Derge Kangyur/Tengyur e-text, Esukhia/Barom edition — public domain (mechanical reproduction)
This concise commentary serves as a technical guide to the Noble Mañjuśrī-nāmasaṅgīti, aiming to resolve difficult points within the root text. The author argues that the cognition of Mañjuśrī's nature is the essential connection for all sentient beings, positioning the tantra as the sovereign of all tantras. The work systematically decodes the root text's symbolic language, mapping specific verses and syllables to the three kāyas (dharmakāya, saṃbhogakāya, and nirmāṇakāya) and the various levels of Buddhist realization. It bridges the gap between conceptual training—such as the generation stage and the Bodhisattva Vehicle—and the non-dual experience of ultimate bodhicitta. By analyzing the specific qualities of the deity, the function of seed syllables, and the nature of the dharmadhātu, the text commits the reader to a rigorous path of meditative concentration and guru-devotion, warning that the instructions are dangerous if applied without proper faith or authority.
Provenance
About this text
A concise commentary on the difficult points of the Noble Mañjuśrī-nāmasaṅgīti, the Āryamañjuśrīnāmasaṃgītipañjikāsaṃgraha belongs to the Yoga Tantra Treatises. The work is attributed to the Indian author Ratnākaragupta. It was translated into the classical Tibetan language by Kālacakrapāda, bod kyi lo tsa ba dz+nya na gar+b+ha, chos kyi brtson ’grus, and ’brog jo sras, and is preserved in volume གུ of the Tengyur, where it extends over twenty-nine pages. The text functions as a technical guide to the root tantra, arguing that the cognition of the nature of the noble Mañjuśrī serves as the essential connection for all stable and moving entities. It seeks to resolve difficult points and clarify the subject matter and purpose of the condensed Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa, which consists of one hundred and sixty-two verses and one hundred and fifty qualities. A scholar or serious reader consults this work today to navigate the symbolic language of the root text, mapping verses and syllables to the three kāyas and levels of realization, while bridging the gap between conceptual training—such as the generation stage and the Bodhisattva Vehicle—and the non-dual experience of ultimate bodhicitta through the analysis of deity qualities and the dharmadhātu.
Sanskrit title
Āryamañjuśrīnāmasaṃgītipañjikāsaṃgraha
Indian author
Ratnākaragupta
Tibetan translators
Kālacakrapāda, bod kyi lo tsa ba dz+nya na gar+b+ha, chos kyi brtson ’grus, ’brog jo sras
Cite thisAnuvāda, “A Summarized Commentary on the Difficult Points of “The Recitation of the Names of Mañjuśrī”” (Toh 2541), machine draft, 2026.https://naxiai.com/tibetan/works/toh2541
Summary & commentary
Significance
The work is significant for its synthesis of tantric symbolism and philosophical categories, specifically the mapping of the three kāyas onto a specific ritual recitation. It illustrates the transition from conceptual visualization to the realization of non-dual emptiness within the Indo-Tibetan tradition.
Structure
Passages
Section
Description
1-5
Introduction and Purpose
Establishes the title, the purpose of the commentary, and the identification of secret mantra families with ultimate bodhicitta.
6-17
The Nature of Mañjuśrī and the Kāyas
Analyzes the dharmadhātu, the twelve grounds, and the specific textual markers for the dharmakāya, saṃbhogakāya, and nirmāṇakāya.
18-25
Qualities and Attributes
Discusses the specific qualities of wisdom, auspiciousness, and the non-dual nature of phenomena.
26-32
Epistemology and Practice
Addresses the limitations of conceptual analysis, the role of the body and wisdom accumulations, and the stages of meditative concentration.
33-38
Results and Final Instructions
Describes the perfected fruit of practice, the nature of the vajra of emptiness, and the necessity of guru-devotion to avoid perverted rebirth.
Themes
The Three Kāyas (6-17, 21, 36)
Non-duality and Emptiness (5, 25, 35, 36)
Tantric Symbolism and Syllables (6, 15, 29)
Meditative Stages and Results (8, 11, 30, 32, 34)
Guru-Devotion and Authority (37, 38)
Summary, significance and provenance note generated by gemma4:31b from the translation and the catalogue record.
AnuvādaA Summarized Commentary on the Difficult Points of “The Recitation of the Names of Mañjuśrī”·
In the language of India: Āryamañjuśrīnāmasaṅgītipañjikāsaṃgraha-nāma. In the language of Tibet: ’Phags pa ’jam dpal gyi mtshan yang dag par brjod pa’i dka’ ’grel bsdus pa zhes bya ba (The Concise Commentary on the Difficult Points of the Noble Mañjuśrī-nāmasaṅgīti). Homage to the noble Mañjuśrī, the Youthful.
Homage to the Protector, the Supreme Mañjuśrī, the embodiment of all bodies and wisdoms. I shall write the prophecy of the definitive meaning from all the tantras.
In that regard, what are the words of the prophecy? "The teaching of the profound and vast names; the master of all bodies and wisdoms; the practitioner endowed with the ten branches will undoubtedly attain Buddhahood."
Regarding such words of prophecy, what is the subsequent instruction? "Profound" refers to the suchness of non-dual wisdom. "Vast" refers to the qualities. "Teaching the names" means that if one thoroughly understands the nature, there is nothing that does not become a name of the noble Mañjuśrī. "Cause" refers to the three or the five, and "wisdom" is subsumed by the five or the one.
"The practitioner endowed with the ten branches" refers to the practitioner who possesses these ten branches: the branch of blessing, the branch of body and wisdom, the branch of the ground, the branch of the view, the branch of meditation, the branch of the gaze, the branch of symbols, the branch of condensation, the branch of the six applications, and the branch of the intermediate state. "Will undoubtedly attain Buddhahood" means that this very chapter on the Net of Samādhi is—
To summarize, the meaning of the condensed Tathāgataguṇajñānācintyaviṣayāvatāranirdeśa consists of one hundred and sixty-two verses and the text of one hundred and fifty qualities. Although this is the case, since nothing is undertaken without a purpose, in order to engage the listener, one might wonder: what is the subject matter? What is the connection? What is the purpose? And what is the ultimate purpose? To demonstrate these points: the subject matter is the nature of all tathāgatas, the body of the noble Mañjuśrī together with the qualities of wisdom. The connection is the collection of words that reveal this. The purpose is to reverse the clinging to individual entities and to realize the nature of the noble Mañjuśrī as the essence of the body and wisdom, which is the nature of the path of total purity. The ultimate purpose is for that realization to become one's own power. Alternatively, the subject matter is non-dual wisdom; thus it is spoken of in terms of qualities. Or again, the subject matter is to be realized as the noble Mañjuśrī, the nature of all things. If one asks how this is evident, it is said: "The supreme nature of all things, the holder of the nature of all things, the unborn dharma that displays variety, the unchanging, all-pervading, and omnipresent one."
Thus, one should understand that the cognition of the nature of the noble Mañjuśrī is the essential connection for all stable and moving entities. Having thus explained the purpose and the summarized meaning, now, in order to provide a verbal transition, although many auspicious verses and so forth are employed, they shall be presented as the words of the compiler.
From the words "Glorious Vajradhara" up to "brandishing with his own hand," the characteristics of the requester are shown. From "With a series of frowning brows" up to "brandishing with his own hand," the characteristics of the requester’s retinue are shown. From "Great compassion" up to "together with those who bow their bodies," the characteristics of both are shown. From "The Tathāgata, the Blessed One" up to "sat before him and spoke these words," the manner of the request is shown. From "O Pervasive Lord" up to "please grant that I may attain enlightenment," the request for one’s own benefit is shown. From "The mind is agitated by the afflictions" up to "I wish to explain it to sentient beings," two verses are cited to show the request for the benefit of others. From "The Perfect Buddha, the Blessed One" up to "the supreme knower of faculties and intentions," the excellence of the Teacher is shown. From "The wisdom body of the Blessed One" up to "virtuous in the beginning, middle, and end," [the nature of the teaching is shown].
The section ending with those words teaches the excellence of the sublime Dharma. The section from "Spoken by the Buddhas of the past" up to "That which was spoken again and again" teaches the excellence of the time. The section ending with "From the Great Tantra, the Net of Magical Illusion" means that the immeasurable Vajradhara should grasp the meaning of the mantra. The section beginning with "The Lord of Secrets, Vajrapāṇi" and ending with "Bowing his body, he sat before him" means that he sat respectfully. That was the teaching on the request.
Now, for the teaching on the response: the section beginning with "Then the Blessed One, Śākyamuni" and ending with "Having filled all the three worlds" is the prelude to the teaching of the Dharma. Then, the two lines of verse teach the connection. The section beginning with "Having become endowed with great compassion" and ending with "Vajrapāṇi, you are excellent" is the granting of the excellent opportunity to request such a great purpose. The section beginning with "Lord of Secrets" and ending with "Listen" teaches the instructions and so forth. Then, with a single line, the excellence of the permission is offered. That is the manner of the respectful introduction.
Now, in order to teach the actual substance of the sublime Dharma, the words beginning with "Then the Blessed One, Śākyamuni" are spoken. Because he manifested as the noble Mañjuśrī, the essence of all families, having attained buddhahood in Akaniṣṭha, the section beginning with "All the great families of secret mantra" and so forth...
The section ending with "Having gazed upon the great Uṣṇīṣa of the great family" teaches the specific divisions of the families. Now, to briefly explain the meaning: "All the great families of secret mantra" refers to the suchness of ultimate bodhicitta. "Vidyādhara" means to hold [the truth] without discarding it through the insight of knowledge (vidyā). This insight of knowledge gazes upon the suchness of the body, speech, and mind. Its distinctions range from the specific accumulations up to the stage of attaining "heat." "The transcendent family" begins from the path of seeing. "The great family that illuminates the world" is a specific distinction. "The supreme family of Mahāmudrā" means not departing from the family of the Vajra Bodhicitta. "Having gazed upon the great Uṣṇīṣa of the great family" means the sense of fulfilling all desires. "The Lord of Speech composed the verses" refers to the Venerable Lord of Speech; these two are the noble Mañjuśrī. "Possessing the six kings of secret mantra" refers to the section from vajratīkṣṇāya te namaḥ onwards. Its lord is the noble Mañjuśrī himself. "Arising non-dually" is mentioned; "dual" refers to subject and object and so forth. That which is without these is "non-dual." "Arising from that" means the birth of the path that is empty of subject and object. Therefore, he spoke of "this phenomenon of non-arising."
The ultimate nature of the expanse of phenomena (dharmadhātu), the essence of the ultimate bodhicitta, is the ultimate syllable Mā. This is taught in connection with the twelve grounds (bhūmi). What are they? From the Śrīvajrahr̥dayālaṃkāra-tantra:
"The grounds of the Tathāgata are taught as twelve:
The great ground of Universal Radiance (Samantaprabhā) is like the orb of the sun.
The second is the Radiance of Nectar (Amṛtaprabhā),
Like the moon, it is intensely luminous.
The third is the Radiance of Space (Gaganaprabhā),
Abiding just like space itself.
The fourth is the Radiance of Vajra (Vajraprabhā);
That very ground is the authentic one.
Through the application of internal signs of meditative concentration,
It is thoroughly designated as 'Vajra'.
The fifth is called the Radiance of Jewels (Ratnaprabhā);
It is firmly established in empowerment.
The sixth is the Radiance of Lotus (Padmaprabhā);
It is generated just like a lotus.
Because the nature of phenomena is pure by nature,
It is thoroughly grasped as stainless.
The seventh is called the Radiance of Activity (Karmaprabhā);
It is held to perform the enlightened activities of a Buddha.
The eighth is the Incomparable (Anupama);
The ninth is the Possessing Examples (Dṛṣṭāntavat);
It individually penetrates all examples.
The tenth is the Radiance of Wisdom (Prajñāprabhā);
It is the unsurpassed ground of a Buddha.
The eleventh is Omniscience (Sarvajñatā) itself,
The great ground of supreme luminosity.
The twelfth is Individual Self-Cognition (Pratyātmavedya),
In which the wisdom of yoga is perfectly complete."
Thus, the twelve grounds should be understood as being correlated with the twelve As. In that same context, it is said: "By means of the sixteen aspects, one holds the awakening of twenty aspects." This should be applied according to the oral instructions of the sublime guru.
By the words beginning with sthito hṛdi, it is shown that from the hearts of all the buddhas of the three times, the noble Mañjuśrī is the nature of the crown of the head, the locus of the buddhas' passion. Then, regarding the qualities, it is said: "The bodies of all the tathāgatas have realized the unsurpassed heart of the dharmadhātu, the wisdom of omniscience." Therefore, if one explains the meaning of this definitive tantra through the instructions of the bodhisattvas who follow the essence of the Venerable Lord of Speech, the Primordial Buddha, it should be understood in two aspects.
Regarding this, the bodhisattva Arjuna-vijaya stated:
"The deeds of a bodhisattva
Should be known in brief as two:
Gracious guidance and subduing."
In that regard, gracious guidance consists of guidance through the door of explanation and guidance through the door of meditation. Of these, guidance through the door of meditation is the taking of bliss as the path for individuals with desire. This is taught in accordance with the Yoginī Tantras by the words: "The half of the half of sixteen, the drop." For the sake of guiding those with conceptual thought, there is training in the winds, as in the words: "That which emerges from within is unborn." However many winds there may be, they are subsumed within the five root winds; this is taught in accordance with the Yoga Tantras.
In order to guide those with ordinary conceptual thoughts, one is said to train in the generation stage with a focal object; this is done in accordance with the Yoga Tantras and so forth, as indicated by the phrase "the three families are clearly perceived." To guide individuals endowed with wisdom, one trains in the suchness of the bodies and primordial wisdom, as indicated by the phrase "the accomplishment possessing ten branches." This is the guidance for meditation.
Now, regarding the guidance for explanation: Mañjuśrī himself adapts to the dispositions of those to be trained. For those to be tamed by desire, he takes the form of Maheśvara; for those with ignorance, the form of Brahmā; and for those with hatred, the form of Bhairava. Such forms are illustrated by the analogy of the "knowledge of the tongue of molasses" for the sake of those to be trained. To speak of these specific details, there are two phrases: "the matted-haired ones of the non-Buddhists, those with topknots, crests, and locks." For the sake of taming the Gandharva king Pañcaśikha, there is the phrase: "possessing five faces and five topknots." For the sake of taming the Śrāvakas, although the noble Mañjuśrī is realized as belonging to the Bodhisattva lineage, he assumes the manner of a Śrāvaka and teaches the Dharma by way of the four truths, as indicated by the phrase: "shaven-headed, possessing great ascetic vows," and so forth. For the sake of taming the Pratyekabuddhas, it is said: "the Guide in the manner of a rhinoceros-like Solitary Realizer," and thus he teaches the Dharma by way of the twelve links of dependent origination.
The phrase "possessing the meaning of various types of forms," the phrase "great compassion, insight, and skillful means," the phrase "abiding in the manner of the two truths," and the phrase "the manner of the ten perfections" teach the Bodhisattva Vehicle. If one asks how this is evident, it is by such phrases as "the definitive emergence of the three vehicles." Furthermore, the subduing of the gods of the Heaven of the Thirty-Three is shown by the phrase "Lord of Gods, God of Gods," which refers to Śakra. The phrase "Lord of Gods, Master of Asuras" refers to the form of Vemacitra. The phrase "Lord of the Immortals, Guru of Gods" refers to the form of Bṛhaspati. The phrase "The Destroyer, the Lord of Destroyers" refers to the form of Viṣṇu. Now, for the sake of subduing those without form, there are the phrases "the formless" and "trampling the peak of the realm of Brahmā." Now, regarding the guidance through the explanation of the uncommon Secret Mantra Vehicle, it says "completely abandoning all errors" and so forth. In that context, there are five types of error: error of engagement, error of view, error of meditation, error of method, and error of conduct; these are the distinctions from which one must turn away. If one asks what the distinction of engagement is like, the Secret Mantra path is taught by the lines: "With a mind free of doubt regarding the three purposes, through the methods of the various vehicles, great compassion, insight, and skillful means, the Vajra King, Great Bliss." Furthermore, ...
Beginning with the words, "Knowing self and knowing others, the all-encompassing," and continuing with "Teaching the meaning of the four seals," and so forth, as well as the words, "The supreme lord of all tantras," and so forth, it is shown that [this tantra] is the lord of all tantras. Furthermore, in other sections of this very [tantra], it says: "Some are the way of the outsiders; some are the way of the śrāvakas; some are the way of the pratyekabuddhas; some are the way of the bodhisattvas; and others are the tantras of the vidyādharas of Secret Mantra." Even if an immeasurable number of such tantras are taught, if they do not dawn as the Great Bindu (mahābindu), they are merely provisional guides, and one will not attain the actual reality itself. Why is that? Because they are merely provisional guides and not the actual reality. Why is that? Because they involve non-realization or erroneous realization. Some are because the cause and effect are inconsistent; some are because they involve contrived practices. For that reason, the result is merely a provisional guide for the practitioner of mantra. If one asks, "What is the actual reality?" it says: "The pure dharma of selflessness, the Vajra King, Great Bliss—this is the pure, excellent path, the limit of reality, without syllables." Then, one should understand that one awakens within the state of the Great Bindu. How is that evident? The view is shown by the single verse beginning, "The Great Bindu without syllables." The abiding state is shown by the pith instruction beginning, "The half of sixteen, the possessor of the bindu."
The phrase "meditative concentration" and so forth teaches the view. The phrase "knowledge of samādhi" and so forth teaches the path of seeing. The phrase "the sovereign of all saṃbhogakāyas" and so forth teaches the result. Starting from "he who holds the great mindfulness of reality," the phrase "the ocean of the tathāgatas' qualities" and so forth teaches the qualities of the result. The phrase "he who holds the great wish-fulfilling jewel" up to "the dispeller of all fears without exception" teaches the distinction of performing the welfare of sentient beings.
Furthermore, regarding the distinctions of the bodies and wisdoms: there are the three bodies, the five bodies, the five wisdoms, and the single wisdom. If one asks how this is evident, it is by the lines: "He who holds the supreme three bodies," "the nature of the five buddha bodies," "the pervasive lord, the nature of the five wisdoms," and "the crown of the five buddhas."
As for their presentation: first, the dharmakāya is explained. The dharmakāya is taught by such lines as: "This is taught as the nature of non-arising," "the twelve syllables of the letter A," "the perfect buddha arose from the letter A," "the great purpose, the sacred syllable," and so forth; "the beginningless, the nature free from conceptual elaboration," and so forth; "the single meaning, the non-dual dharma-meaning," and so forth; "the primordial buddha, without cause," and so forth; and "the unchanging, all-pervading, omnipresent one," and so forth.
Now, to summarize the saṃbhogakāya: "The buddha Vairocana," and so forth.
With the verse beginning with those words, the single line "The saṃbhogakāya, the king of bodies," and the passage beginning "The elder, the lord of beings, who bears the thirty-two marks, beautiful and lovely to the three worlds," the saṃbhogakāya is taught. Now, to summarize the nirmāṇakāya: the nirmāṇakāya is taught by the words "The nirmāṇakāya, the supreme of bodies," "Benefiting and affectionate toward sentient beings," "Displaying all various forms," and "By means of various vehicles and methods." From among those three, the essence, the dharmakāya, is taught by "The utterly pure dharma of selflessness," "Suchness, the pure self," and other scriptural citations of that very [text]. Regarding that: "Whatever dharmas are of various types, pure and untainted, are the svabhāvakāya of the Sage; that is its own defining characteristic." Thus, it is the svabhāvakāya. Regarding the wisdom body (jñānakāya), there are two pairs: the "as-it-is" (yathābhūta) and its "concordant cause" (niṣyanda). The "as-it-is" is indicated by "Possessing wisdom, knowing existence and non-existence." Its concordant cause is "Cognition alone, certain and clear." The five wisdoms are the mirror-like wisdom and so forth. Furthermore, it is indicated by "The single eye of wisdom, stainless." In that way, this Mañjuśrīnāmasaṃgīti is peerless, subsuming the profound and the vast through the bodies and wisdoms.
One should understand the great benefits as they arise from the qualities of the master of all virtues, just as they appear in the benefits [of the teachings]. If one asks how this is evident: it is because it is said, "Profound in meaning, vast in meaning, of great purpose, peerless, and utterly peaceful; virtuous in the beginning, middle, and end." Thus, one should recognize it as the source of all tathāgatas, the support of all tathāgatas, the domain of all buddhas, and the spiritual friend, and so forth.
Therefore, "profound in meaning" refers to the dharmakāya. "Vast" refers to the two rūpakāyas. Alternatively, "profound in meaning" refers to the suchness of the mind, and "vast" refers to the dependent origination of appearances. Alternatively, "profound in meaning" refers to the unimputed suchness, and "vast" refers to its pervasiveness as the dharmakāya. Alternatively, "profound in meaning" refers to the emptiness of the essence of all phenomena, and "vast" refers to its expansiveness like space. Alternatively, "profound in meaning" refers to the realization of the nature of the knowable, and "vast" refers to the knowledge of the multiplicity of the knowable. Alternatively, it refers to meditative equipoise and post-meditation; or to great bliss and non-conceptuality. Alternatively, "profound in meaning" refers to the kāyas and wisdoms, and "vast" refers to the qualities of the buddhas. In this manner, one should apply [these explanations] to other [contexts] as well through the instructions of the sublime guru.
If one asks why the profound and so forth are explained, it is because they are not the domain of the śrāvakas and others.
Since this is highly praised for those with profound and vast intellects, it is therefore called "profound and vast." Having thus explained the aspects of being embraced, the profound, and the vast, the meaning of subduing will now be explained. Regarding the subduing of wrong views, it is further stated: "Possessing the lion's roar of selflessness, he terrifies the wild beasts of the non-Buddhists," and the verse beginning with "Master of speech, with infinite words," and so forth, up to "The lion of speech, unassailable." By these means, the wrong views of others are subdued, and they are then embraced within one's own teaching.
As for the performance of suppression through the gateway of wrathful rites, one enters the yoga of the peaceful and wrathful deities through the mantra yate namaḥ and so forth. Having first performed the practice according to the instructions of the sublime guru—from "Vajrabhairava, the terrifier" up to "the supreme among those possessing sound"—the pith instruction for extracting the mantras of the yantra is as follows: the first of the sixth [vowels] is ya; the last of the fifth [consonants] is ma; the second of the sixth is ra; the third of the second is ja; the third of the seventh is sa; the third of the fourth is da; the last of the fifth is me; the first of the sixth is ya; again, the first of the sixth is ya; the last of the fifth is me; the third of the third is da; the second of the sixth is ra; the last of the fourth is na; the first of the sixth is ya; again, the first of the sixth is ya; the third of the third is da; the last of the fourth is na; the second of the sixth is ra; the first of the sixth is ya; and the last of the seventh is kṣa.
The first of the sixth is Ya. Again, the first of the sixth is Ya. The final of the seventh is Kṣa. The first of the sixth is Ya. The final of the second is Ca. The final of the fourth is Ni. The second of the sixth is Ra. The final of the fifth is Ma. The first of the sixth is Ya. These are the root syllables. The designatory syllables are to be understood through the oral instructions. First, the letter A is to be bestowed. Ha, Ha, and the third of the fifth is Ba. VIKṚTĀNA HŪṂ. First is OṂ. The seventh is Ha. The fifth is Ya. The first of the first is Ka. The first of the third is Ta. The final of the fourth is two Nas. The fourth of the seventh is two HŪṂs. Phaṭ and two Has are to be known from the oral tradition. As for how this is to be accomplished, it should be understood from the sādhanas of the learned who have attained realization. It is not taught that the wheel should be turned without having completed the approach and accomplishment stages. If one turns it, one will be disturbed. If the extraction of the mantra is not performed, the recitation of the mantra will be impaired. If the secret mantra is not understood through its symbolic code, the siddhi of the mantra will not be attained. Therefore, the mantra is [composed of] "moon," "qualities," "Vedas," "arrows," and so forth. The culmination of activity is the yantra. The culmination of the tantra is the supreme lord. The culmination of asceticism is the great being. The culmination of merit is the seven limbs. That which has not arisen will not arise. This is the subjugation by means of the yantra. This chapter on the Net of Samādhi, consisting of one hundred and sixty-two verses and one hundred and fifty qualities, shall teach this profound word, which is the Buddha’s body and wisdom, and a summary of its qualities and activities.
First, the teaching on the dharmakāya is shown by the passage beginning with "This [reality] is of the nature of non-arising" and continuing through "From the letter A, the perfect Buddha arises," up to "It makes all words perfectly clear." Furthermore, it is shown by the words "Perfectly selfless suchness," and so forth; by the words "Beginningless, non-proliferated self," and by the passage from "The empty bindu is without letters" up to "It is without aspects."
The sambhogakāya is shown by the passage from "The great offering, great passion" up to "Great form and a great body."
The nirmāṇakāya is shown by the passage from "Great color and great stature" up to "The great illusionist, the magician," and so forth.
The svabhāvakāya is shown by the words "Arising from space, self-arisen," and "The utterly pure, selfless dharma," and "Great appearance, great clarity," and so forth.
The jñānakāya is shown by the words "The pervasive lord, the master of the five wisdoms," and "Possessing wisdom, knowing existence and non-existence," and so forth.
The single essence of wisdom is shown by the words "The single eye of wisdom, stainless," and "Great majesty, luminous clarity."
Furthermore, the praise of the three bodies is shown: "Formless" refers to the dharmakāya; "beautiful form" refers to the sambhogakāya, as in the passage "The supreme..." up to "two"; and "born of the mind, possessing various forms" refers to the nirmāṇakāya. That very point is then explained:
The dharmakāya is indicated by the words, "The dharma is unborn," and so forth. The saṃbhogakāya is indicated by the words, "Bearing the thirty-two marks," and so forth; by the phrase "endowed with all aspects," and by the words, "The king of the saṃbhogakāya," and so forth. This consists of the body that nurtures and the wrathful body that subdues. Regarding the body that nurtures, it is in the peaceful manner of the noble Mañjughoṣa and others. The body that subdues is indicated by the words, "Then Mañjughoṣa, named the wrathful Yamāntaka, fierce and possessing great power," and so forth, starting from "Vajrabhairava, the terrifier" up to "the supreme among those possessing sound." In the Vajra Family chapter, one should understand this in terms of body, speech, mind, qualities, and enlightened activities. Furthermore, it is indicated by the words, "The agent who acts for the benefit of all sentient beings," and so forth. The specific disciples to be trained should be understood from the context of the nurturing body. Moreover, the knowledge of the Buddhas is indicated by the words, "The nature of the ten pure knowledges," "The bearer of the ten pure knowledges," and "The great one possessing the ten powers," and so forth. The excellence of insight is indicated by the words, "Possessing great insight and great intellect," "The great weapon of insight that utterly destroys," "The great fire of the wisdom of insight," and "In a single instant of great insight." The wisdom that possesses [the realization of] existence and non-existence is indicated by: "Possessing wisdom, knowing existence and non-existence."
From the words "From activity..." to "The supreme, all-knowing, all-seeing one," the specific qualities of wisdom are shown. From "Renowned, auspicious, and virtuous fame..." the specific qualities of auspiciousness and virtue are shown. By the phrase "Great relief, great festival," the quality of providing relief is shown. By "Subtle, untainted, and free from seeds..." the specific qualities of abandonment are shown. By "Opening the shell of the egg of ignorance..." the specific quality of dispelling ignorance is shown. By "Possessing the crown of wisdom empowerment..." and "Sovereign of Dharma, King of Dharma..." the mastery of empowerment and its specific qualities are shown. By "Master of the assembly, supreme of the assembly..." and "Elder, ancient, lord of beings," as well as "Lord of space, displaying variety," the specific qualities of being the master or chief of all are shown. By "The single youthful body in the three worlds..." and "Captivating the minds of all sentient beings, lovely and beautiful in the three worlds..." the specific quality of being charming is shown. By "Greatly attached to all sentient beings, yet unattached like space..." the specific quality of acting for the benefit of sentient beings is shown. By the single verse of four lines beginning with "Holding the great mindfulness of reality itself..." the common and specific qualities are shown. "White like a pure white cloud, with excellent light like the light of the autumn moon..."
With the words "Thus it is said," and so forth, the excellence of the light is shown. With the words "The light of the nails is predominantly red," and so forth, the excellence of the limbs is shown. With the words "Great jewel, radiant glory," the excellence of the ornaments is shown. With the words "Lord who shakes a hundred world systems," and so forth, the excellence of miraculous powers is shown. With the words "Realizing all in a single instant," the excellence of realization is shown. With the words "Fearless teacher of the world," the excellence of being fearless oneself is shown. With the words "Dispeller of all fears without exception," the excellence of dispelling the fears of others is shown. Regarding the qualities: with the words "Vajrapāṇi, Vajradhara, by this I have blessed the dharmatā of all secret mantras within your continuum," and so forth, the excellence of the blessing is shown. By the words "Protecting in all modes of conduct," the words "Whoever the seven mamos may be," and the words "He causes them to enter his body," the excellence of bringing others under one's own power is shown. Furthermore, the specific qualities should be understood in detail within that very chapter. Regarding the excellence of the result: with the four lines of a single verse beginning with "In a single instant, perfect buddhahood," and the words "The sole teacher, the supreme of beings, the unsurpassed awakening of the buddhas," and so forth, the excellence of the result is shown. With the words "I bow to you, the all-in-all," it is shown that he is the essence of all. "The progenitor of all buddhas,"...
By the phrase "thus it is said," the distinction of the cause is shown. By the phrase "the supreme, holy son of the Buddha," the distinction of being holy in every respect is shown. By the phrase "through knowledge, craving arises and there is no place of birth," the distinction of not being born from a womb is shown. By the phrase "arising from the Dharma, it dispels existence," the distinction of dispelling the desire and so forth of others is shown. By the phrase "the singular, firm, and hard vajra-nature," the distinction of realizing the meaning of the suchness of the mind is shown. By the phrase "the lord of beings, born immediately," the distinction of its power and capacity is shown. By the phrases "arisen from space, self-arisen," and "the Buddha without beginning or end," the distinctions of the primordial Buddha are shown.
Furthermore, why is it called "knowledge" (vidyā)? It is because the support is inconceivable, the supported is inconceivable, and the object is inconceivable. By the phrases "the wisdom-body, self-arisen," "purely cognitive and definitively clear," "arisen from space, self-arisen," and "because the primordial Buddha is without cause," the distinction of not depending on anything else is shown. If one wonders, "In that case, would the fault of lack of effort not occur?" it is because it arises through the blessing of space. Therefore, one should understand that it cannot be harmed by any faults. Thus, its essence is described as: "possessing all aspects, yet aspectless." This profound meaning is also explained by the perfect Buddhas through the five bodies, the three, the five wisdoms, or the single wisdom, beginning from the words.
Up to this point, one should understand that [the nature of reality] is subsumed within the essence of the kāyas and wisdom. Furthermore, to dispel misconceptions regarding whether those kāyas and wisdom are permanent or impermanent, it is stated: "Endowed with all permanence." If one then wonders, "Will this not incur the fault of the permanence [asserted by] the non-Buddhists?" one should not entertain such a thought, because it is empty of momentary permanence. If one then wonders, "Will this not incur the fault of the 'continuity permanence' of the Cittamātra?" one should not entertain such a thought, because it is empty of the relationship of cause and effect and so forth. If one wonders, "Is it then nothing at all?" it is stated: "The unwavering, individual self-cognition." If one wonders, "Is awareness then a state of indifference?" it is stated: "The Vajra King, Great Bliss." If one wonders, "Is it then grasped as something arising?" it is stated: "Emerging from within, it is unborn." If one wonders, "Will it be harmed by being expressed in words?" it is stated: "Abandoned as verbal expression." If one wonders, "Does it then move and conceptualize within the three realms?" it is stated: "The unwavering, individual self-cognition." If one wonders, "Is it then composed of multiple moments?" it is stated: "The pure, selfless phenomena." If one wonders, "Is that itself then a defilement?" it is stated: "The unwavering, utterly lucid self." If one conceptualizes, "Is that itself present in śamatha?" it is stated: "The great majesty, the clear light." If one conceptualizes, "Is that itself an object of inference?" it is stated: "The direct perception of all Buddhas," and so forth. If one then conceptualizes, "Is that itself then without an object?"
It is stated: "Meditative concentration is the object of meditation." If one wonders how that very thing is to be analyzed individually, it is stated: "The meaning of the dharma is the single, non-dual meaning." If one wonders that there is no yoga in that, it is stated: "The one who possesses yoga." If one suspects that he has not conquered all, it is stated: "All." If one suspects that there is no distinction between insight and primordial wisdom, it is stated: "The great fire of insight and primordial wisdom," and so forth. If one wonders that he is not the master of secret mantras, knowledge mantras, and so forth, it is stated: "The great Buddha Vairocana," and so forth, in a single four-line verse, and: "The supreme mantra, the lord of mantras, the king of knowledge mantras." If one wonders that he has no purpose for bodhisattvas on the ten grounds, it is stated: "The king of secret mantras acts according to the purpose," and so forth. If one wonders about conceptualization, it is stated: "Non-conceptual and spontaneously present," and so forth. If one asks how he benefits sentient beings without conceptualization, it is stated: "He holds the great wish-fulfilling jewel," and: "He is the flourishing great wish-granting tree, the supreme great excellent vase." If one wonders that he depends on others, it is stated: "In the great way, he does not depend on others." If one wonders that he is born without a cause, it is stated: "The one who has accumulated the two collections." If one wonders that this contradicts what has been said, it is stated: "The one who acts as the Buddha of the three times."
Thus it is said, and so forth. If one wonders what that very reality is like: "Accomplishment is perfected, without error; all delusions are utterly abandoned," and so forth. Then, "I bow to you, who have arisen from primordial wisdom," and so forth is stated. In order to endow that very reality with blessings, starting from the words "sarva-dharma" and continuing up to "dharma-dhātu-jñāna-garbha āḥ," the path of the utterly pure nature of the Buddhas of the three times, Vajradhara, in immeasurable forms—subsumed within the bodies and primordial wisdoms of the profound and the vast—is shown. Therefore, it is said: "This is the perfectly pure, excellent path; profound, wide, and vast." If one wonders whether this tantra is not connected with method and insight, it is said: "From the Great Tantra, the Net of Magical Illusion: The Great Vajradhara, Holder of Secret Mantra," and so forth. If one wonders whether it is similar to the Yoginī Tantras and so forth, in order to show its distinction from them, it is said: "Possessing great power and great method, the limit of the perfection of insight; through insight, that very reality is attained; insight is the supreme master of the knowable." This is the distinction between method and insight. If one wonders whether those two, method and insight, are dualistic, it is said: "Non-dual, it teaches non-duality." If one wonders whether that is not the ultimate, it is said: "The ultimate reality, without letters," and so forth. If one wonders whether it is interrupted, it is said: "The Buddha, holder of the continuum of emanations."
Thus it is stated, and so forth. If one wonders whether the nirmāṇakāya does not purify the lower realms of sentient beings, it is stated: "He completely purifies all lower realms; he brings all sentient beings to full liberation," and so forth. If one asks whether he does not perform the dance of the mundane and supramundane, [the text] explicitly teaches the dance through the two forms of the peaceful and wrathful deities in order to suppress obstacles and to subdue through postures and dance, beginning with: "Glorious, endowed with intelligence and charm," and continuing up to: "He treads upon the peak of the realm of Brahmā." Through these, the dance is explicitly shown, and the postures are to be understood by implication.
If one thinks that there is no maṇḍala in this tantra, it is stated: "Glorious one who possesses the maṇḍala of the constellations," and "He who holds the various wheels of emanation," and so forth. If one wonders whether there are no mudrās, it is stated: "He who reveals the meaning of the four mudrās." If one wonders whether there is no empowerment, it is stated: "Glorious empowerment of the vajra jewel; great lord, master of all jewels," and so forth. If one wonders whether there is no samaya, it is stated: "He who knows the reality of the great samaya." If one wonders whether this contradicts the grounds and the pāramitās, it is stated: "The great patron, the sovereign," and so forth; "He who has attained the ten pāramitās"; and "He who dwells upon the ten grounds," and so forth. This is in order to show that this tantra is free from superimposition and denial, as stated in the Chapter on Qualities:
Because it is free from the nature of phenomena, it is the non-dual nature of phenomena. Because it is without superimposition, it is the nature of suchness; thus it is said, and so forth. If one wonders about the definite number of deities, it is said, "Each and every one of the meanings of the names," and so forth. Alternatively, emanating from one's own body, it is said: "Emitting various emanations in the ten directions," and "The one who emits tens of millions beyond measure," and "Beholding the three families," and so forth; these refer to the emanation of bodies in accordance with the Buddhas. This is the meaning of "the object of non-apprehension." Thus, in order to fully demonstrate the intention of the tantra, it says: "I bow to you who arise from non-existence." In order to show the devoted retinue once the activities of the tantra are complete, it says: "Joyful and delighted, they joined their palms," and so forth. To demonstrate the uncommon [teaching], it says: "This is the domain of the Buddhas," and so forth. If one wonders that Śākyamuni alone explained it, it says: "Explained by the perfect Buddhas," and so forth. Thus, once the activities of the tantra are complete, the explanation of it is twofold: generating wonder in the ignorant and gladdening the minds of the wise. Regarding that, the explanation for generating wonder in the ignorant is primarily of provisional meaning; it relies on the words but not the meaning, and relies on consciousness but not wisdom.
One does not rely on the person, nor does one rely on the dharma. Such individuals, who delight in the artificial, take great pleasure in various ways through signs, such as the outer explanation and the inner explanation. That which cannot withstand analysis is that which captivates the mind through many meanings, is unreliable, and in the future prevents the arising of authentic wisdom. It is disconnected from the three types of insight, delights in artificial bliss, engages through forceful methods, and is no different from the outsiders and non-Buddhists. It is undermined by reasoning and fabricated according to scripture. One should recognize that such individuals are possessed by the demon of substantiality. In that regard, the explanation that delights the minds of the learned is the manner of guidance previously taught. The explanation of the tantra consists of the explanation according to the completion stage and the explanation according to the generation stage. Furthermore, the explanation that delights the minds of the learned refers to the occasions when the words contain the seed and the occasions when they do not. The explanation of this very tantra concerns how the wisdom body and wisdom of the completion stage abide, how the power and capacity of its qualities arise, and how the practitioner should take it into practice. If one does not practice the deeds of a Buddha, the so-called Resultant Vajrayāna will not be accomplished, because it is a convergence of many faults. As mentioned above, these include the causes of Buddhahood, the wisdom, its qualities such as the eighteen unique qualities of a Buddha, the thirty-seven factors of enlightenment such as the applications of mindfulness, the six superknowledges, and the six recollections.
All the internal qualities such as the ten cognitions, the qualities of the body such as the major and minor marks, and the qualities of speech such as the Brahma-like melody—all of these should be understood from the commentaries composed by the learned. This [text] was written from the perspective of practice, emphasizing the actual accomplishment. Furthermore, some masters have applied the names of deities to each individual word, but that is a great error. Why? Because there is not even a mere correspondence of attributes. If one argues that it is intended in terms of the nature [of reality], then in that case, all phenomena would also be the nature of a deity. Now, regarding the meaning of the practitioner’s experience of the aforementioned nature of the bodies and wisdoms, it says: "The practitioner possessing the ten limbs," and so forth. In that regard, if one wonders what the limb of blessing is like, and if one thinks there is no scriptural authority for it, it says: "Vajrapāṇi, Vajradhara! I have blessed your continuum with the dharmatā of all secret mantras," and so forth. Regarding the limbs of the bodies and wisdoms, it says: "The nature of the five bodies of the Buddha, the pervasive lord, the nature of the five wisdoms," and so forth. Regarding the limb of the ground, first, the limb of the protection wheel, it says: "The vajra HŪṂ, proclaiming HŪṂ, holding vajra arrows as weapons," and so forth. Regarding the limb of accumulating the collections, it says: "The teacher, the guru of beings, who knows the reality of the great samaya," and so forth.
The branch of the support for wisdom is stated as: "The bodyless body, the supreme of bodies," and so forth. The branch of wisdom itself is stated as: "The lamp of wisdom, the light for beings," and so forth. These constitute the branches of the accumulations. The isolation of body is equivalent to the support for wisdom. The isolation of speech is stated as: "A is the supreme of all syllables; arising from within, it is unborn," and so forth. The isolation of mind is stated as: "Possessing various types of cognitions and the nature of forms, endowed with the continuum of mind and consciousness," and: "Holding the nature of all things, the great majesty, the clear light," and so forth. The branch of the view refers to the introduction to the view. How is this evident? It is stated as: "The supreme lord of the knower and the known," "The pure dharma of selflessness," "Teaching non-duality as non-dual," and "The great bindu, without letters," and so forth. The branch of meditation is the introduction to meditation. However many winds there may be, they are subsumed into the five root winds, which should be understood as the two types of prāṇāyāma. This is introduced as the mantra. The extraction of its pith instructions is as follows: the second of the sixth [vowel] is ra, the fourth of the seventh [consonant] is ha, and the fourth bindu is added to it. That is the secret mantra of passion. The mantra of birth is the first vowel a, the fourth of the seventh ha, and the fourth bindu added to it.
The self-mantra of the fourth is the fourth of the seventh, ha, with two bindus residing upon it. The self-mantra of the wrathful deity is the fourth of the seventh, ha, with the central vowel śa added. The self-mantra of the self-arisen is the third of the seventh and the fourth of the sixth added together. Furthermore, the three introductions are: introducing everything as mantra, introducing mantra as wind, introducing wind as mind, and introducing mind as luminosity.
If one asks why the branch of the gaze is not explicitly mentioned, it is because it is stated: "Looking upward with the great jewel-ushnisha," and so forth. The branch of the symbols consists of body and speech. The symbol is awareness; if one asks how that is evident, it is stated: "Knowing self, knowing others, knowing all," and so forth. The branch of condensation consists of condensation into words and condensation into meaning. Condensation into words is condensation into the syllable a. If one asks how that is evident, it is stated: "A is the supreme of all syllables," and so forth. Condensation into meaning is condensation of everything into the suchness of primordial wisdom. If one asks how that is evident, it is stated: "The supreme nature of all things," "I bow to you, the all of all," and so forth; also, "The limit of reality, the letterless," "The limit of the perfection of wisdom," and "Abiding in the limit of reality," and so forth. In that way, this noble Mañjuśrī is the gathering of all the Buddhas and Bodhisattvas of the three times, who possess the timelessness of all Buddhas.
Having departed, he reveals all the gateways of the Dharma and also reveals his body. One should apply the phrase "he perfectly bestows blessings upon their mental continuum" and so forth. Regarding the instruction to "meditate one-pointedly," one should teach the generation stage and the completion stage exactly as they are through the guru’s pith instructions. If one asks how they are taught, it is because it is said, "they should be taught according to the samaya"; thus, one should understand the generation of the awakening mind, the conferral of empowerment, and so on. Furthermore, there are two types of empowerment: the empowerment of being taken into the fold and the empowerment of victory over phenomena. In that regard, the empowerment of being taken into the fold consists of the vase empowerment and the others. As for the empowerment of victory over phenomena, it is expressed by the words, "Sovereign of phenomena, King of phenomena," and so forth. The basis for the conferral of empowerment is indicated by the words, "Possessing the meaning of various cognitions and forms, endowed with a continuum of various consciousnesses," and by the words, "Kṣitigarbha, who sustains wandering beings." Regarding the first, the teaching on the view, it is indicated by the words, "Holding the nature of all things, the supreme nature of all things," and by the words, "Endowed with all aspects, yet aspectless," and by the words, "The pure phenomenon of selflessness." One is empowered by the first branch of application. In that regard, at the end of the scriptural transmission, it is by the words from the Subsequent Tantra ending in "ja," "Withdrawal and meditative concentration," and so forth. That which is embraced by this very scriptural transmission is: "The great offering, the great passion."
Thus, it is highly praised by such words. Furthermore, the "desirous ones" are the five [objects] such as form and so forth; those who "delight" in them are all sentient beings. By the phrase "and sentient beings," the phenomena that are the objects of the mind are also included. One should understand that each of the [objects] such as form and so forth is threefold. The meaning of the words "great passion" and "Lord of Dharma, King of Dharma" is that the essence of the mind should be made to possess the power of non-conceptual capacity.
Regarding the duration of that: "In a single instant of great wisdom, all phenomena are comprehended," which occurs through the blessings of the guru. Regarding that, first, the conferral of empowerment consists of purifying the disciple's continuum and so forth, which should be understood from the oral instructions. Regarding that, the previously mentioned branches of the symbolic language are taught in that context and should be known from the Ḍākinī Tantra. In that context, it says: "The supreme wise one, the meditative concentration and the object of meditation, the unmoving individual self-cognition, the holder of the three bodies of the supreme first, the nature of the five bodies of the Buddha, the pervasive lord, the master of the five primordial wisdoms," and so forth; by these, the special pith instructions are shown.
Then, the branches of meditative concentration are taught. Meditative concentration consists of: the meditative concentration that thoroughly discerns the meaning, the meditative concentration of mere non-conceptuality, the meditative concentration of the essential nature, the meditative concentration of recollection, and the meditative concentration that accords with omniscience. If one asks how that is evident, it is stated: "Knowing all the branches of meditative concentration," and so forth.
Prāṇāyāma should be understood at the time of the introduction to meditation. As for the branch of meditative concentration (samādhi), there is authentic meditative concentration and that which is inauthentic. The inauthentic is not mentioned here. The authentic includes the stage of a beginner, the path of seeing, and so forth. Regarding recollection (anusmṛti), in other tantras it is explained with a different meaning by the master. I, however, have cited: "The supreme wise one, the object of meditation, is the meditative stability; it is the unmoving, individual self-cognition," and "The unmoving, perfectly pure self." If one asks what that becomes, it is stated: "The clear realization of all phenomena." This is the "pure, excellent path," and it should be applied to the path of clear realization. Furthermore, if one asks what the first [sign] is like: "The first is like smoke; the second is like a mirage; the third is like fireflies; the fourth is like a lamp; the fifth is observed like a cloudless sky." Thus it is also spoken by the authority of other tantras, and that should be known as the first sign. To explain that in detail: "All moments are clearly realized," and "One knows the sixteen aspects." If applied as oral instructions, one should know them as the four appearances of the beginner, the four appearances of having some mastery over wisdom, the four appearances of recovery, and the four appearances of being absorbed in wisdom. "Holding the awakening of twenty aspects," and so forth, should be applied according to the oral instructions of the sublime guru.
If one asks what the result of that is, the text teaches its perfected fruit through such passages as: "The supreme omniscient Buddha of all aspects" and "The king of the Sambhogakāya." Regarding the intermediate branches, it says: "Knowledge arises in existence, yet there is no place of birth," and so forth; one should understand these as being identified by scripture in the interim. Although the intermediate state is taught in many ways, it should be understood through the pith instructions on the intermediate state of death, the intermediate state of becoming, and so on. In that regard, there are two types of individuals: those with diligence and those with laziness. For the individual with diligence, there are eight qualities: being taken under the care of a spiritual friend; receiving the oral transmission exactly according to the scriptures; possessing the wisdom of previous training; understanding and having conviction in the authentic meaning; not being turned back by the activities of Māra; discarding worldly affairs like spittle; not abandoning diligence; and attaining mastery over the winds and mind. Furthermore, there are four applications: first, the protection wheel; second, suchness; third, subsequent knowledge and the yoga of prophecy; and fourth, the mind of omniscience. Regarding these, one should understand the first as the instructions on dreams and the pith instructions for entering them. Moreover, first one reverses the dream, then one falls asleep; this is the branch of connecting with primordial wisdom (jñāna). Through this, the intermediate state of death should also be understood.
The meaning is that for a person possessing diligence, the nature of bodhicitta—symbolized by the illusory body and the rainbow—transfers to the state of clear light. By the force of that, in order to understand other matters, one should understand that for a person possessing laziness, the ripening of karma occurs in the intermediate state (bardo) and so forth. Furthermore, its clear realization should be understood through the pith instructions on taking birth in a state of natural non-conceptuality, where earth, water, fire, and wind are held together by the single Mistress of the Vajra Expanse (Vajradhātveśvarī). This concludes the section on the intermediate state.
Now, the pith instructions on the nature of the scrambled tantra, arranged according to the pith instructions of the sublime guru, are as follows: "The progenitor of all buddhas" refers to the ultimate bodhicitta. "The master of beings as soon as born" means that immediately thereafter, one sees the meaning of the words of truth. If one asks what the meaning of truth is like, it is stated: "The great majesty, the clear light." Because that very [state] is similar to a bodhisattva who has entered the levels, it is stated: "The supreme, sublime son of the buddhas." Because that very [state] does not take birth in existence, it is stated: "Consciousness does not arise in the birthplace of existence." Because that very bodhicitta is like a vajra, it is stated: "The singular, firm, and hard vajra master." This is for the purpose of showing the authority of the scriptures. From the Vajra Peak: "The essence is stable and not hollow; its characteristics are indivisible and inseparable."
The indestructible and the undecaying
Is called the vajra of emptiness.
To eliminate the conceptualization that this very reality is merely emptiness, it is said:
"The vajra sun of great radiance,
The vajra moon, stainless," and so forth.
If one correlates such a conceptualizer with the perfections: because the mind itself is bestowed upon the five sensory qualities, it is generosity; because body, speech, and mind are placed in meditative equipoise within the mind itself, it is ethical discipline; because one does not transgress that very state, it is the samaya; because one relies upon authentic wisdom, it is meditative concentration; because one is not terrified by the profound meaning, it is patience; because of the cultivation of continuous yoga, it is diligence; because of knowing the view of natural purity, it is insight; because of overwhelming all things through such power, it is strength; because of possessing various methods, it is the perfection of method; because of not forming aspirations, it is the perfection of aspiration; and because of possessing the wisdom that pierces conceptualization, it is the perfection of wisdom.
When correlated with such perfections, one is propelled from stage to stage. Having been propelled by the propelling factors, the completing factors are:
"Holding the twenty aspects of enlightenment."
Thus it is complete. "Completion" refers to the meaning explained above as the essence of the kāyas and wisdoms.
As for "Buddha": it is the realization of the nature of reality as it is and the full extent of phenomena without exception; knowing them non-dually just as they are; the subsiding of all signs of conceptualization; unborn; and naturally pure.
Suchness, which is free from all superimposition and denial, is called "emptiness by way of its own essence." It is called the "limit of reality" and the "dharmakāya." Regarding that which is addressed by many names, it is said: "I bow to you, who arise from non-existence." This is because the saṃbhogakāya, nirmāṇakāya, and all others arise from it. Thus, the meaning is that all [bodies and wisdoms] are included without exception.
If one asks how this is evident, it is stated:
"The supreme nature of all things,
The holder of the nature of all things,
The unborn dharma that displays variety,"
and:
"The unchanging, all-pervading, omnipresent one," and so forth.
The qualities of a buddha, such as the ten powers and the ten cognitions; the qualities of a buddha’s body, such as the major and minor marks; the qualities of a buddha’s speech, such as the Brahma-like melody; and the eighteen unshared qualities of a buddha—all of these have been explained extensively elsewhere and should be looked for there. I have written this solely from the perspective of emphasizing practice, and not from the perspective of those who delight in conventional terminology. This is not the domain of logicians. Why is that? Because the power of their analytical insight is exhausted. Therefore, this should not be shown to arrogant logicians. If one asks to whom it should be shown: to those who have the karmic continuity of training, who possess faith, and who guard their samaya as their own life.
It should be taught to those who possess qualities such as faith in and the holding of the instructions of the sublime guru as authoritative. If it is taught to others than those, they will fall into states of perverted rebirth. Therefore, sons or daughters of noble family who wish to practice by way of the Secret Mantra should write it in volumes and read it, or attend to it properly in their minds, or meditate one-pointedly on suchness. Those who possess such distinctions will attain immeasurable qualities; this is highly praised by the Buddha, and therefore this should be upheld. This sublime Dharma is also designated as a "sūtra" because it teaches the profound meaning in a condensed manner. This very [text] is highly praised as a "tantra," as it is said: "The supreme lord of all tantras, such as the Great Tantra of the Net of Magical Illusion," and so forth. Why is it called a "tantra"? It is a "tantra" in the sense of being a continuous sequence, like a cotton thread. It is a "tantra" in the sense of being woven, like a loom. It is a "tantra" in the sense of being complete, like a flourishing wish-fulfilling tree. In that regard, "continuous tantra" means upholding the lineage of the Buddhas. "Woven tantra" in the sense of being dependent means depending upon the sublime guru. Because it is complete, "tantra" means the meaning of all activities without exception. Therefore, one should speak without error. The words "kaṭakṣa" and so forth do not exist in worldly treatises.
Those who possess conceptual thought are deluded; therefore, this is a source of confusion. The word spoken by the Lord of the Tantra is not the domain of ordinary individuals, yet the learned have composed many [treatises] upon it. Nevertheless, they do not realize its true meaning. Having received the prophecy, the learned Bodhisattva [Nāgārjuna] wrote this summary. By relying upon this, may all sentient beings attain the [Buddha] bodies and wisdoms. The Commentary on the Difficult Points of the Noble Mañjuśrī, composed by Ratnākaraśānti, is complete. It was translated by the Indian abbot Kālacakrapāda and the Tibetan translators Jñānagarbha, Dro Jo-sras, Chos-kyi-brtson-’grus, and others.
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.