature of phenomena (dharmatā) as distinguished by the equality of the phenomena (dharmas): the emptiness of being empty of the object of negation within that non-dual unity, the emptiness of being apprehended as the ultimate, the emptiness of being apprehended as the accumulation of merit, and the emptiness of being apprehended as the accumulation of primordial wisdom. These correspond to the four emptinesses of the emptiness of emptiness, the emptiness of the ultimate, the emptiness of the conditioned, and the emptiness of the unconditioned. These are the four southern bodhisattvas: Vajraratna, Vajratejas, Vajraketu, and Vajrahāsa. Their characteristics as signs are the same as those mentioned above. The logic of the principal and retinue, the relationship between method and wisdom, the distinctions of enlightened activity, the representation of the path, and the methods of meditation are the same as before.
In that regard, Vajraratna is called "great form." Why is he so called? It is because, by that term, he appears and illuminates all Buddha-fields. Vajraratna is called "great body." Why? Because his body is fashioned from precious jewels.
Regarding Vajratejas, he is called "of great color." Why? Because the light of the sun abides as the nature of six colors; therefore, he is so named. If one asks, "Do other gods not have the six lights?" it is because [the others] are intended in terms of only partial qualities. Regarding Vajrasūrya, he is also called "of great body." Why? Because his body arises from the insight of the method of emptiness or the method of meditation. Regarding Vajradhvaja, he is called "of great name." Why? Because, possessing great renown, he is famous everywhere. Regarding Vajraketu, he is also called "vast." Why? Because he arises from the perfection of generosity. Regarding Vajrahāsa, it is said: "The maṇḍala is a great expanse." Why? Because a maṇḍala has the meaning of "taking the essence." "Expanse" is so called because it pervades all worlds. Since it is both a maṇḍala and an expanse, the two are condensed into a single name. Up to this point, from "Mañjuśrī, the Infinite Light" up to "vast," all are connected and then addressed respectively. The four lines beginning with "insight" express the names of the four bodhisattvas of the western direction. Furthermore, these are applied from their individual characteristics up to the method of meditation. Their individual characteristics are the four emptinesses of the nature of phenomena, distinguished by the wisdom that discerns individual phenomena.
Because one asserts that the single non-dual [reality] is endowed with all the activities that benefit sentient beings, one must negate the following objects of negation: the assertion that sentient beings in saṃsāra have a beginning and an end; the assertion that the roots of virtue are discarded in the state with remainder or without remainder; and the assertion that all phenomena are empty of conditions but not empty of intrinsic nature. The emptiness that cuts through these superimpositions is called the emptiness that transcends extremes, the emptiness without beginning or end, the emptiness of non-discarding, and the emptiness of intrinsic nature. These four are designated as Mañjuśrīvajradharma, Tīkṣṇa, Cakra, and Vādin. Since the meaning is formless, it is expressed in form; this is the definition of the ultimate. The definitions of the signs, both general and specific, are as before. From the justification for the principal and retinue up to the method of meditation, it is as before. Regarding that, the praise for Mañjuśrīvajradharma is: "Mañjuśrī, the wielder of the great weapon of insight." Why is he called such? Because he wields the weapon of insight, which is the wisdom of individual discernment, and because as a Vajra-holder, he causes the realization of the nature of phenomena (dharmatā). The praise for Mañjuśrīvajratīkṣṇa is: "The supreme great hook for the afflictions." Why is he called such? Because of the three—transforming the basis, abandoning, and knowing—here, by means of the hook of the wisdom of insight, one knows the afflictions as the nature of phenomena; thus, the basis is known. Since it is both great and supreme, he is called by that name.
Mañjuśrī is renowned as the "Great Renowned One." This is a praise stating that you possess great fame. Why is that? Because you never turn back from ripening sentient beings through the wheel of Dharma, you are so called. If one wonders whether this is merely a reputation for error, it is actually a reputation for renown; because you rule as the sovereign of the sevenfold maṇḍala, you are "Great Renowned" as your fame pervades all.
Regarding Mañjuśrī as the speaker, you are called the "Great Illumination." This is a praise by way of the qualities of the defining characteristics, stating that you are "Great Clarity." Why is that? Because you possess the light that pervades the three worlds through the expanse of phenomena (dharmadhātu), you cause illumination within the mental continuums of sentient beings; thus you are so called. Because your words are free from the faults of broken syllables or lack of clarity, you are called "Great Clarity."
The four lines beginning with "The Wise One" explain the names of the four bodhisattvas of the northern direction. These are applied from their individual defining characteristics up to the methods of meditation. Regarding their individual defining characteristics: they are the four emptinesses of the nature of phenomena (dharmatā) as distinguished by the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna) of the subject. Furthermore, within the single non-dual wisdom, one must negate the following superimpositions: the assertion that the marks and signs of a Buddha are substantial entities; the assertion that all the qualities of a Buddha, such as the powers and fearlessnesses, are substantial entities; the assertion that the self of the person and the self of phenomena are substantial entities; and the claim that emptiness is non-existent. Cutting through those superimpositions is the emptiness of self-characteristics and the emptiness of all phenomena.
The emptiness of non-entities and the emptiness of the essential nature of non-entities—these four are to be associated with Mañjuvajrakarma, Vajrarakṣa, Vajrayakṣa, and Vajramuṣṭi. These four arise as the bodhisattvas of those four emptinesses, appearing as both formless and with form. These four bodhisattvas uphold the characteristics of those respective emptinesses; this should be applied to all the deities in the same way. The vajra is the characteristic of the ultimate meaning. The signs are both general and specific, as explained above. From the justification for the principal and retinue up to the method of meditation, it is as described previously.
Regarding Mañjuvajrakarma, he is called the "Holder of the Magical Net" and is praised as the "Great Sage." Why is he called that? Because he is the embodiment of the enlightened activity that performs offerings to the Buddhas and generates merit for sentient beings through the vajra activity; thus, he is called the "Sage" (Karma). Furthermore, he is so called because he explains the emanations of the magical net.
Regarding Vajrarakṣa, he is called the "Great Magician who Accomplishes the Goal." Why? Because he is the embodiment of the enlightened activity that inspires one to make offerings and protects those on the yoga path from laziness. Since he accomplishes the welfare of others through the magical net, he is called that.
Regarding Vajrayakṣa, he is called the "Great Magician who Delights in Joy." Why? Vajrayakṣa is the "eater of enemies," the embodiment of the protective enlightened activity. He pacifies the obstacles and hindrances to offerings. Because he emanates the magical net of offerings and delights greatly in the joy of pacifying hindrances, he is called that.
Regarding Vajramuṣṭi:
"Possessing the great illusion, the magician"—thus one praises. The vajra-fist is the nature of the activity that gathers everything; it renders those offerings as one taste with emptiness. "Illusion" refers to the emanation of the offerings; "great" refers to their being gathered into one; and "magician" is so called because it emanates what exists and destroys what does not. From the words "O benefactor" onwards, the four lines of verse indicate the names of the four secret goddesses, such as Lāsyā and the rest. One should calculate the ten or eleven common and specific characteristics of those who bear those names. Why is this? Conventionally, by way of signs, the four internal [goddesses] are distinguished by hair, breasts, and the private parts, and they abide in the directions starting from the southeast in sequence; this is the characteristic of the signs. Furthermore, Lāsyā possesses the expression of the offering of bodhicitta; likewise, Mālyā [possesses] the expression of offering with jewels, Gītā with song, and Nṛtyā with the expression of offering through dance—these are the signs. As for the characteristic of the meaning, here it is explained that from the practice of the four, such as generosity and so forth, these four results arise above; thus they possess qualities. Alternatively, in that very non-dual oneness, the four discordant factors such as stinginess and so forth are absent. From the perspective of the [four] aspects, those very [qualities] such as generosity and so forth are designated as the four goddesses, Lāsyā and the rest. These four are the characteristics of generosity and so forth, which is the characteristic of the meaning. These are the attendant goddesses of enjoyment. Why is that?
Regarding the illnesses that arise as good or bad, the five families symbolizing the resultant dharma above are extremely excellent. The path that brings about their attainment is the Bodhisattva; the goddesses of enjoyment are the companions of the path. If one does not consider [ordinary] ethical discipline and so forth, this is a sign that the path and its result are understood as one. The justification for designating these as "secret goddesses" is that flowers and so forth are external substances, whereas these are the untainted mental offerings that others do not see. The justification for the relationship between the principal and the retinue is that the general retinue consists of three tiers; these two are specific qualities of that [general retinue]. The specific retinue is exemplified by the goddess Lāsyā in the retinue of Akṣobhya; since these are specific qualities, they depend upon the general. Thus, they are distinguished by the support and the supported. There is no connection of method and wisdom here because they are attendants. Their enlightened activity is to worship the Noble Ones and establish sentient beings in the pāramitās. The method of meditation is to be known from other sources. Furthermore, meditating on them according to one's own preference is not suitable for the supreme siddhi, but it is suitable for the common [attainments] and below. The master Buddhaguhya maintains that there are no more than twenty-one deities: the five families of the deities to be accomplished and the sixteen Bodhisattvas. The master Ānandagarbha maintains that one should meditate on whichever deity the flower falls upon. The master Līlavajra maintains the former way of meditating on the deities of enjoyment.
Thus, regarding these four goddesses, there are the six topics: the justification for their individual characteristics as secret goddesses, the justification for their roles as attendants and principal deities, their enlightened activities, and the methods of meditation. In this regard, these goddesses are first suppressed by being placed under their respective names, and then praised by way of their qualities.
Regarding the goddess Lāsyā (The Graceful One), she is praised as "the great mistress of giving." Why is this? Because you are the mistress who gives through faith to the Buddhas and through compassion to sentient beings, you possess the characteristics of being generated as such. "Great" refers to the complete purity of the three spheres. Furthermore, Lāsyā is called the "Principal One." Why? Because she has mastery over the practice of the four types of giving, she is so designated.
Regarding Mālā (The Garland Bearer), she is called "the great ethical discipline" and "the supreme holder." Why? Among the three types of ethical discipline, this refers here to the restraint of body, speech, and mind; because she holds the great purity of the three spheres, she is called the "holder."
Regarding Gītā (The Songstress), she is called "the steadfast one of great patience." Why? Among the three types of patience, this is the patience toward the profound meaning and the endurance therein; furthermore, this is the great purity of the three spheres. To hold that meaning is "holding," and "steadfast" means unchanging.
Regarding Nṛtyā (The Dancer), she is called "the great diligence" and "the one who exerts." Why? Because she delights in the supramundane roots of virtue, brings them to completion, and possesses the purity of the three spheres, she is "great." Because she brings all mundane and supramundane virtuous qualities to completion through diligence, she is "one who exerts."
Therefore, it is said to you in this way. The two terms "meditative concentration" and "great skillful means," along with "aspirations," indicate the names of the four outer goddesses; they are explained in terms of insight and application. For these as well, there are six syllables and seven [points], characterized conventionally by signs and so forth. In the four corners of the Fortunate Aeon [mandala], starting from the southeast, are the four: Incense, Flower, Lamp, and Perfume. These are goddesses endowed with the experience of making offerings. They appear with names such as "She who possesses the body of great insight," and so forth. In terms of their actual meaning, because these four make offerings to the Buddha, the four results arise, and their qualities are progressively superior. These four arise there and maintain those characteristics. Alternatively, in that non-dual unity, there is no possession of [ordinary] insight, distraction, lack of skillful means, or erroneous aspirations. As the antidotes to these four, there arise insight, meditative concentration, skillful means, and correct aspirations; these four are called the four goddesses. They maintain those characteristics, which is the ultimate characteristic. They are established as the deities of enjoyment and the outer goddesses; they have no [ordinary] activity, for they are enjoyments. The principal and retinue, as well as the methods of meditation, are the same as above. In that regard, the goddess Dhūpā is praised with the quality: "You are she who possesses the body of great insight." Why is that? Because Dhūpā is the one who possesses the body that thoroughly discriminates all phenomena through insight, and because she is the antidote to [ordinary] insight, she is also "great."
Because she holds that body, she is called Dhūpema. Regarding Puṣpema: "Abiding in the samādhi of great meditative concentration." Why is that? Because you, Puṣpema, are the essence of supramundane meditative concentration, acting as the antidote to distraction; because you do not relinquish that superior, great samādhi, you are called Puṣpema. Regarding Ālokema: "Great skillful means." Why is that? Because through all skillful means without exception, you fulfill the intentions of all sentient beings; because there is no discordance with minor skillful means and you are their antidote, you are called by that name. Regarding Gandhema: "Of intention." Why is that? "Intention" refers to aspiration; because you serve as the antidote to perverted aspirations through authentic aspiration, you are called by that name. Regarding the "Great Powerful One," the phrase "Ocean of Wisdom" indicates the names of the four gatekeepers. Their characteristics, in terms of the four gatekeepers such as the Hook and so forth, are common and specific conventional characteristics of signs. As for the ultimate characteristic: here, by meditating on the four—faith, diligence, mindfulness, and samādhi—the qualities of the four paths (the path of accumulation, the path of preparation, the path of seeing, and the path of meditation) arise in an ascending manner. From that, the four gatekeepers arise. Their characteristics are either the grasping of those [qualities], or else, on the two stages of "heat" and "peak" of the path of preparation, there are faith, diligence, mindfulness, and samādhi. By meditating on these, the mind is free from the side of lack of faith, laziness, forgetfulness, and distraction; through that, faith...
Diligence, mindfulness, and meditative concentration are the four antidotes that are particularly forceful; therefore, at those times, they are called the "four faculties." At the stages of Patience and Supreme Mundane Dharma, the discordant factors such as lack of faith are absent, and since only the four antidotes—faith and so forth—are present, these are the "four powers." These four are designated as the four gatekeepers. Although there are only two names, all four meanings are complete: the power of faith is the wisdom of the path of accumulation, the gatekeeper who is the iron hook. Likewise, diligence is the wisdom of the path of preparation, the gatekeeper who is the lasso. Mindfulness is the wisdom of the path of seeing, the gatekeeper who is the iron chain. The power of meditative concentration is the wisdom of the path of meditation; this gatekeeper is called the bell. "Vajra" is the definition of the ultimate meaning. From the justification for the principal and retinue up to the method of meditation, it is as before. From the line "the nature of great love" down to the six lines of verse, these are the names of the Bodhisattvas of the Fortunate Aeon of Skillful Means. Regarding their characteristics, from the perspective of the conventional signs, there are two types: the common and the particular. In that regard, the "marks" refer to the hand symbols and the crowns of their respective lords. The "colors" are the particularities. The posture, seat, ornaments, and activities are common to all. As for the colors of the directions and the hand symbols of the directions, they are blue, the vajra, and so forth. The ultimate definition is that within the single non-dual wisdom, there are five wisdoms through the distinctions of conceptual isolates. Through the distinctions of conceptual isolates within those, there are sixteen emptinesses. These are designated as the sixteen wisdom Bodhisattvas.
These Fortunate Aeon [Bodhisattvas] are the awarenesses that take the sixteen emptinesses as their object. From the awareness of internal emptiness up to the awareness of the emptiness of the essential nature of non-entities, sixteen male Bodhisattvas of method are established. Those awarenesses arise therein; that which holds their very definition is the definition of the ultimate. The logic of the principal and retinue, the exertion in the path, the distinctions of enlightened activity, and the methods of meditation are as described above. Regarding the connection between method and insight: they are connected by taking each of the sixteen male Bodhisattvas of insight as their respective objects. "Great Loving-kindness" refers to establishing sentient beings in happiness. "Nature" refers to realizing and taking as an object the state of non-arising at that time. "Immeasurable" refers to taking non-arising as the object and maintaining an uninterrupted love for all the world like that for an only child; therefore, he is called "Loving-kindness." Regarding "Great Compassion," Mañjuśrī acts for the benefit of sentient beings through the great compassion of non-referential method, which is vast, and through the "supreme intellect," which realizes non-duality through the intellect of non-arising; thus he is praised as having the characteristics of the profound and the vast. "Great insight, possessing great intellect" refers to Gandhahastin. Why? Because he is the very embodiment of the insight that thoroughly discriminates all phenomena, he is so called, and he is also praised as "possessing great intellect." He is called "the great scholar" because:
He is called such because he is skilled in the means of taming sentient beings according to their superior, middling, or inferior faculties. He is also praised as "Possessing Great Skillful Means" because he teaches the Dharma in accordance with the latent afflictions of beings. Regarding Bhadrapāla, he is praised as "Possessing Great Miraculous Power and Strength"; he is so called because he possesses such strength or miraculous power as to suppress the battlefields of Brahmā with the nail of his big toe. Regarding Mahāmati, he is called "Great Speed" because he travels to many world systems to make offerings to the Buddhas and to serve them. If one asks why he is called "Great Force," it is because he travels with the intense force of primordial wisdom (jñāna). Regarding Akṣayamati, he is praised as "Possessing Great Miraculous Power" because he brings to completion the accumulations of merit and primordial wisdom of the world, the śrāvakas, and the pratyekabuddhas. You are also called "Great Renown" because you bring the accumulations of merit and primordial wisdom of the Buddhas to full completion. Regarding Pratibhānakūṭa, you are called "The One of Great Strength Who Subdues Others"; why is this? It is because he is so called because he outshines the śrāvakas and others with the ten powers, such as the knowledge of what is possible and what is impossible. Regarding Mahāsthāmaprāpta, he is called "The One Who Crushes the Great Mountain of Existence"; why is this? It is because the five aggregates of grasping at existence are like a rocky mountain, difficult to destroy, yet having attained authentic primordial wisdom, he crushes them; because you possess that, you are addressed in this way.
Regarding the Draṅs-pa kun-’dren (The Guide from All Lower Realms): "Holding the firm and great vajra." Thus he is praised. Why? Because you are the holder of the vajra of Samantabhadra’s wisdom. Furthermore, because it is indivisible by subject and object, it possesses a solid body, and is thus called "firm." The intellect that overcomes all sorrow and darkness is called "Great Fierce One" (mahāraudra). Why? Because you manifest as a wrathful deity for those disciples who are difficult to tame, and because you tame them through fabricated ferocity.
Regarding Dra-ba-can-gyi-’od (Luminous Net): "The one who causes the great terrifying to be terrified." Why? The "great terrifying" refers to the three gods: Brahmā [terrifies] the upper realms, Mahādeva [terrifies] the earth, and Viṣṇu [terrifies] the underworld. Because you cause even those three to be terrified, you are so called.
Regarding Zla-’od-gzhon-nu (Candraprabhakumāra): "The Protector." Thus he is praised. Why? Because the Secret Mantra Vehicle is the supreme vehicle; it is so called because it protects sentient beings. It is also called the "Great Supreme Family." The term dhara applies to upholding, holding, and maintaining a family. Here, because you protect sentient beings through the four—the words, the meaning, the mantras, and the mudrās—and because it is both supreme and great, it is so called.
Regarding ’Od-dpag-med (Amitābha): "The Guru." Thus he is praised. Why? Because you understand the intentions or the faculties—superior, middling, and inferior—of all sentient beings, as well as their latent afflictions, and then teach the respective paths accordingly, you are so called.
Furthermore, because one is never separated from the realization of the unborn, it is called the "supreme greatness of Secret Mantra." Regarding Gaganagañja, he is praised as: "Abiding in the manner of the Mahāyāna." Why is this? It is said so because you abide in the path of the Pāramitāyāna, and "manner" (tshul) refers to the way of traversing, the vehicle, and abiding upon that path. Regarding Sarvanīvaraṇaviṣkambhin, he is praised as: "The supreme manner of the Mahāyāna." Why is this? The Secret Mantra Vehicle is the supreme vehicle because, through realizing the profound meaning of the unborn, saṃsāra and nirvāṇa are not differentiated; thus, it is supreme because it knows the ground. Such a meaning is Mañjuśrī Sarvanīvaraṇaviṣkambhin himself; this is a praise by way of his qualities. "You are such as that" should be applied to all of them. In this context, when we speak of "vehicles," another classification of vehicles is established. The essence of a vehicle is to be applied to the distinction of the conceptualization of insight and whether or not one acts for the benefit of others through compassion. That which acts is the causal nature of the vehicle and the nature of the support or method: the generation stage, which is mundane meditative absorption, and the completion stage, which is supramundane. That which is to be attained and the object of focus is the result. Furthermore, it is also applied to the cause, the ground, the path, and the result. The reason the term is applied is that one desires by means of this, or desires to go by means of this; thus, it is a "vehicle" (yāna). As for the "Great" (Mahā), it is great because it bestows great benefit. What are these? They are: great object, great accomplishment, great primordial wisdom, great diligence, great method, great perfect accomplishment, and great enlightened activity.
All the benefit for oneself and others is applied here through the pith instructions. This concludes the fifth chapter, the fourteenth in the sequence, titled "The Manifest Expression or Elaboration of the Vajra Bodhicitta," by way of the great maṇḍala of the Vajra Expanse.
"Great Buddha Vairocana"—this demonstrates a praise of the wisdom body of Mañjuśrī by way of the wisdom of the expanse of phenomena (dharmadhātu). Furthermore, the understanding of the expanse of phenomena is to be taken as resting in a state of non-conceptuality. That single non-dual wisdom is designated as the five wisdoms through their distinct conceptual isolates. From the perspective of the expanse of phenomena being luminous and non-conceptual, it is called the mirror-like wisdom of the expanse of phenomena. Although various reflections of phenomena arise, there is no conceptualization that thinks, "They are arising." Even without such thought, the reflections arise; because they arise uninterruptedly and are luminous and non-conceptual, it is made into Akṣobhya (the Immovable) due to that uninterrupted continuity.
Likewise, within that state of non-conceptuality, because oneself, sentient beings, and all phenomena are equal, that equality of the expanse of phenomena is called Ratnasambhava (the Source of Jewels). That non-conceptual wisdom distinguishes the individual natures of phenomena, from form up to the omniscience of all aspects; that individual discernment is called Amitābha (Infinite Light). Within that non-conceptuality, the benefit of others abides as spontaneously present; that accomplishment of activity is where Amoghasiddhi (Accomplished Purpose) abides.
Similarly, the four perverted mental formations—the objects of negation, which are entities, signs, aspirations, and distortions—are negated. The four mothers are established as the four doors of liberation.
Regarding its subjects, the five wisdoms, because they are empty of an internal grasping mind, one asserts that emptiness is not established until the sixteen objects of negation have been refuted. These are the sixteen emptinesses, for which the sixteen male Bodhisattvas of insight are established. Likewise, within the wisdom of the expanse of phenomena (dharmadhātu-jñāna), because it is free from discordant factors such as avarice and so forth, there are the eight [perfections] such as generosity; for these, the eight [consorts] such as Lāsyā are established. Because the four [faults] such as lack of faith are absent, there are the four powers, for which the four gatekeepers are established. Within that, the sixteen [emptinesses] such as "inner emptiness" are the sixteen male Bodhisattvas of method within the awareness of awareness. Thus, through the distinctions of the isolates of the wisdom of the expanse of phenomena, they are posited as the fifty-two deities. If these are condensed, they are the triple-stacked [mandala] of the Tathāgata family within that expanse of phenomena.
In that context, "Buddha" refers to the saṃbhogakāya, as it is said: "In the delightful pure abodes, the perfect Buddha attained enlightenment there; the emanator is the Buddha here." This refers to the one who attained enlightenment in Akaniṣṭha. "Great Vairocana" refers to the dharmakāya, as it is said: "The consciousness of all sentient beings, the great vajra expanse of phenomena, and the tathāgatagarbha—these three are explained as being without beginning or end." This refers to the Great Vairocana as taught in the Saṃgraha, the identity that pervades everything included within the existence of the vessel and its contents, and the peace of the vessel and its contents. "Great Sage" refers to the nirmāṇakāya, such as the Sage of the Śākya clan.
Because he has mastered the three—body, speech, and mind—and the coarse habitual tendencies, he is called "The Subduer" (Muni). Because he is poised in the meditative equipoise of those three, he is also "Great." Just as there are Vidyādharas in the system of the Great Subduer’s mantra, there are Ṛṣis such as Vasiṣṭha, Valmīka, and Maṅgala among the non-Buddhists; since he is the Venerable One himself, he is called by that name. Therefore, the assembly praises the Venerable Mañjuśrī, saying, "You are the Buddha and so forth."
"The great system of secret mantra" refers to the system or nature of the Great Vajrayāna. The praise says, "You are one who has arisen from that path, possessing such characteristics." "Possessing the nature of the great system of secret mantra" means that having attained the result, you have become its very nature.
"Having attained the ten perfections" refers to the presentation of the ten perfections here. Regarding the distinction between the Vehicle of Perfections and the Mantra Vehicle, there are many scholars with differing tenets. Some say that the Vehicle of Perfections is merely a stepping stone and does not produce the Buddha’s path of seeing; they claim that by reaching the first bhūmi of the path of seeing, one sees for the first time the mode of being of phenomena that was previously unseen, as it is said: "Because one sees what was not seen, it is the path of seeing." Others say that there is a "good" Buddha in the Vehicle of Perfections, but when viewed from the perspective of the Mantra Buddha, the Buddha of the Vehicle of Perfections is still seen as being on the path of learning. Still others assert that there are no two types of Buddhas—superior or inferior—within the Svātantrika school.
Regarding the Buddhas, there are many systems: some say that among the Buddhas themselves there are differences in the magnitude and quality of their enjoyments, such as the saṃpuṭa and so forth; others say that there are differences in the proximity or distance of the path for the arising of the path of seeing, and therefore there is no distinction. Here, however, the Venerable Mañjuśrī appears as the path and result of Secret Mantra and also appears as the path and result of the Perfections (pāramitā). Thus, he is praised by way of his qualities, such as having attained the ten perfections.
In that regard, the divisions of the perfections are ten. As it is said in Maitreya’s Distinguishing the Middle and the Extremes: "Generosity, ethical discipline, patience, diligence..." and so forth. The names range from generosity to primordial wisdom (jñāna), making ten. When divided into the three types—material, Dharma, and fearlessness—there are thirty. As for their subsumption, they are condensed into six; the four [other perfections] are subsumed under the specific categories of wisdom, and thus all six are included within wisdom. The division into three groups of three is also based on the three: the accumulation of merit, the accumulation of primordial wisdom, and the benefit of others. When correlated with the stages (bhūmi), generosity corresponds to the first, and the others follow in successive order. The path of the perfections consists of generosity bestowing wealth and so forth. The etymology of pāramitā is "having reached the far shore," which is the dry land of nirvāṇa. You, Mañjuśrī, are the one who has attained such ten perfections—thus is the praise. "Abiding in the ten perfections" means that the Venerable One relies upon them and dwells in their very essence.
Regarding the statement, "The essence of the support and the supported is the purity of the ten perfections," the nine perfections lacking insight do not receive the name "perfection." The Venerable One is precisely that purity in which the three spheres grasped by those [perfections] are purified into emptiness.
"The manner of the ten perfections" refers to the ten mundane practices of aspiration. From the first ground up to the tenth ground, they occur in successive order, with the first ground being predominant. Regarding the realization of those ten grounds, there is great wisdom. There is no difference in the realization of those ten grounds themselves; rather, they are distinguished by the predominance of the ten perfections. "Manner" means method, and it is within that very [manner] that the Venerable One arises.
Regarding the phrase "the Protector of the ten grounds," the presentation of the ten grounds here is such that the etymology of "ground" (bhūmi) is that it serves as the basis for the arising of virtuous qualities. If divided, there are the grounds of the path of accumulation, the path of aspiration, and the ten grounds subsumed under the path of learning from the path of seeing upward, plus the eleventh ground of no-more-learning, the Universal Radiance. Among these, these are the ten grounds of learning.
As for their essence, they are said to consist of the two: the actual state and the subsequent attainment. From the first ground to the tenth, there is no difference in the actual state regarding the specific characteristics of phenomena; however, there is a difference in the strength of the subsequent attainment. There is no difference between the first ground, the path of seeing, and the second ground in terms of seeing the nature of phenomena (dharmatā). Yet, there is a difference between that and the mere aspiration of an ordinary being. The mere aspiration of an ordinary being precedes the grounds; the ordinary being has not yet developed certain realization, and thus continues to wander in saṃsāra.
If one asks, "Well then, if there is no difference in the direct experience of the nature of phenomena across the grounds from the first to the tenth, what is the difference between them?" the answer is that there is a difference in the strength of the subsequent attainment.
On the first ground, one sees one hundred buddhas, emanates one hundred emanations, and causes one hundred world-systems to tremble. One bestows one hundred types of gifts that are discordant with [ordinary] generosity. Whether it be two hundred, a thousand, ten thousand, or more, the higher grounds possess ever-greater power. Why is that? Because the duration of cultivation on the lower grounds is short, whereas on the higher grounds it is long; it is just as the stalk and the sprout possess greater power and capacity later than at the beginning. Thus, it is said that all the perfections are complete. The one who abides on such ten grounds is the Venerable One himself. The eleventh, Universal Radiance, is the fruit of the grounds, the state of mastery. These are the presentations of the grounds. Regarding the phrase "the one who abides on the ten grounds," the Venerable One abides on those ten aforementioned grounds. Regarding the phrase "possessing the nature of the ten pure cognitions," the ten cognitions are: the cognition of phenomena, and likewise the subsequent cognition, the cognition of others' minds, the cognition of the conventional, the cognition of suffering, the cognition of origin, the cognition of cessation, the cognition of the path, and the cognition of exhaustion and non-arising. The Venerable One is the purity of those ten objects to be abandoned. Regarding the term "the bearer," this dispels the fault of redundancy: the Venerable One is the one who understands and bears that very purity of the ten cognitions which are the causes of speech, such that the aggregates and so forth are purified in their own place, and the five aggregates of the body are known to be like an illusion, free from adventitious stains. It is said that the Venerable One explains such primordial wisdom. That very cause of speech abides as the essence of purity; he realizes and bears it. Regarding the phrase "the ten aspects," these are the ten aspects of grasping at a self: grasping at [the self] as singular, grasping at it as a cause, as an enjoyer, as an agent, as independent, as a master, and so forth.
Grasping at permanence, grasping at affliction, grasping at purification, grasping at non-liberation, and grasping at liberation—since the Venerable One himself appears as these ten discordant factors of self-grasping, he is so designated. The ten points are: the suchness of the root, the suchness of characteristics, the non-erroneous, the result, the cause, the coarse, the subtle, the renowned, the pure, the objective, the summarized, the suchness of divisions, the suchness of expertise, the antidotes to the ten types of self-grasping, and the Venerable One himself. When one realizes that the discordant factors and their antidotes are non-dual, they find no opportunity to arise, just as space finds no opportunity in space; thus, the aggregates and so forth are naturally subsumed. Regarding the term "Lord of Sages," in relation to the Śrāvakas and Pratyekabuddhas, he is so called because the Venerable One attains the perfect enlightenment that is otherwise difficult to achieve. The ten powers are the knowledge of what is possible and impossible, and so forth. The Venerable One possesses the ten powers of a Tathāgata and is the "Pervasive Lord" (Khyab bdag), like space, because he pervades all qualities and is the nature of qualities beyond calculation. "By all" refers to Mañjuśrī, who acts for the benefit of all beings without exception. "Possessing the ten masteries" refers to mastery over life, karma, requisites, aspiration, prayer, miraculous power, birth, phenomena, mind, and wisdom; these ten are the "ten masteries."
Possessing those ten and having attained mastery over them, he has gained sovereignty over the dharma that can be transformed in any way; thus, he is "Great." "Beginningless" refers to the delight in the unborn; since the aggregates and elements are empty of their own essence, they do not exist, and that very state is Mañju. Suchness is unchanging. Mañjuśrī abides as the identity of that, and because it is free from adventitious stains, it is "pure." "Speaking the truth" means that although suffering and so forth appear in various ways through the conditions of dependent origination, at the very moment they appear as causes and conditions, they are understood to be empty. Conditions are understood to be unestablished by way of their own essence, being merely [the extremes of] permanence or nihilism. Through that, emptiness is understood; through that, one does not fall under the power of conditions. Through the variety, the vastness is understood. The non-duality of those two means that if all things without exception were truly [existent], one would be liberated by not wavering from their meaning. That, too, is Mañjuśrī. As it says in the Abhisamayālaṃkāra: "In this, there is nothing to be removed, and not the slightest thing to be added. Look truly at reality; seeing reality, one is liberated." Thus it is said. The Venerable One speaks that meaning and his words do not change, for he teaches that all phenomena are like an illusion, and for that very reason his words do not change. It is said that by whatever he has spoken, he accomplishes the welfare of all sentient beings. "Non-dual" means that the duality of subject and object does not exist; that is Mañju. That non-duality is also taught to others conventionally. "Authentic" means that there is no basis for the root of error; that is Mañju. Because he is inseparable from that, it is said that the Venerable One abides in the nature of that limit.
When explaining the verses to the disciples: Suchness is the innate, uncontrived, pure fruit. The purity of the Buddha is itself with stains, yet the Buddha is also stainless. Having invited that stainless one, one’s own impurity is blessed into purity; this is to be applied to the completion stage of self-consecration.
Regarding the "Lion’s Roar": just as the lion’s roar overpowers wild animals and the like, so too is there selflessness through signlessness, selflessness through being free from discordance, and selflessness through the emptiness of its own characteristics. These three are like the lion’s roar; they terrify, crush, shatter, and overwhelm the evil non-Buddhists who enter the ocean beyond selflessness. That, too, is the Venerable One.
Regarding "All-Pervading": contact, feeling, and so forth are called "all-pervading" because they pervade all realms and pervade all sentient beings; that, too, is the Venerable One. Alternatively, the nirmāṇakāya is all-pervading, meaning it goes everywhere, pervasively, and without obstruction. "Amoghasiddhi" means being without bondage. As it is said: "The Tathāgata is as swift as thought," meaning he travels to immeasurable worlds in a single instant. Thus, this is the praise of the thirty-six marks by way of the wisdom of the dharmadhātu.
Furthermore, the Venerable One is addressed by names such as "Victor" (Jina) and so forth. He is victorious over the afflictions and victorious over all objects of knowledge. This is the praise: "You alone are the one who has conquered both of those enemies." Regarding "Universal Monarch" (Cakravartin):
The supramundane universal monarchs are the six universal monarchs of the six families, such as Vajrasattva and the others. The mundane [monarchs] possess wheels of gold, silver, copper, and iron; they rule over one, two, three, and four continents respectively, as it is said: "They conquer by being welcomed by others, by going of their own accord, by arraying for battle, and by raising weapons; they are victorious without causing harm." This refers to the Venerable One. He possesses that very power, which crushes the limbs of the four māras; thus it is said, "O Venerable One, it is you." Regarding the "assembly": because he teaches the unerring Dharma appropriate for the śrāvakas, the Venerable One is their master. Because he is the chief of the pratyekabuddhas, he is called such for them. He is the lord of the bodhisattvas. He is the sovereign of the buddhas. If one asks, "What need is there for a sovereign for a buddha?" it is because the buddha is the very nature of the mind of awakening; thus he is so called. "Great power" means capacity; since he is great in that very capacity, he causes the profound Dharma not to decline, thereby making it his spiritual heirs and holding it as his wealth. "Method" is the nature of the great means; because others cannot steal the profound Dharma from him, and because he has received its grace, he is also fearless. To that Venerable One, there is praise such as "Lord of Speech" and so forth. "Lord of Speech" is the correct analytical knowledge of meaning, which encompasses all names. Likewise, "Master of Words" is the correct analytical knowledge of etymology, such as saying "form" because it is suitable to be formed. "Skilled in Speech" is the attainment of the correct analytical knowledge of phenomena, which is the realization that all things are unborn.
Mastery of speech is eloquence and knowledge, which is to say, providing answers exactly as required at the proper time. Boundless speech is knowing the languages of all sentient beings and Buddhas. "Speaking words that are truly true" refers to the Buddhas' teaching of the Dharma: "Relying perfectly upon the two truths." This means that by relying on the words of the conventional and ultimate truths, they teach the Dharma of those two truths to others. Furthermore, the ultimate is threefold: the ultimate as suchness is emptiness; the ultimate as realization is authentic wisdom; and the ultimate as the goal to be attained is the fruit of nirvāṇa. As it is said: "The ultimate is asserted to be threefold: the object, the attainment, and the realization; the three types of ultimate are beyond extremes."
The conventional is also threefold: the conventional of imputation is the thoroughly imagined; the conventional of cognition is all erroneous cognitions; and the conventional of expression is that which indicates the ultimate through sounds and expressions. As it is said in the Madhyāntavibhāga: "The imputed, the cognitive, and likewise the expressive are the extensive [conventional]." Speaking of such meanings to others is also the Venerable One. "The teacher of the four truths" means that the Venerable One is the one who teaches to others the cause and effect of saṃsāra—where the origin is the cause and suffering is the effect—and the cause and effect of nirvāṇa—where the path is the cause and cessation is the effect. "Irreversible" means that the Venerable One, having attained mastery on the eighth bhūmi, does not regress to the enlightenment of the Śrāvakas or Pratyekabuddhas.
The Non-returner (anāgāmin) is one who, having abandoned the nine grades of afflictions—great, medium, and small—through the nine wisdoms of meditation, has attained the path of seeing and will not return to cyclic existence. As it is said: "Once the stage of acceptance is attained, falling into the lower realms is impossible; once the peak is reached, the roots of virtue do not degenerate." The "Guides" are the Pratyekabuddhas who practice in groups, soaring in flocks like peacocks or parrots, whereas the "Rhinoceros" (khaḍgaviṣāṇa) live in solitude; it is said that you, the Venerable One, are that very one. Regarding the phrase "arising from various renunciations": it means that you appear in various forms according to whichever renunciation of the Śrāvakas and others is required to discipline beings. If one asks, "Does this not contradict the statement that you are 'irreversible'?" there is no fault, as this is intended in terms of the power to discipline others. Regarding "the great elements" (mahābhūta): the term bhūtakoṭi refers to the four great elements. The "cause" is unified in non-dual wisdom, and that too is the Venerable One. Regarding "monks" (bhikṣu), there are four types: the "monk who performs the work of training" possesses the two hundred and fifty-three or three hundred and sixty rules; the "monk by commitment" is one who commits to the vows without [further] acceptance; the "monk by name" is one who has realization; and that too is the Venerable One. The "Arhat" (arhat) is one who has slain the enemy of the afflictions. The "exhaustion of outflows" (kṣīṇāsrava)—the exhaustion of the three poisons and the four roots—is also the Venerable One. "Free from attachment" is by way of abandoning what is to be abandoned through seeing. "Subdued senses" means that if one is attached to beautiful forms and so forth, one is bound; but because Mañjuśrī knows them to be empty of intrinsic nature, he has subdued his entire sensory faculty with his own hand. "Attaining bliss" refers to the activity of the body. "Fearlessness" refers to the activity of speech, which is without fault.
The mirror-like dharmadhātu is the vajra family of the tathāgata family, characterized by the thirty-six marks. "Cool and free from turbidity" means that because the mind is undisturbed, there is no hatred; thus, because the three—body, speech, and mind—are faultless, this is a praise stating, "In that regard, you are free from turbidity." "Knowledge" (vidyā) is like the eye of superior wisdom, realizing the authentic view of the mode of existence of phenomena as if through direct perception. "Feet" refers to the feet of superior ethical discipline, which are the companions of the view; it is the name of the individual who is the support, endowed with the samaya. The feet of superior meditative concentration symbolize taking the two stages of generation and completion as the path. Thus, because the result of Buddhahood arises for a single extraordinary individual who relies upon the two paths of generation and completion. It is called "Sugata" (Well-Gone); ultimate abandonment is like having cleared away a feverish illness, and ultimate wisdom is like a full vase, from which no further excellence can be extracted. Furthermore, it is called "Tathāgata" because of realization, going, and speaking. "Knowledge of the world" refers to the knowledge of those possessing the fortune of the Śrāvaka vehicle up to those possessing the fortune of the Mantra vehicle. "Supreme" means establishing whichever path is most appropriate. "Perfection of the welfare of others" is the excellence of altruism. "Not grasping as 'mine'" is an elaboration on knowledge: if one asks how the authentic view is to be realized through superior wisdom, grasping as "self" is the grasping at the apprehended, and grasping as "I" is the grasping at the apprehender.
Without negating [appearances], the duality of subject and object is rendered non-existent. The two truths are the ultimate and the conventional. While the conventional appears in various ways, if one searches for its very nature, nothing is found; yet, the conventional as a mere conventional designation continues without interruption. As for the manner [of their relationship], in terms of their defining characteristics, these two are non-dual. If one asks how to realize it in that way: even if one possesses superior insight, if one lacks the feet of ethical discipline and meditative concentration, one will not reach anywhere. Regarding conduct, meditative concentration, and ethical discipline, if the eye of insight is absent, one is like a blind person; therefore, view and conduct must be joined in union, for if they are not joined, there is no benefit. "Samsara" refers to being led into all the five aggregates of the afflictions. "Reaching the far shore of things" is nirvana, which is the limit of non-existence. "Arriving" means attaining the fruit of non-duality. Furthermore, by making all the activities of view, conduct, and path continuous, one abides on the dry land of nirvana, the state of great bliss. Moreover, the master Lilavajra’s commentary explains the Middle Way in this way: "Samsara" refers to samsara conventionally, and "the far shore" refers to nirvana conventionally; these two appear as such, but in the ultimate sense, not distinguishing between either is "reaching the limit" or "arriving." As it is said: "That very thing which is nirvana is also the limit of samsara." If one realizes it in that way, "mere primordial wisdom" means that whatever ordinary consciousness arises, it all emerges as the bliss of primordial wisdom.
Alternatively, it is said that everything arises from that. Furthermore, the insight that thoroughly discriminates all phenomena is like a sharp weapon; it cuts through and destroys all afflictions. By these [points], the Dharma of the path together with its result is taught. Regarding the term "Sublime Dharma" (saddharma), the etymological definition of the Dharma's classification is that it is the Dharma of the sublime ones—the Buddhas and Bodhisattvas. When divided, there are mundane phenomena and supramundane phenomena. Mundane phenomena are the ten virtues, for it is said: "The mundane right view," and so forth. Supramundane phenomena are divided into the primary Dharma and the non-primary Dharma. The primary Dharma is called the "Sublime Dharma," which refers to emptiness and the unborn. The non-primary Dharma is called the "Dharma King," which refers to the twelve branches of the scriptures and the three vehicles; it is also the "Sovereign of Dharma." Regarding the function of the Dharma, it is said: "It is endowed with clarity," because those two types of Dharma dispel the darkness of outer and inner ignorance. This is also established by the phrase "the illuminator of the world," because it makes the actual mode of existence appear to sentient beings who are obscured by ignorance; thus, that primary Dharma is supreme. It is the "Sovereign of Dharma" because it exercises mastery over virtuous phenomena. The Dharma of the three vehicles is called "Victorious" (jina) because it triumphs over mundane phenomena. The results of mundane phenomena are gods, humans, and Dharma Kings; the results of the supramundane are the Śrāvakas, Pratyekabuddhas, and Bodhisattvas. These are the results.
The path is that which causes one to properly attain each [of the three natures] individually, and Mañjuśrī is the one who reveals it. Here, "the accomplishment of the object" (artha-siddhi) is applied to the three natures. "The accomplishment of the object" refers to the imputed nature (parikalpita-svabhāva); when divided, it consists of the two: the apprehended and the apprehender. It exists as an essence of superimposition. If one asks why it is called "the accomplishment of the object" when it is a division, it is because it appears as an object—that is, it has become an external object. If one then asks why the internal apprehender is also called "the object," it is because the name of the object is imputed to the subject; since it is established as an essence of superimposition, it is called "accomplished." "The accomplishment of the intention" refers to the conceptual intention of the dependent nature (paratantra-svabhāva); it conceptualizes the apprehended and the apprehender, because it is established in accordance with causes and conditions. "Having abandoned all conceptualization" refers to the thoroughly established nature (pariniṣpanna-svabhāva). Regarding this, the Ornament (Mahāyānasūtrālaṃkāra) states: "The unchanging and the non-erroneous are the two types of the thoroughly established." The unchanging thoroughly established nature is emptiness. The non-erroneous thoroughly established nature is non-conceptual wisdom, which is non-conceptualization. Thus, the imputed nature is established as an essence of superimposition; the thoroughly established nature is established as the ultimate because the accomplishment of the intention abandons conceptualization and establishes non-conceptuality. Thus, the three natures are designated by the names of the three types of accomplishment. Furthermore, these three are posited as three states within the very moment of a present cognition that has arisen and is not yet ceased. For example, when a cognition itself arises as blue—like a piece of cloth—it is the blue of the cognition; yet, while it is the blue of the cognition, it is imputed as the blue of the object, which is the imputed nature.
The very cognition of blue, arising as described above, is the dependent nature (paratantra) because it is governed by other causes and conditions. That cognition of blue is empty of the objective blue; this is the thoroughly established nature (pariniṣpanna), and that too is Mañjuśrī. The detailed explanation of the thoroughly established nature is that which becomes the non-conceptual state. The expanse (dhātu) that is non-conceptual of subject and object is the source, because it is the causal entity of all phenomena. Since that very entity is not established as a thing, it is inexhaustible; and because all the qualities of the noble ones arise by taking that as an object, that emptiness of the expanse of phenomena (dharmadhātu-śūnyatā) is the sublime. Alternatively, it is sublime in comparison to the non-Buddhists, the Śrāvakas, and the Pratyekabuddhas. From that unconditioned phenomenon, the qualities of a Buddha—such as the powers and the fearlessnesses—are inexhaustible because they have no limit of exhaustion; that too is Mañjuśrī. "Merit" refers to the ultimate worldly merit, and Mañjuśrī also possesses the ultimate accumulation of supramundane merit. "Wisdom" refers to that of the Śrāvakas, and that too is Mañjuśrī. The great, distinguished wisdom is understood as that of the Mahāyāna, because it is far superior to that of the Śrāvakas. If one asks what that great distinction is: it is realization and compassion. The Śrāvakas realize the selflessness of the person, but for their own sake and not for the sake of others. The Mahāyāna realizes the selflessness of both phenomena and the person. Through compassion, all accumulations are dedicated for the sake of others; thus, there is no difference. "Possessing wisdom" means possessing both of those aforementioned qualities and Mañjuśrī.
Up to this point, there are thirty-six [deities] of the Jewel family within the Tathāgata family. The wisdom of the Mahāyāna is known to be neither existent nor non-existent, and that is Mañju. Regarding the "two accumulations," it is said that Mañju accumulated the two accumulations of the Śrāvakas and the Mahāyāna. In the context of the pith instructions, these are applied to the sādhana: "Possessing merit" symbolizes the practitioner as the support and the meditation on the Primordial Buddha (Ādibuddha). "Accumulation of merit" symbolizes the objects and the seven limbs of the accumulation. "Wisdom" symbolizes the meditation on the accumulation of wisdom as emptiness. "Distinguished" symbolizes the meditation on the five wisdoms. "Possessing wisdom" symbolizes the meditation on the six-faced [deity]. Likewise, it is said: "Possessing the six superknowledges and the six recollections," which refers to the recollection of the Vajra. "The great mind of all Buddhas" refers to Vajradhātvīśvarī, symbolizing the stūpa. By analogy with these, they are applied to the sādhana. "Permanent" refers to the emptiness of the thoroughly established nature (pariniṣpanna-svabhāva), which is unchanging. Why? Because the discordant imputed nature is impermanent, as it is empty. If that emptiness were impermanent, it would follow that it possesses causes and conditions. If one accepts that, it follows that it is impermanent. If one accepts that, it follows that it is not empty. "All-victorious" is a synonym; that very emptiness is the "Victor who preceded all movement and non-movement." In the Guhyasamāja, it is said: "The non-duality of method and insight," and so forth. These two are non-dual in yoga.
The four meditative concentrations, beginning with the first, are established as the objects of contemplation, and the wise one contemplates them. Alternatively, regarding the inconceivable meditative concentration: the object of contemplation for the concentration does not exist separately, and the contemplation of the wise one does not exist separately; the "Supreme" refers to the Venerable One himself. Furthermore, by realizing all individual phenomena to be unborn, the "Supreme Unwavering Primordial" indicates a single state subsumed by the five sets of five qualities of the resultant Buddha.
If one asks how the phenomena of a Buddha are asserted to be true or false, there are two perspectives: the standpoint of philosophical tenets and the actual mode of being of things. Regarding philosophical tenets, the Proponents of Cognition with Aspects assert that on the level of Buddhahood, all phenomena whatsoever are true. The Proponents of Cognition without Aspects, however, assert that while primordial wisdom is true, the Form Bodies are false; thus, they hold them to be half-true and half-false, as in the case of Śāntipa.
The Illusory Non-dual Madhyamaka asserts that according to the view of this [system], on the level of Buddhahood, phenomena are not established as either true or false. If one wonders whether, then, there is a cessation on the level of Buddhahood, from the perspective of conventional analysis, there is no cessation. If one wonders how that is from the perspective of conventional analysis, it is asserted that within these very five non-dual primordial wisdoms, there exist the five bodies, the five primordial wisdoms, the five families, the five eyes, and the five marks, distinguished by their temporary isolates.
Regarding the five bodies, as will be shown below in the context of the verse, "Formless, yet the supreme excellence of form," if the bodies are condensed, there is one: the "Supreme Primordial" is the Dharmakāya, which is Mañjuśrī himself.
Temporarily, there are the dharmakāya, saṃbhogakāya, and nirmāṇakāya; these three are also explained as Mañjuśrī himself. When divided, there are five bodies: the saṃbhogakāya, the nirmāṇakāya, the vipākakāya, the svabhāvakāya, and the dharmakāya.
Regarding those, the saṃbhogakāya is as follows: the sublime place is the abode of Akaniṣṭha, such as Padmavatī or Sukhāvatī; the sublime teacher is the body adorned with the major and minor marks; the sublime retinue consists of Samantabhadra and others; and the sublime dharma is the teaching of non-dual dharma. Because it enjoys such [qualities] in a relaxed and unimpeded manner, it is the saṃbhogakāya.
The nirmāṇakāya is that very non-duality which spontaneously accomplishes the welfare of others without needing to be sought.
The vipākakāya is maturation into different forms; it is that very non-duality maturing into different places, teachers, retinues, dharmas, and so forth.
The svabhāvakāya is that which, when one searches for the essence of those [others], is not found as anything at all.
The dharmakāya is the nature of the single taste of those.
To these, the five wisdoms, the five eyes, and so forth are also applied: the body is the saṃbhogakāya; the wisdom is the discerning wisdom; the eye is the wisdom eye; the family is the lotus family; and the Buddha is Amitābha.
Likewise, the nirmāṇakāya is the all-accomplishing wisdom; the eye is the flesh eye; the family is the karma family; the Buddha is Amoghasiddhi; the maturation is the equality wisdom; the qualities are diverse; the eye is the divine eye; the family is the jewel family; and the Buddha is Ratnasambhava.
The svabhāvakāya is the mirror-like wisdom; the eye is the Buddha eye; the family is the vajra family; the Buddha is Akṣobhya; the dharmakāya is the dharmadhātu; the eye is the dharma eye; the family is the Sugata family; and the Buddha is Vairocana. Thus it is said.
It is said, "The self-natured one." By the lines, "The pervasive lord, the master of the five wisdoms, wearing the crown of the five buddhas, possessing the five eyes free from attachment," it is shown that these are also the venerable Mañjuśrī himself. Regarding "all buddhas," it is said that the tathāgatas, both the primary elements and those derived from them, depend upon you; for the venerable one is both the father who generates all buddhas and, appearing as a bodhisattva, the son of the buddhas. Śrāvakas and pratyekabuddhas are the sons of body and speech, whereas bodhisattvas are the sons of the mind, and are thus called "sublime." He is the supreme among those to be traversed. Because he knows the nature of the nature of all phenomena, there is no causal factor for the birthplaces arising from existence; since he is devoid of a self of phenomena and a self of persons, he eliminates that existence of saṃsāra. Regarding "solely firm," the body of Mañjuśrī is composed of vajra, for it is indestructible and indivisible by anything. "As soon as born" means that as soon as the intention to tame and sustain arises, or as soon as he is seen, he tames them; the world itself is the venerable one. "Space" refers to the self-arisen nature of the bodhisattva Vajrasattva, which arises from the wisdom of emptiness—this is Mañjuśrī himself. Regarding "wisdom and primordial wisdom," from the realization of the inseparability of the profound and the vast, the fire of primordial wisdom blazes; the burning of the fuel of the afflictions along with their habitual tendencies is the "great fire."
In the pith instructions, this is applied to the burning of one’s own body during the time of gathering the accumulation of wisdom. Because the light of that wisdom illuminates all the three worlds, it is the "Great Light." Up to this point, there are thirty-six deities of the Lotus family. Regarding wisdom, it is the wisdom free from subject and object; in the pith instructions, this is the seed syllable for the phrase: "Once again, the wisdom is made into the body." The "star" refers to the planet Venus and is applied to the meditation on the syllable A. Hereafter, this is applied to the meditation on the five wisdoms, the qualities of wisdom: "The blazing one" is the mirror-like wisdom, which serves as the support for the two bodies and is non-conceptual. "The lamp for beings" is so called because it clarifies all phenomena through the wisdom of individual discernment. "The lamp of wisdom" is that which equalizes all phenomena through the wisdom of equality. "The majestic one" is the emanation of whatever is necessary to subdue beings through the all-accomplishing wisdom, appearing there in a beautiful form. These five wisdoms are also Mañjuśrī. The "supreme mantra of the luminous dharmadhātu" is the syllable HŪṂ; its "mantra lord" is Mañjuśrī. HŪṂ is the seed syllable of the wrathful deity Hūṃkāra, and that venerable one also appears as the thirty-seven deities of the root maṇḍala of Trailokyavijaya. The "vidyā-mantra" refers to that same deity residing within the directional niches of the thirty-seven deities in the dhāraṇī maṇḍala of Trailokyavijaya. The "secret mantra" refers to that same deity residing in the dharma maṇḍala, where one focuses the mind on the respective symbols of the thirty-seven deities, each the size of a grain of rice.
The "Great Purpose" refers to the thirty-seven deities in the activity maṇḍala of Trailokyavijaya, who are also Mañjuśrī. The "Uṣṇīṣa" refers to the Tathāgata crown ornament adorning the head of Trailokyavijaya. The "Marvelous" refers to the vajra form, endowed with the brilliance of light. It is the emptiness of space, and its very nature is Mañjuśrī. Through him, he displays mundane and supramundane forms, or alternatively, displays various meditative absorptions (samādhi). The "Buddhas" are supreme because the five families are of one taste within the dharmakāya. The "Joy of All Beings" refers to possessing the eye of insight that knows what to adopt and what to abandon; that too is Mañjuśrī. The "Diverse" refers to Mañjuśrī generating the purity of beings through various emanated forms. That Mañjuśrī is worthy of worship by the great sages and is the object of praise and expression for all sentient beings. The "Three Families" are the three of body, speech, and mind. The "Holder" (Dhara) means to uphold, which is Mañju (Mañjuśrī). The "Secret Mantra" refers to the mundane and supramundane, which is also Mañju. "Samaya" (Commitment) has the sense of not transgressing; this is because all phenomena do not transcend the bodhicitta. Because nothing is transcended, it is "Great." That Mañjuśrī, who has emerged from all the principal ones, is the nature of the Jewels; he upholds the three qualities that pervade all qualities beyond calculation, which are the supreme qualities. Alternatively, according to the pith instructions, the "Samaya of the Secret" consists of the three: not speaking, not hearing, and the samaya of reading the tantra.
Not departing from that, the Secret Mantra is designated by viewing it as the meaning of Secret Mantra. As it is taught in the Sphutārthā: "That which is produced from elaboration is called 'mantra' (sngags)." Why is that? Because it protects through knowledge and sustains wandering beings; or else, it is because it is sustained by the compassion of Mañjuśrī himself.
Regarding the primary sustenance of the Three Jewels: there are the Three Jewels of the text, the Three Jewels of the path, and the Three Jewels of the result. Among these, the Three Jewels of the text are correlated with the Buddha as the speaker, the Dharma as the speech, and the Saṅgha as the retinue. The speaker is the Buddha, the speech is the Dharma, and the retinue is the Saṅgha.
The path consists of the five families of deities and the three families of the generation stage, whose nature is the five bodies: the Buddha is the nature of the five bodies; the Dharma is the mantra of the wheel of insight; and the Saṅgha consists of the Bodhisattvas of skillful means and so forth. In the completion stage, non-duality is the Buddha, the repeated familiarization with that realization is the Dharma, and the result is the Buddha as subsumed by the five dharmas; the Dharma is Samantabhadra and so forth, and the Saṅgha is the mantra. Furthermore, the Venerable One himself appears as the result.
The three supreme vehicles taught are the vehicles of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas, and their teacher is also Mañjuśrī. "Amoghapāśa" (Meaningful Lasso) refers to the Vajra family of Bodhisattvas. Why? Because it leads disciples who have no beginning onto the path, it is the "Meaningful Victor" (Amoghasiddhi), which is the Vajra family. Why? Because in order to subdue those to be tamed by wrathful deities, he is the Victor in the form of that [wrathful deity] from the beginningless state. "Great Sustainer" (Mahādhara) is the Lotus family. The gatekeeper is performed by the iron chain.
Why is this? It is because he does not abandon, but rather holds, those disciples who possess desire. The Vajra Noose belongs to the Jewel Family. As for the gatekeeper being the Noose: it is because it draws in those who are miserly without obstruction. The Vajra Hook belongs to the Vajra Family, Akṣobhya. The gatekeeper is the Hook; why is this? It is because it holds the aforementioned wrathful ones who possess hatred and draws them into the maṇḍala without obstruction. The Great Noose belongs to the Action Family, Amoghasiddhi. The gatekeeper is the "Descending One"; why is this? It is because it generates joy in those who possess envy and draws them onto the path without obstruction. Up to this point, there are thirty-six deities of the Action Family within the Tathāgata Family. There are one hundred and eighty-one names of the Tathāgata Family. The verses consist of fifty-five, lacking one line; thus, the sixth chapter is complete.
There is a wrathful deity renowned by the name "Vajrabhairava." From what is he renowned? From the Vajrabhairava Tantra. If one asks what that wrathful deity renowned by that name actually is, it is the venerable Mañjuśrī himself, manifesting as that wrathful deity. If one asks why that wrathful deity is called "Vajrabhairava," it is because he emanates in a terrifying form—roaring, devouring, fierce, and wrathful—for those who cannot be tamed by peaceful means and must be tamed through anger. As it is said: "For those who have become extremely fierce, peace will not be beneficial; from the essence of insight and method..."
"The wrathful one performs the deeds of all the Tathāgatas," it is said. Likewise, from this point downward, one should understand that this applies to all [wrathful deities] who are renowned by such names: in which tantra they are renowned, what those wrathful deities actually are, and why they are given those specific names.
Regarding the wrathful deity known as Bhairava (The Terrifier), he is renowned in the Mañjuśrī-bhairava-tantra. He is Mañjuśrī himself. He is so named because he terrifies others through his emanations. The wrathful king is renowned in the Guhyatantra; he is Mañjuśrī himself. He is exceedingly powerful, and even all the wrathful deities of the Buddhas are terrified upon seeing him. As it is said: "Then, at the sight of this Mañjughoṣa, the name of his wrathful form is Yamāntaka. Upon seeing him, all the other wrathful deities dropped their own weapons."
The wrathful deity known as Ṣaṇmukha (The Six-Faced One) is renowned in the Mañjuśrī-māyājāla. He is Mañjuśrī himself. He is so named because he has six faces, hands, and feet; the name is assigned based on his actual attributes.
Regarding the one known as Bhīma (The Fierce One), he is renowned in the Vajrapāṇy-abhiṣeka-tantra. He is Mañjuśrī himself. From the pores of his skin, majestic wrathful deities emerge, and because he terrifies others by ruffling his brows and so forth, he is so named.
The wrathful deity with six eyes is also from the Vajrapāṇy-abhiṣeka-tantra. He is Mañjuśrī himself; he is so named because six eyes reside upon his forehead, like the six stars of the Pleiades.
The wrathful deity Ṣaḍbhuja is renowned from the Vajrālaṃkāra-tantra. He is Mañjuśrī himself; he is so called because he possesses six arms. The wrathful deity Balavān is renowned from the Vidyottama-tantra. He is Mañjuśrī himself; he is so called because he possesses great power. The wrathful deity Kaṅkāla is renowned from the Cakrasaṃvara. He is Mañjuśrī himself; he is so called because of his skeletal form. The wrathful deity Daṃṣṭrākarāla is renowned from the Vajraghoṣasaṃcaya. He is Mañjuśrī himself; he is so called because he bares two fangs and threatens others. The wrathful deity Halāhala is renowned from the Amoghapāśa. He is Mañjuśrī himself; he is so called because he utters the sound "halāhala." The wrathful deity Yamāntaka is renowned from the Samayavyūha-tantra. He is so called because he destroys the Lord of Death (Yama) of karma. The wrathful deity Vighnarāja is renowned from the Amṛtakuṇḍalī-tantra. He is so called because he triumphs over Gaṇapati, the elephant-nosed one, along with his servants and messengers. In the same way, the term "wrathful" and the reasons for its application should be understood by analogy. The Mahāvajravega is Mañjuśrī himself according to the Mahāsamaya-tantra; he is so called because he subdues others with a force like that of a vajra. Up to this point, there are fourteen names for the Tathāgata family of the Vajra family. The Bhīṣaṇacandraguhyatilaka states that he is Mañjuśrī himself; he is so called because he destroys all those who are hostile.
Vajrakīrti is from the Advayasamatā-tantra: because he is Mañju [the wise] and is indivisible, possessing great renown. Vajragarbha is from the Guhyacandra: because he possesses the very essence of the vajra. Māyāvajra is from the Ṣoḍaśasāhasrikā: because from non-existence he emanates everything. Mahodara is from that same [source]: because he possesses a large belly. Vajrasambhava is from the Bhūtadāmara: because he was produced and born from the vajra request. Vajrātmaka is from the Pātāla-tantra: because he holds the vajra in his hand. Vajragarbha is from the Hṛdayālaṃkāra-tantra: because he is firm and solid. Gaganopama is from the Guhyakośa-tantra: because he is unchanging. Acala is from the Māyājāla-tantra: because he is unmoved by Māras. Ekajaṭāviḍambita is from the Vajramukuṭa: because all his locks are bound into a single topknot and he is graceful. Gajacarmaparidhāna is from the Cakrasaṃvara: because with two hands he holds the elephant hide. Mahogra is from the Vijaya-tantra: because he is the wrathful one who subdues the wicked. Ha-ha-ghoṣa is from that same [source]: because he proclaims it without interruption. These are the fourteen names of the Vajra family. Hi-hi-ghoṣa is from the Guhyacandra: because it is without interruption.
The "Terrifier" is so called because, according to the Compendium, he emanates many terrifying forms. The "Great Laughter" is so called because, according to the Guhyavyūha Tantra, the name of the laughter is aṭṭahāsa; when inserted between oṃ and hūṃ, it removes poison. The "One with a Roaring Laughter" is so called because, in that same text, his laughter is long-lasting. The "Vajra Laughter" is so called because, in that same text, it is the laughter of non-duality. The "Great Proclaimer" is so called because, in that same text, he proclaims so as to fill the three worlds. "Vajrasattva" is so called because, according to the Śrīparamādya, he provides relief to all. "Mahāsattva" is so called because, according to the Guhyasamāja, he upholds the great samaya or upholds equanimity. "Vajrarāja" is so called because, according to the Guhyakośa Tantra, "Vajra" is non-duality and he is called the "King" thereof. "Mahāsukha" is so called because, according to the Śrīparamādya, he possesses uncontaminated bliss. "Vajracaṇḍa" is so called because, according to the Vajraguhyālaṃkāra Tantra, his power is swift. "Mahānanda" is so called because, according to the Vajraguhyatilaka, he possesses uncontaminated bliss and is also "Great Joy." "Vajra Hūṃ" or "Proclaiming Hūṃ" is so called because, according to the Saṃgraha, he constantly proclaims hūṃ; this refers to the four hūṃs of the sumbhani. The "One Holding the Vajra Arrow as a Weapon" is so called because, according to the Mahāsamaya, the two preceding [qualities] sever all afflictions. Up to this point are the fourteen names of the Ratna family. "Vajrakhadga" is so called because, according to the Māyājāla, he holds a vajra and a sword.
"Cutting without exception" is because, as stated in that same text, the two preceding [qualities] cut through all afflictions. "Holding the universal vajra" is because, according to the Bodhicitta, he holds the crossed-vajra of all. "The Vajra-holder" is because, in that same text, he possesses the wisdom of the vajra-net. "The Single Vajra" is because, in the Non-dual Victory Tantra, he is the very essence of the non-dual wisdom of the profound and the vast. "Dispelling the Battle" is because, in the Victory over the Three Realms, he conquers the battle of the afflictions. "The Blazing Vajra with Unbearable Eyes" is because, in the Bhairava, he possesses unbearable light from eyes like blazing vajras. "His Hair is also Blazing Vajras" is because, in the Vajrapāṇi Empowerment Tantra, he has many hairs similar to those. "The Vajra-descender" is because he descends as wisdom. "The Great Descender" is because, in the Vajrapāṇi Empowerment Tantra, he is the wisdom that is the nature of all things. "The Hundred-eyed One" is because, in that same text, he possesses a hundred eyes. "The Vajra-eye" is because his eyes are like vajras. "His body has vajra-hairs" is because, in the Vajra Ornament Tantra, he has swirling vajra-hairs. "The Vajra-hair is the sole body" is because, in that same text, he possesses vajra-hairs or a body that is the sign of the non-dual, singular wisdom; these are the fourteen names of the Lotus family. "The tips of his nails are vajras" is because his nails are like vajras.
The "Vajra Essence" has tough skin because it is as firm as a vajra. The "Vajra Garland-Holder" holds a vajra garland. The "Glorious One" possesses the six perfections. Adorned with vajra ornaments—these are renowned from the Vijaya Tantra. The "Loud Laughter of Ha Ha" is renowned from the Subāhuparipṛcchā Tantra. The "Proclaimer" proclaims without sound from the state of definitive accomplishment. The "Six-Syllable" is A Ra Pa Ca Na Maḥ, renowned from the Samaya Tantra. The "Vajra Sound" is like the sound of a thread from the great Yoga Tantra. The "Great Mañjughoṣa" is gentle and melodic from that same source, because of its profundity and vastness. The "Great Sound" is renowned from the Samayālaṃkāra Tantra. The "Single Sound in the Three Worlds" is from the Vijaya Tantra, because its sound is proclaimed non-dually as one throughout the three realms: below the earth, upon the earth, and above the earth. The "Proclaimer of Sound to the Limits of Space" is from that same source, where Śākyamuni commanded Yamāntaka; when the Mañjuśrī-nāma-saṃgīti was explained, Yamāntaka proclaimed the sound that is heard throughout the entire expanse of space. The "Supreme among those with Sound" is the Blessed One, who possesses sound. For the sake of the conduct of wisdom, he tames the three worlds; he is also the venerable Mañjuśrī himself. Up to this point, there are fourteen names for the activity family of the vajra family.
Thus, there are ten verses and one additional verse, making seventy-one names; this concludes the seventh chapter. Regarding the phrase "Perfect Selflessness" (samyag-nairātmya), the Venerable Mañjuśrī is addressed by such names as "Perfect" (samyag) and so forth. If one asks why the Venerable Mañjuśrī is addressed by such names as "Perfect" and so on, it is because he is truth, suchness (tathatā), and non-conceptual; therefore, he is so called. In that regard, "Wisdom" (jñāna) refers to the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna). "The Perfect Limit" (bhūtakoṭi) is the absence of letters, for in non-duality there are no letters to represent it; as for wisdom, it is the expanse of phenomena (dharmadhātu). Those five wisdoms are also the Venerable One himself. Regarding the phrase "Proponent of Emptiness," that Venerable One exists as the nature of sound without sound; furthermore, he exists as the nature of the three types of emptiness. From the perspective of the emptiness of the imputed (parikalpita), there is the emptiness of non-existence; from the perspective of the dependent (paratantra) being empty of conceptualization and its absence, there is the emptiness of non-thingness; and from the perspective of the thoroughly established (pariniṣpanna) abiding as the innate, uncontrived essence, there is the emptiness of nature. That very reality is called the "Principal" and the "Supreme Leader." Regarding "Profound," that emptiness is empty of subject and object, and is difficult to realize because nothing whatsoever exists. "Vast" means that very reality arises as a manifold variety. The Venerable One proclaims the sound of non-duality, the union of those very [qualities], thereby overwhelming the views of the non-Buddhists, the Śrāvakas, the Pratyekabuddhas, and the non-duality of illusion, and so forth. Furthermore, in a single instant, he overwhelms the non-duality of illusion.
By asserting the system of all phenomena as mere cognition, it surpasses the Śrāvakas and the formless [proponents of non-aspectarian consciousness]. Regarding the Great Dharma Conch: after the Bodhisattva Siddhārtha performed the three observations from Tuṣita regarding Jambudvīpa, the Victorious Maitreya was empowered as his regent and placed upon his crown. When he entered the womb of Māyādevī, Mañjuśrī sounded the Dharma conch, and the fame spread throughout the thousandfold world system that the Buddha’s teachings would arise in Jambudvīpa; thus, it is also great in its renown. Regarding the Dharma Ghaṇṭī: after the Blessed One subdued the four Māras and realized exhaustion and non-arising, he remained at the foot of the Bodhi tree with little concern. Brahmā offered a thousand-spoked golden wheel as a request and made his supplication. Śakra, the lord of gods, offered a divine parasol, and hundreds of millions of divine sons fanned him with whisks. Having traveled to Vārāṇasī, while the Blessed One remained in equanimity, Brahmā gathered the assembly with the sound of the ghaṇṭī; that too is an emanation of the Venerable One. The "Great Drum" that proclaims the Dharma so that it is heard in all ten directions is also Mañjuśrī. The "formless" is the Dharmakāya, because it is not established as an essence. The "excellent form" is the Saṃbhogakāya, because it appears through the conditions of the place, the teacher, the retinue, and the Dharma. The "sublime" is the Svabhāvikakāya, because when sought, nothing is found, as it is emptiness.
The "one with various forms" is the nirmāṇakāya, because it appears in various forms to those to be trained. The "mind-born" is the vipākakāya, because it is the maturation of that very wisdom and because it matures in a manner distinct from that [wisdom]. These five such kāyas are also the Venerable One.
Regarding the phrase "The glory in which all forms appear," this refers to the four general sections. Above, the sections of the Dharmadhātu, Trailokyavijaya, and the two sections of the Vajra family were taught. Below, the sections of the Ratna family and Amoghasiddhi will be shown. This Lotus family is called the "section for taming beings" and appears in various ways. At the very moment of appearing, since the ground is not established as anything whatsoever, it is a reflection; the arising of that is also the Venerable One. Such a Venerable One is renowned as being peerless and as a great mass of merit. He is also called the "Great Lord of the Three Realms."
He is "Noble" (Ārya) because he shows and perceives all paths. If one asks what those paths are, they are the eightfold path, from right view up to right samādhi. It is in that regard that the Venerable One is renowned. "Liberation" (Mokṣa) means having been liberated from that and having arrived there. Therefore, he is called "The Crest and Victory Banner of Dharma."
That very non-dual Mañjuśrī appears as a youth in the three worlds, such as among the gods, in order to tame those to be trained as youths. To tame those to be trained by Śrāvakas, he teaches the Dharma in the form of a Great Elder within the retinues of the four Śrāvaka schools. To tame those to be trained by Pratyekabuddhas, he appears as an old Pratyekabuddha. ... [and so forth].
For ordinary beings and bodhisattvas, the one who is the master or lord of all those who tame through birth stories such as the Hare and so forth, or who tames all living beings, is the Venerable One. Regarding the thought that it is inappropriate for him to act as the preceptor for those to be tamed by various means, it is because whatever appears is not established as a basis or is indeterminate. If one then wonders, "Does the Buddha not act as a preceptor?" it is said: "Bearing the thirty-two marks." From the mark of the wheels on the feet up to the eyelashes like those of a cow, the Venerable One bears a body surrounded by the eighty minor marks, of which the thirty-two are the primary ones. Regarding those marks and minor marks, there are mundane and supramundane types. The mundane marks and minor marks are possessed even by universal monarchs (cakravartin), whereas the supramundane ones are possessed by the Buddha. If one asks, "What is the difference?" it is said: "The Sage’s marks, abiding in their objects, are noble because they are clear and complete." The marks of the Sage Buddhas abide firmly in their objects, are clear, and are complete; the marks of universal monarchs do not abide in their objects, but are crooked, unclear, and incomplete. "Charming, he is beautiful in the three worlds." This means he is lovely and beautiful because he is desired by all sentient beings in the three worlds, and because one can never tire of looking at him. If one then asks, "Does he not act as a mundane preceptor?" it is said from: "He is the preceptor who well teaches the world," and so forth.
Worldly knowledge is a quality; for he acts as the master of all crafts, methods, and so forth, in accordance with the fortune and capacity of beings, because he is the blessing of Mañjuśrī. If one wonders, "In that case, does he not become subject to faults?" it is said: "The worldly master is fearless." Although he performs the welfare of sentient beings through various emanations, he has no such thoughts regarding them, nor is he attached to performing that welfare, just like a lotus. In the pith instructions, although the master possesses the defining characteristics, he is illustrated by this very point: the yogi who has realized the view acts as the master of all worldly phenomena and tames them; by reminding them of the unborn, he remains as a continuous source of illumination. By relying on appearances as the method, he realizes emptiness as the insight. For the yogi who has realized it in that way, there is no fear of discordant factors. Therefore, that Venerable One is called the "Protector and Refuge." Because realizing the unborn emptiness shatters the rocks of pride and so forth, he is called the "Intimate Friend." Therefore, he is the "Savior" because he does not sever the lineage of the Buddhas of the Fortunate Aeon, and he is "Unsurpassed" because he has attained great primordial wisdom. Regarding the phrase "Enjoying the limits of space," it means he dwells perfectly in and enjoys the primordial wisdom of profound emptiness, which is like space. Regarding "The ocean of omniscient primordial wisdom," it is because he possesses primordial wisdom that is exceedingly vast. "Opening the shell of the egg of ignorance,"...
This means that just as the shell of an egg is the cause of a bird, ignorance is the causal factor for all sentient beings within the six realms. Mañjuśrī is the one who destroys the formative factors (saṃskāra), which are like the shell of that egg. The "existences" are the five appropriated aggregates (upādānaskandha). Because one is not liberated from those very things, they are like a net; yet, by meditating on the ultimate reality, all afflictions (kleśa) are destroyed. "All afflictions without exception" refers to the afflictions of dependent origination, from the formative factors conditioned by ignorance up to old age and death, which the Venerable One pacifies.
"Reached the far shore of the ocean of saṃsāra" means that the Venerable One has reached the dry land of nirvāṇa. "Empowered by wisdom" refers to the wisdom of Samantabhadra; he is endowed with the crown of that empowerment. That crown is the perfect Buddha; the Venerable One also wears the five families as ornaments. In the pith instructions, this symbolizes the empowerment of the disciple: the "wisdom empowerment" refers to the five empowerments of awareness, and the "tiara" refers to the silk streamers. "Wearing the perfect Buddha as an ornament" specifically indicates the empowerment conferred by the crown of the five families. Because he generates and establishes the five wisdoms and embraces the five ignorances, he is the "Lord" (indriya).
Regarding "by the three sufferings": the suffering of suffering is the hells and the five appropriated aggregates; the suffering of characteristics is birth, aging, sickness, and death. This is the truth of the result of suffering, and the Venerable One is that. "Suffering" is also used to refer to the origin of suffering.
Because it produces the result of suffering, the name of the result is applied to the cause. "Peace" refers to cessation; it is the pacification of the two aforementioned sufferings of cause and result, and that is Mañjuśrī. "Dispelling the three" means that the truth of suffering and the truth of the path dispel [the obscurations]. "Infinite" refers to the eighty-four thousand heaps of Dharma; it refers to the Dharma written with ink that would fill the capacity of the elephant Airāvaṇa, and that speech is also the Venerable One. "Three liberations" refers to the liberations of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas; the one who attains those is also the Venerable One. "Obscurations" refers to the obscuration of afflictions, the obscuration of karma—namely, the actions of immediate retribution and the obscuration of ripening, which are the hells—and the obscuration of the knowable, which consists of views that contradict the way things exist and views regarding meditative absorptions, such as those with a predominance of calm abiding or the long-lived gods. The one who is liberated from these is the Venerable One. By being liberated from these, it is said: "He abides in equanimity like space." "Stains of affliction" refers to the six root afflictions and the twenty secondary afflictions; the Venerable One has transcended and is free from these thirty-six. Up to this point are the fifty-five names of the Tathāgata family of the Lotus family, including the three times added to the fifty-two. The three times appear as one's own bodhicitta itself. "Timeless" means that the past has ceased and does not exist, the present does not remain and does not exist, and the future has not arisen and does not exist. Thus, the three times do not exist within the specific characteristics of the objects of knowledge.
If [an effect] arises from a cause, does it arise from what exists or from what does not exist? If it arises from what exists, does it arise from itself or from another? If it arises from itself, arising is untenable because cause and effect would be simultaneous. If it arises from another, does it arise from a concordant cause or a discordant cause? If it arises from a concordant cause, does it arise from one that provides benefit or from one that does not? If it arises from one that provides benefit, the effect does not exist at the very moment the cause exists. At the very moment the effect exists, the cause has ceased; since it is then absent, it cannot provide benefit. Thus, the realization that the three times do not exist is also the Venerable One. Because he has attained such a sublime realization, he is called the "Foremost of all sentient beings." "Qualities" refers to mundane qualities. "Diadem" refers to supramundane qualities. That which is more beautiful than mundane qualities is like a diadem of jewels; the Venerable One’s qualities are the diadem upon that [diadem], just as a diadem of flowers adorns a diadem of jewels. Regarding the phrase "completely liberated from all bodies," "body" refers to the dharmakāya. The body of a god, formed from the ten virtues; the body of wealth, like a rich man, formed from generosity; the body of desire, which is that of an animal; and the body of fear, which is that of a hungry ghost or a hell-being—the Venerable One is called "liberated from all these" because he is neither afraid of nor subject to change by any of them. "Abiding at the limit of space" means that because he possesses the realization of non-arising, the insight that knows all phenomena to be without intrinsic nature is the meditation on space; and space is the meditation on insight.
As it is said, "In the Perfection of Wisdom, the cultivation of all phenomena is the cultivation of space," this is the practice of taking space as the path. From the section on the "wish-fulfilling jewel" onwards, the benefits of realizing the practice of taking space as the path are explained. One should understand that there are three traditions: the Venerable One himself is described as the wish-fulfilling jewel, the wish-granting tree, and the excellent vase; or else, the Venerable One emanates as external jewels, wish-granting trees, and vases to act for the benefit of others. Furthermore, as the pith instruction for these samayas, one should understand that the offering to the wealth deity Ārya Jambhala is also included.
In that regard, the "wish-fulfilling jewel" is the Venerable One, who accomplishes whatever purpose is desired. The "Pervasive Lord" (Khyab bdag) is as explained above: he pervades the stable and the moving. "Of all" refers to his emanations in whatever form is necessary here, as he is the section on taming beings. Because he benefits through jewels and by alleviating hunger and thirst, he is the wish-granting tree, the excellent vase, and so forth; through these, he acts for the benefit of all sentient beings. "Benefiting" refers to future lives. "Kindness" is the term for the Venerable One because of his loving-kindness. "Good" refers to the ten virtues, and "bad" refers to the non-virtues, which are understood according to the specific necessity. "Knowing the time" means knowing the time to enter meditative absorption, to teach the Dharma, to act for the benefit of sentient beings, to abide in equanimity, and to pass into nirvāṇa according to what is needed to tame them. "Pervasive Lord" is understood as the meaning. "Knowing the samaya" is the essence.
The mantras and mudrās are the samaya; he knows them and possesses the samaya of not transgressing them, thus he is the Venerable One. Knowing the time means knowing the proper time for giving, giving without regret, giving what is pleasing, and knowing not to expect karmic maturation; he is also the Venerable One. Regarding the faculties of sentient beings, he knows the superior, middling, and inferior faculties and is skilled in teaching the three types of liberation: those of the śrāvakas, pratyekabuddhas, and bodhisattvas. Possessing qualities means possessing the qualities of the Buddha’s body and primordial wisdom (jñāna). Knowing qualities means knowing the qualities of outsiders, śrāvakas, pratyekabuddhas, and so forth. Knowing the dharma means knowing mundane or supramundane phenomena, or the phenomena of saṃsāra and nirvāṇa. Mañjuśrī is also the one who possesses the uncommon auspicious marks. Mañjuśrī is the source of auspiciousness, for even mundane auspiciousness arises from him. Among all auspicious things, Mañjuśrī is the most auspicious. His fame is such that he even acts for the benefit of sentient beings by manifesting in the form of a rabbit. He is auspicious because if one meditates on him with one-pointed mind, he serves as the basis for all perfections. His renown comes from the mass of merit resulting from the aforementioned perfection of generosity; thus he is so named. The ten virtues are also Mañjuśrī. He is called the "Great Consolation" because he provides relief from saṃsāra to sentient beings through the way of desire. He is the "Festival" because he delights in making offerings to the Buddha with faith.
He is great because he delights in giving to sentient beings through his compassion. He is the "Great Joy" because he delights in teaching the unsurpassed Dharma in whatever form is appropriate for the fortune of worldly beings. He is great because he possesses the savor of tasting the flavor of uncontaminated bliss. He is called "Worthy of Honor" because he is worthy of honor, prostration, and offerings within the three realms, and because he establishes the state of being a recipient of service as the fruit of such honors and so forth. He is called "Perfect" because he serves as the support for all accumulations. He is "Supreme Joy" because, upon attaining the first bhūmi, he exists in the nature of purifying a hundred buddha-fields and so on; alternatively, "Joy" is śrī, and he is called "Supreme Joy" because it is renowned that bliss and mental happiness arise in dependence upon the goddess. Mañjuśrī also becomes the master of that. He is "Possessing the Supreme" because he possesses the supreme among all that is to be traversed on the path to the stages. He is the "Bestower of the Supreme" because he fulfills all the intentions of those to be trained. He is the "Chief" because he is the most excellent among all non-Buddhists, śrāvakas, pratyekabuddhas, and bodhisattvas. He is the "Refuge" because he is worthy of being the refuge for the lowly and the suffering who have no other protection. Regarding the phrase "Foe of the World": in the world, when the gods are provoked, the eight fears arise as enemies—namely, disease, death, crocodiles, collapse, rākṣasas, and mice—and Mañju is the supreme or best of those who exhaust them. Regarding the phrase "Dispelling All Fears Without Exception": these are the fears of lions, elephants, fire, snakes, thieves, robbers, weapons, and the falling of tongues, which is lightning.
If one supplicates the Venerable One, those eight fears will be dispelled; therefore, he is so named. Cūḍa refers to a young child. Śikhin refers to a young son of the gods. He performs the welfare of sentient beings through a form of mind that tames them in whatever way is necessary. Jaṭin means possessing a mass of matted hair. Jaṭā means the hair is tied together as a single braid. Mañju means having the topknot loosened; alternatively, it refers to one who engages in the conduct of a skull-bearer. Mukuṭin means wearing a crown; Mañju is one who performs the ascetic observances of the non-Buddhists, with a crown adorned by the sun, the moon, and the crescent moon. Furthermore, that is the blessing of Mañju.
The two words "five-faced" (pañcamukha) indicate the colors for meditating on the Primordial Buddha (Ādibuddha) in the first application: the five faces are the four directions and the face above, which are the signs of the five wisdoms. One should meditate on a single matted-hair topknot on each of those. Up to this point, these are the marks of the Lotus and Vajra families. Pañcaśikha means that upon each of the aforementioned topknots, there is a jeweled crest (śikha). One should meditate on a flower binding the base of each. Muṇḍin means one with a shaven head; this is the ascetic observance of Śākyamuni. Mahāvratadhara refers to the Heruka observance of Mantra; Mañju also engages in the conduct of the fields and near-fields through the practice of the skull. Brahmacarya means that for infinite eons, he practiced the pure conduct of Śākyamuni for a long time. That too is an emanation of Mañju. Paramavrata refers to the ascetic observance of the twelve-year penance of Śākyamuni’s pure conduct, wandering for alms without resting in a house.
He is the supreme one who roams the forest depths. The perfection of asceticism is the pacification of the worldly faculties of asceticism; the one who has perfected that is the Venerable One. At the bank of the great river of asceticism, Śākyamuni subsisted on half a sesame seed for six years, and he is Mañju. That Venerable One is called the Holy Abode of Purity; the "Abode of Purity" refers to the perfection of the non-Buddhist Vedas and the ascetic observances of the heretics. "Holy" means that his omniscience is unsurpassed by any other.
The name Gautama is a designation for a low caste. It originated when King Karṇa had two sons born to him, Gautama and Varadāja. Having installed the younger brother Varadāja on the throne, the elder brother Gautama went forth as a renunciant under the sage Kṛṣṇa and dwelt in a hut in the wilderness to practice meditation. In that region, a man named Padmāṅga paid a fee to the prostitute Sugandhā, and then another man also paid a fee. Sugandhā thought to herself, "I cannot support two men in a single night," so she told her servant Padmāṅga that she was unable to take the mistress for that night. He then slept with another man for a moment and left.
Thinking, "Now I must support both," he summoned Padmāṅga. Padmāṅga became enraged, cut Sugandhā’s throat with a sword, and fled. He dropped the sword at the door of Gautama’s hut, and the trail of blood led to him. Consequently, the punishment was imposed upon Gautama.
In the king’s prison, he was cast naked upon many impaling stakes. The sage Kṛṣṇa asked, “What karma did you commit that you should receive such a punishment?” He replied, “I have committed no fault in this life; is it not the result of past karma?” The sage Kṛṣṇa said, “In that case, who is a witness to your truth?” He then invoked the power of truth: “If I am without fault, may the Master’s body become like a polished golden door-bolt. If I am at fault, may the Master’s body become darker than before. May I also suffer intensely and, upon death, be reborn in hell.” When he spoke thus, the Master, the sage Kṛṣṇa, became like a polished golden door-bolt. Then Gautama said, “I request a method so that I do not fall into the lower realms.” The sage Kṛṣṇa replied, “If one has a son to carry on the lineage of the sage’s dharma, there is a method for rebirth in the higher realms. Do you have a son?” He replied, “How could it be possible for me to have a son when I was ordained as a young child?” The sage then asked, “In that case, have you thought of anything improper?” He replied, “I am scorched from above by the sun and pierced from below by the stake; how could such a thing be possible?” Then, by the sage’s miraculous power, clouds gathered in the sky and a light rain fell. His burning torment was pacified and a sense of well-being arose. He thought of something improper, and a drop of semen mixed with the blood below. This was placed upon a leaf of a sugarcane tree, and when about two months had passed:
Two infants of exceptionally beautiful form were born, and they were named King Ikṣvāku. When many years had passed, King Māndhātṛ passed away. His subjects requested, "The sage Kṛṣṇa Gautama should be installed in the kingship." The sage replied, "Gautama died many years ago. He had two sons named Ikṣvāku; these two sons acted as regents, and their lineage became renowned as the Gautama clan. This continues down to the final son of the Blessed One, who is the Venerable One. Regarding the term 'Brahmin' (bram ze), the Venerable One is so called because he naturally possesses learning and asceticism. Alternatively, a Brahmin possesses two types of birth: the birth of a human and the birth of the Brahmin dharma system. The Venerable One possesses the birth of a Buddha and the second type of birth, which is to manifest and take rebirth elsewhere. Brahmā is the deity of the first dhyāna. As for the name 'Brahmā,' Brahmā had five faces; Viṣṇu cut off one head, and from the remaining four faces, he came to know the four Vedas: the Ṛgveda, the Sāmaveda, the Yajurveda, and the Atharvaveda. Thus, the Venerable One is an emanation. Regarding the phrase 'Having attained nirvāṇa, he reached Brahmā': once, when a king was practicing the conduct of a bodhisattva, a Brahmin boy reached out his hand. The king cut off his right hand and gave it to him. The Brahmin said, 'Your left hand is sufficient; give that to me.' Upon these words, the king became weary of the bodhisattva's conduct."
"If I give a hand to one who desires a hand, I should give with my left; what else can I do?" Thinking that this conduct of a bodhisattva was difficult, he generated the mind of a śrāvaka and practiced, thereby attaining the enlightenment of a śrāvaka; he is the noble Ānanda. His emanation is the god Brahmā, the compiler of the Hīnayāna. Liberation is either the śrāvaka’s vision of emptiness. Freedom is freedom from the attachment to be abandoned through seeing regarding the objects of knowledge. Complete liberation refers to the seven branches of enlightenment and the eightfold noble path. Complete liberation is freedom from the bonds of the three times; thus, as it says in the Benefits: "All bonds are liberated." Peace is the pacification of the conceptual elaborations of dependent origination. Peace itself is the pacification of the conceptualizations of subject and object. This is the brief teaching on nirvāṇa. The pacification of sorrow is the detailed explanation; the peace of nirvāṇa is the partial nirvāṇa of the śrāvakas. Excellent definitive emergence is the nirvāṇa of the pratyekabuddhas. "Near" refers to Akṣobhya, for he is near to leading those with hatred to the ultimate discipline. The dispeller of pleasure and pain is Ratnasambhava, who bestows happiness upon those with avarice and dispels their suffering. The one who reaches the ultimate is Amitābha, for he establishes those to be trained in desire within desire itself; he brings them to the ultimate through that very means. The one free from attachment is Amoghasiddhi, for he establishes the lazy on the path of detachment through diligence. The one who has transcended the body is Vairocana.
Transcending habitual tendencies and exhausting them, all habitual tendencies are transformed, and thus there are no habitual tendencies. That, moreover, is the Venerable One. "Invincible" means that others cannot cause him to feel aversion. "Incomparable" means that he cannot be illustrated by any example. "Unmanifest and invisible" means that the essence of the Venerable One does not appear anywhere, because he is free from appearance. "Not an illuminator" means that he does not depend on anything else. Furthermore, it is said that if one sees emptiness, one is liberated; the remaining meditations are for the sake of that. "Unchanging" means that the nature of emptiness does not change, or alternatively, that the direct realization does not change. "Omnipresent" means that non-duality is uninterrupted and thus reaches everywhere. "Pervasive" means that the Venerable One pervades all things, both stable and moving. "Subtle" means subtler than even the smallest atom, and thus difficult to realize. "Untainted" refers to bliss and emptiness. "Free from seeds" refers to the ālaya, the accumulation of seeds of all virtuous, non-virtuous, and neutral [actions]; being free from that is Mañju. "Dustless" means that the two types of dust, such as attachment and so forth, do not exist; "free from dust" means that there is no change into anything other than that very suchness. In emptiness, there are no adventitious stains of conditions; that very [emptiness] is Mañju. "Faultless" means that faults such as attachment do not exist in Mañju, and "blemishless" means that there are no defects such as illness. "Utterly awakened" means knowing the objects of knowledge without error; the "awakened self" is distinguished from the śrāvakas. In the pith instructions, appearance is awakened as mind, mind is awakened as emptiness, and emptiness is awakened as bliss.
The All-Basis All-Knower (sarvavid) is "All-Knowing" because it knows and perceives all objects of knowledge without exception; it is "All-Knower" because it knows the intentions and latent tendencies of sentient beings. It is "Supreme" or "Exalted" by virtue of that very quality. Regarding the eight collections of consciousness: conventionally, these are the five sense consciousnesses, the six collections that engage with objects, the afflicted mind, and the all-basis, which are distinct; however, ultimately they are one, like a monkey. Among these, the all-basis is the ground of the afflictions. The afflicted mind is the delusion of a self regarding the all-basis, and it is directed inwardly. Ultimately, the essence of these is the nature of phenomena (dharmatā). If one asks what that nature of phenomena is like, it is said to be "transcendent" because it neither grasps nor rejects appearance and emptiness. "Holding the manner of non-dual wisdom" refers to the emptiness of the expanse of phenomena (dharmadhātu); the profound and vast nature appears as various things through conditions, yet these two are non-dual. The "Venerable One" is the one who holds that manner or nature. "Non-conceptual" means there is no fixed distinction between the categories of conceptual and non-conceptual; since the nature of conceptualization abides as non-conceptual, there is no autonomous continuum established by the essence of conceptualization. "Spontaneously present" (anābhoga) is applied to the spontaneous presence of nature, as well as to conceptualization, the path, the result, and enlightened activity. Regarding these, the spontaneous presence of nature is called srikati, meaning it is spontaneously present by nature without being created by anyone. "Conceptualization" refers to the engagement through the condition of the guru, abiding in a state of "leaving it as it is" within the state of conceptualization. The "path" consists of the two stages of generation and completion, wherein awareness itself abides in a state of "leaving it as it is."
The result consists of five dharmas, in which awareness itself is spontaneously present. Enlightened activity is the natural benefit; it appears in various ways to those of superior, middling, and inferior faculties, yet, like a precious gem, it is free of conceptual thought. Just as those with attachment are tamed by the Lotus family, so it is for others as well. Regarding the three times, even [Buddhas] such as Dīpaṃkara have all the activities of a Buddha performed by Mañjuśrī. As for the statement, "The Buddha is without beginning or end," this is to dispel the misconception of those who desire the Buddha to be like Brahmā or Śakra, or it means that there is no beginning or end, no arising or ceasing. Up to this point are the fifty-five names of the Jewel family of the Lotus family.
The "Primordial Buddha without cause" refers to the fact that from the very beginning, one is awakened as the five wisdoms, whereas from the second [emanation] onwards, the nirmāṇakāya appears in any way whatsoever. "Without cause" means that the nature is not established; that cause is the sequence, which is without arising or ceasing through the continuum of moments. "The single eye of wisdom" refers to Mañjuśrī; because the goal to be attained is non-dual, it is called "single." In that state, there are no stains such as attachment, because they are not seen separately. "The body of wisdom" is so called because all phenomena are established as the body of all-cognizing awareness. The Venerable One possesses that, and thus is "possessing it." The "Tathāgata" has been explained above. "Lord of Speech" means the Great Speaker. He is the "Great Speaker" because he is the supreme among speakers. He is the "supreme among speakers" because he is the King of Speech; "king" means the sublime one. "Sublime" means the supreme state.
He is called the Lion of Speech because he is peerless in the speech of others. Because he is peerless, he is called a lion. Likewise, the phrase "supremely joyful in all-seeing" means that, conventionally, he beholds saṃsāra and nirvāṇa with the two eyes of compassion and wisdom. Furthermore, ultimately, he is the Venerable One who perfectly cognizes each phenomenon and takes supreme delight in those two. "Splendor" refers to light. "Aggregate" refers to a garland of that. "Beautiful to behold" means that the six colors of light—the five wisdoms and the bodhicitta as a single taste—are lovely and pleasing. "Excellent light" means that the light of the sun at his heart clarifies the deities of the maṇḍala, or that the blazing illumination of all worlds is radiant. Regarding the "glory knot" (śrīvatsa), the claim that it is a unique mark of a Buddha arising from omniscience and exists as a three-pointed glory knot at the Buddha's heart is the system of others. Here, it is asserted to be the wisdom being (jñānasattva). "Holding blazing light in his hand, the illuminator" means that in the Venerable One's hand, he holds the weapon or the threatening gesture of Yamāntaka, who is ablaze with fire-light. There are two types of physicians: the great and the supreme. Among them, the "great" overcomes the three poisons of the diseases of the afflictions, while the "supreme" is skilled in healing the disease of the cognitive obscurations. The "chief" leads beings according to whatever is necessary to subdue them, for this is the section on subduing beings. "Extracting the thorn" means that through the generation stage, he extracts the thorn of the afflictions.
The completion stage extracts the thorns of the knowable. Therefore, Mañjuśrī is unsurpassed. Regarding the phrase "all medicines without exception," the Venerable One himself emanates as medicines such as camphor and so forth to act for the benefit of others; alternatively, the "physician" is the guru who generates the generation and completion stages, and the "patient" is the disciple, healing both the illness and the thorns of pain. Regarding the phrase "the great sound of all diseases," there is no duality between the afflictions and the remedies for the knowable. Regarding the phrase "the lovely one, supreme in the three worlds," because he is peerless among all beings, he is the supreme crown ornament of the three worlds. Regarding "the glorious one," he emanates as the planets and constellations to generate the life and wisdom of sentient beings; he is also the possessor of the maṇḍala, Mañjuśrī. Regarding the phrase "reaching the limits of space in the ten directions," since the expanse of space is uninterrupted, the non-dual Venerable One pervades everything, reaching its very limits. Regarding the phrase "excellently planting the victory banner of Dharma," that aforementioned pervasiveness plants the victory banner of merit and wisdom. Regarding "beings," this refers to those within the six realms. Regarding "the single umbrella," the term chatra means "cooling," which overcomes the heat of the afflictions. If one asks, "Does it cover them?" it is because that vastness is non-dual in its defining characteristic. Because he takes the essence for beings through love and compassion, it is the "great maṇḍala." Regarding the phrase "the glorious Lord of the Lotus Dance," this is the nature of the samādhi of the Lord of Dance. "Pervasive Lord" means he pervades all phenomena. Therefore, it is the precious umbrella; as the samaya, it protects all.
Regarding the phrase "The great majesty of all buddhas," this refers to the Tathāgatas of the primary elements and their derivatives, who rely upon you. The "King of Buddhas" refers to the Bodhisattva Vajra. "Bearing the bodies of all buddhas" means that Mañjuśrī bears the emptiness that is the nature of all phenomena. "The great yoga of all buddhas" refers to the Mahāyoga of the Blessed One Vajrasattva Tathāgata as it appears in the Yoga tantras; because Mañjuśrī abides in that, he is also "Great." "The single teaching of all buddhas" means that the teaching consists of the three vehicles, yet the vehicle taught by all buddhas of the three times is one: the non-dual Great Vehicle. From the "complete expansion of realization," it is said that the vehicle of the buddhas is one, and there are no two or three. Therefore, this is applied to the single wisdom, the single body, the single parasol, and so forth. "Vajra Jewel" refers to Akṣobhya, who is of the nature of the vajra. His performing the welfare of others is the "Jewel." "Glorious Empowerment" is Vajrasattva; "Śrī" means glory, referring to the goddess, and because she makes one possess the fortune of Akṣobhya, it is called "empowerment." "Lord of all jewels" is Ratnasambhava; because the Mother has not attained those [others] but acts as the charioteer, he is the "Lord." "Sovereign" is Ratnavajra, the one who exercises sovereignty or is the master of Ratnasambhava. "Lord of the World" is Amitābha, who exercises sovereignty over those three wheels; "Lord of all" is Dharmavajrī, the very nature of Amitābha.
Vajradhara is Amoghasiddhi, who holds the crossed vajra; the Lord of All is Karmavajrī, the consort of Amoghasiddhi. All Buddhas is Vairocana, the embodiment who gathers all Buddhas; the Great Mind is Vajradhātvīśvarī, established as the Mother of Vairocana, the nature of the maṇḍala of dhāraṇī and the maṇḍala of mind. Thus, those ten—the five families of fathers and mothers—are the Venerable One himself, the non-dual Venerable One, who is also the nature of the great body of all Buddhas and the nature of the great speech. It is said that this also appears as the sun. Up to this point, there are fifty-five of the Lotus family. Regarding Vajrasūrya and Vajracandra, the meaning is not realized; in this context, "vajra" refers to non-duality. "Sun" means that which appears and illuminates everywhere, clearing away the darkness of ignorance; that itself is the Venerable One. "Vajra" is non-duality, and "moon" refers to clarity; being stainless means naturally pure. As it is said in the Vajraśekhara: "Pure, clear, and without turbidity"—that itself is the Venerable One. Alternatively, according to the pith instructions, these two, the sun and moon, refer to the sun and moon seat of the Buddha; this includes the pith instruction for casting tsa-tsas by visualizing the sun and moon joined, and the meditation on the matured body as the basis for emanating mantras from the heart during the recitation of names. "Free from attachment" refers to equanimity, and taking joy as the path and so forth are the mundane paths, the ten virtues. "Great attachment" refers to the four doors of Secret Mantra, the path of passion.
These are also the Venerable One. Regarding the phrase "blazing light of various colors," the body of the wisdom-being (jñānasattva), which blazes with the five lights, is also the Venerable One. The "Perfect Buddha" is Śākyamuni, who sits in the vajra posture because he cannot be harmed by the four māras. "The Buddha who upholds the Dharma of beings" refers to the fact that all Buddhas of the three times perfectly recite and uphold this title throughout the three times. "Glorious" means that the deities of the seven maṇḍalas bestow all excellent qualities. "Lotus" means that he is born from Mañjuśrī, or else that he is born like a lotus, being free from the defects of faults. "Omniscient" means that the Venerable One himself holds the treasury of omniscient wisdom. "King" means that he is the emanation of the path of the ten virtues, liberating all from the world. The one who holds such various magical displays is the Venerable One. Regarding "the great Buddha who holds the vidyā-mantras," the Buddha's vidyā-mantra is the dhāraṇī; the Venerable One holds the dhāraṇīs of words, meanings, mantras, and mudrās. "Vajra-sharp" refers to the five-faced one, the great body mudrā. The "sword" in the four right hands is the sign of cutting through the afflictions, the activity mudrā. The "supreme syllable" is the dhīḥ at the heart, the nature of speech, the dharma mudrā. "Utterly pure" is the sign showing the purity of the mind, holding the four volumes of the Mother of the Victors in the left hands, the samaya mudrā of the mind. The collection of these is the great body mudrā, established as the four-armed Primordial Buddha.
The other deities of the maṇḍala should be understood in the same way. As for the Mahāyāna, it is the aforementioned volumes held upon utpala flowers; because that path which cuts through all suffering is called the Mahāyāna. Suffering refers to the five appropriated aggregates. Regarding the phrase "the great weapon, Vajradharma," this refers to the cutting of all afflictions through that aforementioned path, or through the nature of phenomena (dharmatā) of primordial wisdom (jñāna). "Profound Vajra" is non-dual primordial wisdom, understood as the nature of non-arising. "Holder" refers to the Victorious One, Jinajik, who is Vairocana, arising from the primordial wisdom of the four families. "Vajra" is the indivisible; from that non-duality, the awareness that abides exactly as it is is Mañjuśrī. The perfections are ten. "Offerings" refers to the completions, which are the ten stages beginning with the Joyous (pramuditā). "The ornament of all" refers to the ten ornaments from the ornament of generosity on the first stage, the Joyous, up to the ornament of primordial wisdom. "Purified" means realizing all phenomena as non-arising. The "phenomenon of selflessness" is that at the very moment phenomena appear, because they are not established as anything by their own nature, they are like an appearance that does not appear; this is called "resemblance," and that is the Venerable One. "Perfect" means that the mind of primordial wisdom itself arises as the moon in the heart of the wisdom-being (jñānasattva); that is the Venerable One. "Diligence and magical display" refers to untainted diligence; because it is an emanation through the all-accomplishing primordial wisdom, it is also a "magical illusion" (māyā), and "leading" has the sense of a connection.
All the tantras consist of the four: Action, Conduct, Yoga, and Mahāyoga. Because he has become their very nature or essence, the Venerable One is supreme. It is said that he is the tantra of both outer and inner yoga. Regarding the "Vajra Seat," it is the source for the Wisdom Being (jñānasattva) sitting in the vajra posture; or, it is the pith instruction explaining that if a yogi sits in such a way in a conducive place, the purpose is for meditative concentration (samādhi) to arise. The "Wisdom Bodies" are the Venerable One in whom the five wisdoms, the nature of phenomena (dharmatā), and the bodhicitta are all six of them complete and of one taste without exception. Because that Venerable One is free from the stains of the afflictions, he is called Samantabhadra. Because he possesses stainless intelligence, he is called Akṣayamati. The "Essence of the Earth" is the vessel-like world, which is the Venerable One. "Beings" refers to the six classes, which are the essence-like world. Regarding this, there are three traditions: one asserts that the vessel and essence are the emanations of the Venerable One; another asserts that the beings of the vessel and essence are not the Venerable One, but that from the perspective of the nature of phenomena (dharmatā), their nature is Mañjuśrī; and a third asserts that the vessel and essence are the Venerable One himself. Here, the position is that the vessel and essence are the Venerable One himself. If one searches for the nature of diversity, it is not found. The unborn ultimate truth is, in terms of conventional appearance, a continuous and uninterrupted stream of diversity. These two are non-dual; the one who apprehends that very state is also Mañjuśrī. Furthermore, the emptiness of one is the emptiness of all; such is also the Venerable One.
Precisely that is the cause, generated by all the buddhas, and is thus called the "Great Essence." The "emanation wheel" refers to the emanation of various supramundane maṇḍalas, which are the deities of the seven maṇḍalas; the one who holds that is the Venerable One. "Entity" refers to the non-dual nature of all phenomena, and because it is that, it is called "Supreme." The one who maintains that nature is also the Venerable One. "Unborn" means that although it appears as unborn ultimately, it performs the welfare of others through various means conventionally; that too is the Venerable One. Since the characteristics are non-dual, the dharmakāya is non-dual in essence; thus, the Venerable One is said to "hold" it. "In a single instant of great wisdom" means that in a single instant of the great wisdom that discerns all phenomena, the Venerable One comprehends the entire maṇḍala of objects of knowledge without exception. "The clear realization of all phenomena" means that the Venerable One also realizes the full extent of all that can be known. "The Sage" is one who has mastered suchness, the authentic truth. "Supreme Intellect" is the knowledge of the inseparable characteristics. "Arising Being" means "blazing," which is the clearing away of discordant entities. "Immovable" means not moved by laxity or agitation; the first is the Venerable One, the nature of which is the absence of the two stains of meditative concentration. "Perfect" means the Venerable One who holds the awakening of the unsurpassed, perfectly complete buddha. "Of all buddhas" means that you are the one who directly experiences the suchness of all buddhas of the three times.
The flame of primordial wisdom is the blazing fire of non-dual wisdom that incinerates all conceptual thoughts. The blazing light is the radiance that shines at all times during the period of the pith instructions. By that, all the three realms are made luminous. This is the Lotus family, and the fifty-five names are complete. Thus, the eighty-fifth name, the forty-second verse, and the eighth chapter are concluded.
Regarding "Desired": the Venerable One is so called because he pursues whatever is desired by all. "Accomplished Purpose" refers to Ratnasambhava; the Venerable One himself appears as the Ratnasambhava family, and he accomplishes the purpose of those with a miserly nature through the nature of generosity. He is "Sublime" because he practices generosity in which the three spheres are completely pure. The Venerable One is the one who purifies all causes and effects of the lower realms. As a means for that, the cremation of corpses and so forth are taught. For that very reason, he is called the "Protector," and because he strives for the benefit of all sentient beings, he is also called the "Supreme."
"He brings all sentient beings to complete liberation" means that for the sake of all sentient beings, he liberates them from cyclic existence by means of the paths of the three vehicles, applied according to their specific faculties—superior, middling, or inferior. That, too, is the Venerable One. "Afflictions" refers to the objects of the six: attachment, aversion, views, ignorance, anger, and pride, as well as doubt. Because he is singular and non-dual, and because he conquers the afflictions through his struggle, he is called the "Hero." "Ignorance" is delusion, "sound" is doubt, and "renown" is pride; because he conquers these, he is called the "Foremost" as stated above.
"Glory" (Śrī) has been explained above. "Intellect" (Buddhi) is the seed-syllable hrīḥ of the Primordial Buddha. "Possessing grace" means that the fully blossomed bodhicitta is graceful; he possesses the nature of the Tathāgata, the Lord, in which the bodhicitta has blossomed. "Stable" means unchanging. "Terrible" means he possesses a wrathful body. "Moving all hundred arms" refers to the dance of the hands, which pervades the entire sky. "Gait" refers to the movement of the feet; it is the performance of the dance, such as the right leg extended and so forth. "Glorious" is understood as the dance that pervades the sky with a hundred arms. "Pressing the expanse of the earth with the sole of one foot" means that with the upward-turned toenails, he presses down upon the realm of Brahmā; this too is Mañjuśrī. From "one meaning" onwards refers to the Tathāgata family of the Jewel family. There are twenty-four names. "The single meaning is the non-dual reality of phenomena" means that this very non-dual oneness is the reality of all phenomena. "Sublime" refers to the ultimate truth; through hearing the speech, it is the ultimate, which is like space, the sky, and fearless. "Cognition" refers to the six collections of active consciousness. "Diverse" refers to the sentient beings who possess the universal ground (ālaya) because they cognize objects such as forms. "Consciousness" refers to the afflicted mind (kliṣṭamanas). "Continuum" refers to the mind in relation to the universal ground; because they are connected through those collections, it is the continuum, and that too is Mañjuśrī. "Delighting in all actualities without exception" means that he also delights in worldly conventions such as seeing the equality of abiding, arising, ceasing, existence, and non-existence.
Emptiness (śūnyatā) refers to the fact that all phenomena (dharma) delight in and are attached to the emptiness of the nature of phenomena (dharmatā); that is what it is called. "Having abandoned the passion for existence" means that one is attached to the desire, form, and formless realms, and to transcend those is "abandonment"—and that is the Venerable One. "Delighting in the three existences" refers to those three realms. Because he emanates as a god (deva) to discipline and bring joy, he is "Great." "White like a pure white cloud" is because he is free from the stains of ignorance. Here, according to the pith instructions, one should view the body color and the qualities of the great marks of the wisdom being (jñānasattva) in meditation; then, in connection with the framework of the recitation, one should meditate on the wisdom being himself as possessing these body colors and ornaments, either as the ornament of all Buddhas or as the wisdom being himself possessing the ornaments of the emanation body (nirmāṇakāya).
The twenty marks of the mirror-like equality are: "Shaking all a hundred world systems." This refers to the qualities of the first bhūmi and so forth, such as purifying a hundred buddha-fields. Overpowering others through the power of the four bases of miraculous power (ṛddhipāda) is also that. "He who holds great mindfulness of that very reality" teaches the natural state of things in the Compendium of Families, teaches the retinue of his body in the Vajra Family, and teaches the method for the mind to abide in the Lotus Family. Here, the essential meaning is taught; the pith instructions for mindfulness of that very reality should be known from elsewhere. That is the Venerable One. "Mindfulness" means not forgetting, which is "holding." The four kinds of mindfulness are: mindfulness of the body as the deity, and mindfulness of the mind as emptiness and bliss. "Enlightenment" refers to the seven branches.
The flower and the incense are its fruit, which is the satisfaction of the mind; the offering is also encompassed by this. The qualities of the Tathāgata are the eighteen unshared qualities and so forth, which are vast and thus like an ocean; in the pith instructions, these are applied to the qualities of great renown. The branches of the path are the right view and so forth; the method is the way, and the one who knows that is the Venerable One. In the pith instructions, these are applied to the branches such as the water offering, the path of passion, the path of liberation, and the path of maturation. "Knowing the path of the perfect Buddha" means either knowing the perfect reality for oneself or teaching that path to others; thus, he is so called. "Greatly attached to all sentient beings" means, conventionally, being attached to the welfare of sentient beings through the four means of gathering. "Unattached like space" means, ultimately, that the Venerable One is without attachment because of emptiness. "Entering the minds of all sentient beings" is because all sentient beings are by nature the essence of enlightenment. "Swift" means that the Venerable One enters the mental states of all sentient beings simultaneously. "Knowing the meaning of the faculties" means knowing the meaning of the superior, middling, and inferior faculties. "Captivating the mind" means captivating the minds of those to be trained by teaching the Dharma according to their respective fortunes. The Venerable One is also the one who knows the five aggregates as the nature of phenomena (dharmatā). "Holding the five pure aggregates" means possessing the complete five aggregates of ethical discipline, meditative concentration, insight, liberation, and the vision of the wisdom of liberation, which are purified from their ordinary state.
All forms of renunciation are the culmination of both mundane and supramundane renunciation. Skill in all forms of renunciation is the detailed knowledge of the renunciation of the Śrāvakas. Abiding in the path of renunciation is abiding in the path of the Pratyekabuddhas. The guide for all paths of renunciation is perfect enlightenment; these are the Venerable One. This is the wisdom of equality. This is the twentieth [chapter].
The branches are the forward and reverse orders of dependent origination, which also uproot the very foundation of cyclic existence. Purity is the Venerable One who is devoid of the subject-object duality of the twelve sense bases. The four truths are the truth of suffering and so forth, which are also the renunciation of the Śrāvakas. The eight cognitions are the cognition of phenomena, the subsequent cognition, the cognition of suffering, the cognition of origin, the cognition of cessation, the cognition of the path, the cognition of exhaustion, and the cognition of non-arising; the conceptualization of these is also the Venerable One. The twelve aspects of the meaning of the truths are the turning of the wheel of Dharma through three aspects for each of the four truths. The sixteen aspects are the four—impermanence, suffering, emptiness, and selflessness—for each of the truths; the awareness of these is also the Venerable One.
Regarding "enlightenment through twenty aspects," this refers to the manifestation of the wisdom of enlightenment that discerns the five aggregates. When analyzed, form itself is not the self, form is not in the self, the self is not in form, and the self does not possess form. Applying this to the other four aggregates, that too is the Venerable One.
The term "Knower of All Aspects" refers to the Venerable One, the supreme knower of all that can be known. The Venerable One is also the infinite emanation bodies of the Buddha. In the pith instructions, this is presented as a concise synthesis of the elaborations. "Realizing all moments in an instant" means that by knowing the sixteen aspects of the four truths within a single moment of time, one realizes the stage of Stream-enterer; that too is the Venerable One. "With the mind, knowing the meaning of all moments of the minds of sentient beings" also refers to that. "The various vehicles" refers to the Śrāvakas and so forth; the "method" or "way" is the path. The "realization" is the enthusiasm for acting for the benefit of beings through those means, and that too is the Venerable One. The "three vehicles" are the Śrāvaka, Pratyekabuddha, and Bodhisattva vehicles, which, according to the needs of those to be trained, lead to their respective results through their respective paths. Ultimately, however, there is "one vehicle," which is the Unsurpassed Secret Mantra; through the Mahāyoga vehicle, one abides in the result of unsurpassed Buddhahood. The "elements of the afflictions" refers to the eighteen elements, such as the eye element and so forth, whose nature is the purity of subject and object; that too is the Venerable One. The "elements of karma" refers to the three realms; he is also the one who destroys and exhausts them. "Crossed all rivers and oceans": the four—desire, craving, views, and ignorance—are vast, like an ocean; the one who has crossed over them is the Venerable One. "Causes the cessation of the objects of consciousness" refers to entering the meditative equipoise of the Mind-Only stage of application; because that itself is difficult to know and difficult to cross, it is the "wilderness" of application, and the one who has emerged from its culmination is the Venerable One.
The afflictions are six, and the secondary afflictions are twenty-four. The one who has permanently abandoned the seven types of thorough affliction, along with the latencies of the manifest and the dormant, is the Venerable Mañjuśrī. This is the twentieth [verse] on the characteristic of the discernment of equality.
"Great compassion, insight, and method" means that method is great compassion; conventionally, it is the insight that acts for the benefit of others, and ultimately, it is the understanding of emptiness. "Meaningful, acting for the sake of beings" means that by acting for the sake of beings, there is an ultimate purpose.
"Having abandoned the object of all perceptions" means that the Venerable One has abandoned the discordant factors of these three: the meditative absorption of non-perception, the absorption of non-perception, and the absorption of cessation.
"He causes the cessation of the object of consciousness" means that by knowing the objects of the four sense bases and the five [realms] including the peak of existence, he purifies the discordant factors of those births; he is the Venerable One.
"The mind of all sentient beings" refers to the afflicted mind that enjoys its objects; because he enjoys those very objects, he is endowed with them—he is the Venerable One.
"Buddha" refers to the mind of the Buddhas of the three times, which is the dharmadhātu. The one who knows that is the Venerable One.
"Dwelling in the minds of all sentient beings" means that the center of their minds is where the Venerable One resides.
"They engage in accordance with the minds of those" means that emptiness engages in accordance with the minds of sentient beings; they are non-dual.
To satisfy the minds of all sentient beings is to bestow uncontaminated bliss upon everyone; that which bestows bliss by its very nature or essence is Mañju. The instruction for gladdening the minds of sentient beings is to bestow all desired things through uncontaminated bliss. Regarding the phrase "the six-syllable empty bindu," the instruction here is the sādhana of Mañjuśrī Vāgīśvara, the Lord of Speech, "Muṃ." Viewing this through the gateway of the generation stage as a quality of great renown, there are two recitations; these should be understood as the instruction. In that regard, the "bindu" is the seed-syllable, and the "empty Muṃ" is the ultimate, the accumulation of primordial wisdom, which is also the Venerable Lord. "Endowed with all aspects" refers to the major and minor marks of a Buddha and the possession of that Buddha’s form body (rūpakāya). "Aspectless" means that if one searches for the major and minor marks in the ultimate sense, no qualities whatsoever are observed; yet, in the conventional sense of the perceived, because they are uninterrupted and inseparable, it is "with aspects." Because they do not exist ultimately, it is "aspectless." Thus, the resultant stage of Buddhahood is aspectless while being endowed with all aspects. Likewise, in this appearance, the profound and the vast are joined. The three lines of the "half of sixteen" show the meditation on the subtle bindu, which is the meditation on the four wheels within the body. Generally, there are the supported wheel of deities, the wheel of activities through yogic exercises (yantra), the wheel of wisdom at the heart, and the wheel of the channels abiding in the body; here, the wheel of the channels abiding in the body is shown. Furthermore, there is the wheel of wisdom at the heart, the wheel of wisdom at the throat, and the wheel of wisdom at the crown.
One meditates by means of burning and restoring the wheels of supreme insight; however, I shall not explain this here so as not to transgress the oral instructions of the guru. This should be understood from the pith instructions. Regarding the sixteen: half of the āli vowels are eight, and half of those are four, namely the four long and short as. This refers to the wheel located at the navel. The meaning is to contemplate until the bindu is just about to enter the raṃ. The four meditative concentrations (dhyāna) are the four classes of wheels. The "vajra peak" is the blazing red tip of its light. By means of that, there is burning and restoring. "Beyond calculation" means being beyond the calculations of conceptualization regarding existence and non-existence, permanence and annihilation, unity and multiplicity, and the substantial and the insubstantial; it is non-conceptual. "Without limbs" means attaining the result free from conceptual elaboration. The meditative concentrations are the first, second, third, and fourth. The "limbs" are: discernment and analysis are like fire; or, movement is like wind; joy is like water; and stability is like earth—knowing that these limbs exist in successive order is also Mañjuśrī. The meditative absorptions (samādhi) are those four aforementioned. Regarding "lineage" (gotra), there are two systems: that which is established and that which is not established. As for the established, the Cittamātra school asserts five lineages, maintaining that the Śrāvakas, Pratyekabuddhas, and Bodhisattvas attain their respective states. The "indeterminate" lineage is not fixed as to where one will be born and is subject to conditions. It is said that for those whose lineage is severed, none of those states will be established. For the Madhyamikas, lineage is not substantially established, as it is said: "Here, there is no vessel, and in whom is there none?" Thus, the Śrāvakas and Pratyekabuddhas are asserted to be the stepping stones for the Mahāyāna path.
Up to this point are the nineteen names of the Tathāgata family of the Karma family. "Knowing the tantras" means that the Venerable One knows into which of those aforementioned families one is born. "The embodiment of meditative concentration, the supreme body" is the Dharmakāya. The Sambhogakāya is like a king in the midst of the Bodhisattvas, and that too is the Venerable One. The Nirmāṇakāya is the supreme among all worldly bodies, and these three are also the Venerable One. Because the Venerable One maintains and does not sever the lineage of all the Buddhas of the Fortunate Aeon, such as the Buddha Dīpaṃkara of the three times, he is so called. The two words "the ten directions" refer to the two functions of emanating the Nirmāṇakāya during the time of viewing the Secret Mantra and generating the maṇḍala, as well as the pith instructions for the gathering and the teaching.
"The Lord of Gods" is Viṣṇu. "The Guru of Gods" is the terrestrial Brahmā. "The Purifier" is said to be Vairocana. "The Lord of Asuras" is Rāhula. "The Lord of the Immortals" is Śakra. "The Guru of Gods" is Bṛhaspati. "The Destroyer" is Gaṇeśa. "The Destroyer" is Mahādeva. Since these eight great worldly gods are also emanations of the Venerable One, he is called "the Sovereign," or else the Venerable One is the one who rules over them. "Existence" refers to crossing the wilderness of saṃsāra. The Venerable One is the one who has crossed that which is difficult to cross. "The Teacher" is one who teaches the Dharma for the sake of sentient beings. He is called "the Sole One," meaning that he has reached the ultimate perfection of non-dual realization and has brought his purpose to completion.
Delusion is that which has not been definitively resolved; it does not exist for the Venerable One. Here, the commentary by Ṣaḍbhuja-Vajra states that this is the pith instruction for reaching the ultimate consummation of realization. The pith instruction is that which generates realization in the continuum of others of that non-duality which is uncreated and uncontrived by anyone. To familiarize oneself with this again and again is the path. The culmination of that familiarity is the fruit. To be completely free from all error is to know the reality of things exactly as they abide, without distortion. The "three meanings" refers to the three meanings. That is Mañju. It should be understood with a mind free of doubt. The "all-meaning" is the Venerable One, the lord of all moving skillful means. The "three qualities" are the Venerable One who is the nature of rajas, tamas, and sattva; as it is said: "Because even through sattva and tamas, the welfare of sentient beings is accomplished." Regarding the phrase "the five aggregates in the three times," since form and the others are also subsumed within the three times, this seeks the selflessness of the Śrāvakas after having cleared away the imputations of the non-Buddhists. "Distinguishing every single moment" means that at the time of the causal moment, one gives a gift at the proper time, without regret, and in a pleasing manner. At the moment of the result—by not hoping for the maturation of the gift—one knows all phenomena through the insight arising from hearing, contemplation, and meditation. Thus, because one attains the perfection of abandonment and primordial wisdom in a single moment, one is called a "Perfect Buddha." "Holding the nature of all Buddhas" means holding the nature of all Buddhas of the three bodies, or...
In the dharmakāya there is no distinction of good or bad, whereas in the nirmāṇakāya there is. Thus, it is said in a sūtra: "All buddhas are equal in their accumulations, their dharmakāya, and their activity for the benefit of beings; they are not equal in terms of lifespan, caste, or physical stature." This means that the buddhas are equal in their gathering of accumulations, their dharmakāya, and their activity for beings, but they differ and are not equal in terms of lifespan, caste, and physical size. Being "bodiless" means having the body of the dharmadhātu; thus, there is no ordinary body, and that body is the supreme body. The "limit of the body" is the realization that all conceptualized bodies are the dharmakāya; therefore, it is said that the assembly of emanated forms is displayed everywhere for those to be trained. "Great Jewel" refers to the essence of being empowered as the Dharma King of the three realms, and thus he is so called. "Jewel Crest" refers to the Venerable One who brings all those to be trained to perfection through generosity, and thus he is so called. This concludes the ninety-four names of the Ratnakula family and the ninth chapter.
Regarding the phrase "to be realized by all buddhas," the Śrī-tattvasaṃgraha states: "Established by the elements and what arises from them; all buddhas depend upon you." This means the Venerable One is so called because he is the cause to be known or the cause to be realized by all buddhas. "All buddhas" excludes the non-Buddhists; among the insiders, "buddha" refers to the Buddha. "Enlightenment" (bodhi) is unsurpassed because the three types of enlightenment—those of the śrāvakas, pratyekabuddhas, and bodhisattvas—are superior to those of the non-Buddhists.
Alternatively, "unsurpassed" means that in comparison to the lower forms of enlightenment, the Mantra Vehicle is particularly exalted. Regarding "Secret Mantra," the worldly secret mantras of Viṣṇu and Mahādeva, as well as the transcendent secret mantras of the five [Buddhas] such as Akṣobhya, are also the Venerable One, because he is that very essence and the source from which they arise. In the ultimate sense, because he is beyond expression, he cannot be illustrated by letters. The "Great Secret Mantra" consists of the three families: Vairocana is the Body, Akṣobhya is the Mind, and Amitābha is the Speech; these too are the Venerable One. Furthermore, Secret Mantra generates the meaning of the four gates; the emanations that bring them forth are also the Venerable One. The "Great Bindu" refers to the vowels and consonants; conventionally, they arise as this or that, but ultimately, they cannot be illustrated by letters. "Emptiness" refers to the sixteen [voids] such as the internal and so forth; because it is empty of the grasping mind and so on, it is "Great," and this is the Venerable One. The "five syllables" are the seed syllable of Vairocana, A; of Akṣobhya, Hūṃ; of Ratnasambhava, Oṃ; of Amitābha, Hrīḥ; and of Amoghasiddhi, Aḥ. These five syllables are applied in five contexts: the blessing of the hands, the consecration of the maṇḍala and tsa-tsas, and the time when a non-profound master blesses the lines and colors. Because he is non-existent, the mind is delighted. Among all wandering beings, he is also called the "Guru." Up to this point, there are nineteen names of the Vajra family. "World" refers to the three realms. "Directions" refers to the ten, including below and so forth; in all of these, the Venerable One is renowned. If one asks by what he is renowned:
Because the "Benefactor" (Dānapati) has bestowed the gift of the Dharma, he is called the Great Sovereign who pervades all that is stable and moving. He is called the "Hero" (Vīra) because, donning the armor of loving-kindness, wielding the hand of compassion, and grasping the weapon of insight, he battles the afflictions; having cleared away the battlefield of ignorance, he subdues the four Māras, dispels their terrors, and defeats the hosts of the Māra's army. Likewise, the Bhagavān subdued the four Māras at the Vajra Seat; he is also the Venerable One (Bhaṭṭāraka). This should be viewed as the pith instruction for increasing the intellect by way of Mañjuśrī, the Sharp One. "Perfect" (Saṃpanna) means that all families are complete and perfected; thus, the Buddha is called the "Guide of the World" who leads all beings. That Venerable One is worthy of praise because he has reached the culmination of learning and mindfulness. Because he has transcended the world, he is worthy of offerings; he is the object of prostration for the world including the gods, and the object of veneration for the Śrāvakas and others. Because all qualities are perfected, he is worthy of honor by the Bodhisattvas. Up to this point are the nineteen names of the Ratna family. He is the supreme object of expression for all Buddhas. He is worthy of prostration by the practitioners of yoga. Because he has entered the hearts of all Buddhas, he is called the "Supreme Guru." Because he possesses the miraculous power to traverse all three worlds in a single stride, he is called the "Single-Stride Walker." "Overpowering selflessness like space" means that he acts for the benefit of all sentient beings everywhere.
The "three knowledges" (trividyā) are the three baskets (tripiṭaka)—the Vinaya, Abhidharma, and Sūtra—or alternatively, the three Vedas; the one who knows these is also the Venerable One. Being free from faults, he is pure and clean, or the cause of purity; he is also the Venerable One. The six superknowledges (ṣaḍabhijñā) are those endowed with the superknowledge of the divine eye, the knowledge of others' minds, and so forth; he is also that. The six recollections (ṣaḍanusmṛti) are the recollection of the Buddha, and the recollection of the Dharma, the Saṅgha, the Vajra, the Wrathful Ones, and the Samaya; these are to be applied respectively to the five bodies, the wheel of wisdom, the deities of the maṇḍala of the seven families, the protection wheel, the protection of oneself, and the individuals who are the supports for those possessing the samaya. A Bodhisattva is one who is attached to his own welfare, while the "lower" one is one attached to the welfare of others. He possesses great miraculous power (ṛddhi) compared to the Śrāvakas, having perfected the accumulations of merit and wisdom. He is transcendent, having crossed over the river of saṃsāra. He is the limit, possessing the characteristic of the insight (prajñā) that thoroughly discriminates all phenomena. The "insight" here is reckoned as non-dual wisdom (jñāna); its manifestation is "attainment." By knowing that very reality, he knows others; "knowing others" is the imputed, which is also the emanation of that very reality even while sleeping. Up to this point are the nineteen names of the Lotus family. He is the knowledge of the nature of all. Because he is loving and benefits all, he is called the "Supreme Person." He cannot be illustrated by any example. "Knowledge" is the apprehended.
"Object of knowledge" (jñeya) is the apprehended; because he is its master, he is called "Supreme" (parama). "Lord" (prabhu) is the supreme among those to be traveled toward. "Master of the gift of Dharma" (dharmadānapati) is so called because he bestows it in accordance with the fortune of others. The four seals (mudrā) are the pledge seal (samayamudrā), the Dharma seal (dharmamudrā), the action seal (karmamudrā), and the great seal (mahāmudrā). He is also the one who reveals their meaning. He is the supreme object of veneration for all beings. The three modes of renunciation of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas are also his. "The ultimate meaning, pure glory" means that in the ultimate sense, he possesses the glory of the purity of all phenomena. "Great good fortune in the three worlds" means that the ability to act for the benefit of all sentient beings is "good fortune," which distinguishes him from the "unfortunate" Śrāvakas. "Glorious" (śrīmat) means possessing perfect fortune; since his wealth is the essence of all mundane and supramundane perfections, he is so called. Up to this point, Mañjuśrī is one who possesses all the qualities of the names; thus, the praise concludes with "To you, the supreme possessor of glory," and so forth. Up to this point, the nineteenth names of the Karma family have been recited, totaling ninety-five names in fifteen verses; thus, the tenth chapter is complete.
Thus, having taught the extensive tantra through the eight sets of five hundred and thirty-two specific categories and the condensed families, now, in order to teach the condensed tantra, five verses beginning with "Bestower of the supreme" (varada-vajra) are spoken. Regarding that, "bestower of the supreme" refers to the supreme gift of requesting Buddhahood and enlightenment.
That which is indivisible in its coming forth is the vajra. Because of that very quality, you are the supreme ultimate; thus you are addressed, and this is called "devotion and aspiration." "Reached the limit of the authentic" means that you, the Venerable One, have reached the limit of authentic qualities; you have become suchness. "Arisen from emptiness" refers to the syllable A; it means you, the Venerable One, are one who has arisen from the unborn, or one whose very nature is the essence of emptiness. Likewise, you are the Buddha and also awakening; this is a summary of the names of the Vajra family.
"Buddha-attachment" is a praise stating that you, the Venerable One, are one who possesses attachment to the Buddha. To what is he attached? He is attached to the emptiness of the dharmatā of self-knowing wisdom, and you are also one who is attached to the welfare of beings through the method of great compassion. "Buddha-desire" means you are a Buddha who possesses desire; it is the desire to lead all sentient beings of the three realms to the state of buddhahood, or the desire to attain buddhahood itself. "Buddha-delight" means you are one who delights in the meaning of suchness. "Buddha-play" means that "play" refers to various miraculous displays; the praise is that you are one who delights in those, which is a summary of the names of the Tathāgata family. "Buddha-smile" means that through realizing the meaning of suchness, the lotus of your face has blossomed.
The "Buddha’s smile" refers to the radiation of light rays as a sign of teaching the Bodhisattvas the profound and marvelous meaning that has been realized in the heart. The "Buddha’s speech" itself is fourfold: the wrathful speech, which is the extremely fierce recitation of the Vajra family; the clear speech, which is the recitation of the names of the Ratna family with very clear words; the subtle speech, which is the recitation of the names of the Padma family with an extremely subtle and melodious tone; and the vajra speech, as stated in the Śrī Tattvasaṃgraha: "The two lips are joined evenly; the vajra word is without sound." This means reciting in such a way that no one hears it. The Tathāgata family is to be associated with the Vajra family. Through these modes of speech, you, the Venerable One, are the one who teaches the Buddha-dharma.
Regarding "in the Buddha’s mind," this means you have become the nature of the Buddha’s mind, or else that you, the Venerable One, arise as the nature of the mind-marks—the vajra, the jewel, the lotus, and the crossed-vajra. This summarizes the names of the Padma family. "Non-existent" means that you are the one who arises and appears from the absence of substantial entities. "The arising of the Buddhas" means that all Buddhas of the three times have arisen from you. You are also the Buddha who arises from the wisdom equal to space, and you are the Venerable One who arises from non-dual wisdom.
Alternatively, it is said that "that which arises from the Venerable One is wisdom," which is a summary of the names of the Jewel Family. "Māyā" refers to the Venerable One who displays all emanations of offerings. "Jāla" means the non-dual connection. "Buddhanṛtyasaṃdarśana" (Displaying the Play of the Buddhas) asks: what is the cause of that purity? "Sarvadharmāḥ" refers to all phenomena, such as the aggregates and so forth. "Vyavadāna" means the complete purity of the aggregates and so forth. As for what that is, it is "Sarvatathāgatajñānakāyamañjuśrīpariśuddhiḥ," which means that all phenomena, such as the aggregates and so forth, are completely pure as the wisdom body of Mañjuśrī, the wisdom body of all the Tathāgatas. "Upādāye" means "to take up." It means to pledge not to let go. What is this nature of spontaneous presence that is to be identified or pledged as the mantra? Because the very subject of the mantra, from "A Ā" to "Aḥ," is spontaneously present, or because the conceptualization of the spontaneous presence of the recitation arises, this mantra is called the "mantra of spontaneous nature." This is also called the "common mantra of all deities," the "recitation mantra" (japa-mantra) and the "garland mantra" (mālā-mantra), the "accomplishment mantra" (sādhana-mantra) and the "activity mantra" (karma-mantra), and the "mantra of the wisdom-being's body" (jñānasattvakāya-mantra). All tantras are subsumed within this: from "A Ā" up to "Vāgīśvarī," the families are condensed—the Bodhisattva Vajra and the Vajra Family, the Tathāgata Family, the Lotus Family, and the Action Family.
This is because the various jewel families are gathered in successive order. In that regard, it is said that all phenomena initially arise from A. It is said that in the interim they abide in the nature of A. Finally, it is said that all phenomena dissolve into the nature of A. The meaning is that everything is held by A, abides in A, and has A as its cause; in truth, there is nothing to be sought other than the single A, and there is nothing to be accomplished other than the single A.
In that context, sarvatathāgata means all the tathāgatas. Hṛdaya means the heart. Hara hara means to seize or scatter. Oṃ hūṃ hrīḥ refers to the body, speech, and mind. Bhagavān is the Blessed One. Jñānamūrti is the crown of wisdom. Vāgīśvara is the Lord of Speech. Mahāpāśa means the great immovable one, or alternatively, the great physician who ripens disciples through empowerment. Thus, having ripened the disciples, the section up to sarvadharmāḥ teaches the application to the completion stage of the path.
Furthermore, if one asks from what that aforementioned immovability does not waver: sarvadharmāḥ means all phenomena. Gagana is like space. Amala is stainless. Pariśuddha is completely pure. Dharmadhātu is the expanse of phenomena. Jñāna is wisdom. Garbha is the great essence. The meaning is that one should meditate on all phenomena as being like space, stainless and completely pure, having the essence of the wisdom of the expanse of phenomena (dharmadhātu).
In this way, one should understand that this tantra, from beginning to end, arises from A and is perfected in A; thus, it is a tantra that teaches the profound unborn.
By reading, reciting, and chanting this extremely condensed mantra of the spontaneously present nature, it becomes equivalent to reciting the extensive tantra. This was taught for the sake of individuals who prefer concise versions. In this context, "extensive" and "concise" refer to the distinction between the greater or lesser breadth of the text; however, in terms of the actual meaning, one should understand that there is no difference between the large and the small. The thirteenth chapter is complete.
Now, in order to present the condensed version of the tantra, the words "Then..." and so forth are spoken. There are three versions: the extensive, the concise, and the extremely condensed. Immediately following the completion [of the previous section], Vajrapāṇi, together with a retinue of five hundred, offered a secret praise. Regarding that secret praise: what is being praised, by what means is it praised, by whom is it praised, and in what manner of words is it praised? The praise is offered by Vajrapāṇi to the Blessed One in a manner of joy and satisfaction, beginning with the words "O Protector," and so forth, by way of the four types of wisdom. Among these, "Protector" is praised by way of the mirror-like wisdom; "Blessed One" is the wisdom of individual discernment; "Tathāgata" is the wisdom of all-accomplishing activity; and "Perfect Buddha" is praised by way of the wisdom of equality. It is said: "You are also the one who displays the various ornaments, attire, and moods of the four wisdoms, as well as the play of male and female." "All, all" means bowing to everything from the peak of existence down to the hells, or else it is a praise stating that you are the nature of all those things.
The jñānakāya (wisdom body) is the body that relies upon wisdom alone and is not other than wisdom; this refers to the Venerable One. One bows to the Venerable One who possesses those qualities. This is called "praise," which is a summary of the names of the Action Family. Thus, the summary of the tantra, the meaning of the fourteenth chapter, is complete.
The twelfth chapter, on the benefits, is extremely easy and has not been explained here; it should be examined in the main text. Now, the thirteenth chapter teaches the sequence for arranging the mantras of the wheel of insight. Regarding that, the final mantras from oṃ to a are for recitation and for arranging on the wheel; they are not to be used for the actual recitation. From prakṛti to yate, these are not considered mantras themselves, and thus they are neither recited nor arranged. The subsequent mantra is considered the commitment or the vow to be undertaken. From a ā to the final aḥ, both recitation and arrangement on the wheel are intended.
In that context, oṃ is considered the commitment of the mantra and a word of auspiciousness. As the Vajraśekhara states: "The commitment and the meaning of auspiciousness are the essence of the Holder of Wealth." Thus, once oṃ is uttered, one knows that a mantra follows; it is explained as the commitment. Because oṃ abides as the seed syllable of the five Sugatas, who are the nature of the five wisdoms, it becomes auspicious. If applied to wrathful activities, if oṃ is not extracted, it will also become auspicious. Thus, because it is the nature of the five wisdoms, oṃ is also that which invokes the heart of all the Buddhas.
Sarvadharmaṇi means "all phenomena." Bhāva here refers to entities and arising. Abhāva means "non-existence," as the prefix a- negates it; thus, the thesis is that all phenomena appearing in this way are without entity, being dependently originated. Svabhāva is "intrinsic nature." Viśuddha is "utterly pure." The logical reason is: "because of being utterly pure by intrinsic nature." If it is argued that the reason—being utterly pure by intrinsic nature—is unestablished, it is replied: "It is established by direct perception and inference." If one asks, "By what direct perception is it established? By what inference is it established?" It is, for example, like inferring fire on the back of a mountain from the smoke seen directly by the eye-faculty. Likewise, I too, relying on the sign of the guru’s oral instructions, establish it directly with the eye of the pith instructions. In that regard, if one says there is no smoke, it contradicts direct perception; likewise, saying the reason—being utterly pure by intrinsic nature—is unestablished also contradicts the direct perception of the eye of the pith instructions. Cakṣu means the eye of the pith instructions. A means the meaning of non-arising; because the superimpositions of existence and non-existence are severed, it is the door of liberation of emptiness. The long Ā means that because various signs lack intrinsic nature, it is the door of liberation of signlessness. Aṃ means that because there is no duality, there is no other aspiration, and thus it is the door of liberation of wishlessness. Aḥ means that because there is no ordinary, distorted volitional engagement, it is the door of liberation of non-volitional engagement.
Since they constitute the fundamental meaning of the subject matter, these mantras are called the "natural root mantras." The term prakṛti refers to the word for natural spontaneous presence. Furthermore, if one searches for the essence of the nature of the mind, nothing whatsoever is found; yet, in terms of how it appears, it manifests as various things of its own accord, and is thus called "self" (rang). Because the symbol and the symbolized are inseparable, it abides as its own nature, and that nature abides as itself; this is called "spontaneously present nature, uncreated by anyone." Through conceptualization, one enters into that meaning; one enters it as the path. Taking that as the path is the "path," which is the arising of the result itself—the spontaneous presence of conceptualization. Through that, the welfare of others is spontaneously accomplished. Thus, he is praised by way of the four types of non-conceptuality: the Protector is praised by way of the mirror-like wisdom (ādarśa-jñāna); the Blessed One (bhagavān) is praised by way of the discriminating wisdom (pratyavekṣaṇā-jñāna); the Tathāgata is praised by way of the all-accomplishing wisdom (kṛtyānuṣṭhāna-jñāna); and the Perfect Buddha is praised by way of the wisdom of equality (samatā-jñāna). Having prostrated to the Blessed One Śākyamuni, who is the embodiment of these four wisdoms, [the text continues with] the Lord of Secrets, Vajrapāṇi, together with five hundred companions adorned with frowning brows. With one voice, they addressed the Blessed One as "O Protector!" and the five hundred of us became satisfied and delighted. "Excellent!" (sādhu) refers to the excellence of his arrival for his own benefit. The subsequent "Excellent!" refers to the excellence of his supreme offering for the benefit of others; thus, having distinguished the meaning of the nature as excellent and sublime, he spoke.
If one asks what kind of benefit for others was performed: "For the sake of the world of beings who lack a protector and who seek the fruit of liberation, and for the purpose of our own attainment of perfect, complete enlightenment, you have composed and taught this path of the Māyājāla for the benefit of both oneself and others. Because its nature is the dharmadhātu, it is called the 'excellent path of complete purity.' It is called the 'profound path,' the 'vast path,' and the 'extensive path.' Since its great purpose is the welfare of beings, it is called 'beneficial.' This profundity, vastness, and extensiveness are not realized by the śrāvakas; they are the domain of the Buddhas. This was spoken and explained by past Buddhas such as Dīpaṃkara, is being explained by the Blessed One now, and will also be spoken by future Victors such as Maitreya."
Regarding this, the essential meaning is summarized from beginning to end into fourteen points, and the word-meaning has been explained by dividing it into fourteen chapters. Fearing prolixity, the specific meanings and the meaning of the pith instructions have not been written here. This concludes the Commentary on the Mañjuśrī-nāmasaṃgīti composed by the Paṇḍita Smṛtijñānakīrti. It was translated by that very Paṇḍita himself.
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.