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A Critical Study of the Guhjasamaja Tantra

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A C ritical Study of the GUHYASAMAJA TANTRA

by Francesca Fremantle


MANUSCRIPTS AND BLOCKPRINTS EMPLOYED


Sanskrit Manuscripts:

B MS in the British Museum (Sanskrit 539)» P MS in the Bibliothèque Nationale (Sanscrit 134), supplied on microfilm. CI MS in Cambridge University Library (Add. 901); C2 described as another copy from the same manuscript (Add. IJ29); both supplied on microfilm. These two MSS are almost identical, and are simply referred to as C except where differences occur.

Tibetan Blockprints:

N sNar-than edition in the India Office Library. Pek Peking edition in the School of Oriental and African Studies Library. L Lhasa edition in Cambridge University Library. D sDe-dge edition in Cambridge University Library. Commentary: Pr MS of PradlpodyotanannmaÇikâ by Candrakirti, in the K.P.Jayaswal Research Institute, Patna. Supplied on photostat. Tibetan translation, sGron ma gsal bar byed pa, by Sraddhâkaravarman, Rin chen bzan po, Srîjfiânakara and Lhas btsas; Vol.60, No.2650, in the Tokyo-Kyoto photographic reprint of the Peking edition Tibetan Tripitaka.


BOOKS ARD ARTICLES CITED


G Guhyasamaja Tantra, ed. Bhattacharyya; G.O.S.LIII,I93I- •’ " ed. Bagchi; Darbhanga, 1965«

Jnanasiddhi by Indrabhuti, ed.Bhattacharyya: Two Vajra- yana Worksi G.O.S.XLIV, 1929.

PK Paficakrama by Nagarjuna, ed.de la Vallee Poussain; Louvain, 1896.

Sek Sekoddesatika by Na<J.apada, ed Carelli; G.O.S.XC,1941. Sadh Sadhanamala, ed. Bhattacharyya; G.O.S.XXVI & XLI,1925-8. HV Snellgrove, The Hevajra Tantra; London,1959« IT Tucci, Indo-Tibetica (Vol.Ill); Rome. 11 Glosses on the Guhyasamaja; Melanges Chinois et Bouddhiques,111; Brussels. IBI Bhattacharyya, Introduction to Buddhist Iconography; Calcutta, 1968.

Roerich, The Blue Annals of gZhon-nu-dpal; Calcutta. Naudou, Les Bouddhistes Kasmiriens au Moyen Age; Paris,1968 Das, Tibetan-English Dictionary; Calcutta 1902. Chos-kyi-grags-pa, Tibetan-Chinese Dictionary;Peking. HTpyman, Early Literary History of the Buddhist Tantras; Ann a la of the Bhandarkar Oriental Research Institute,Vol.49>Poona,1968.


INTRODUCTION



Materials


This edition of the Sanskrit text, referred to as S, is based on four manuscripts «nd on the edition by B. Bhattacharyya. Of the manuscripts used by Bhattacharyya, three are in India, and the fourth is described as belonging to Cambridge Univer- sity Library, presumably one of those which I also have

used; however, the variant readings noted by him are entirely incon- sistent with these two MSS, which do in fact correspond to a large extent, although not absolutely, to his notes referring to a manuscript belonging to the Asiatic Society of Bengal. Although Bhattacharyya mentions the Tibetan translation

of the Tantra, he did not make use of it, and many of the readings he has chosen are at variance with it. In addition he has made certain alterations according to his own views, the major ex- ample being the insertion of a fifth Goddess, fr§yarati, in the masala (see Chapter One, note 10). The edition by

S. Bagchi is based on Bhattacharyya’s, it contains a few minor emendations which I have noted under his name, otherwise the reference G covers both these editions. The only commentary known to have survived in Sanskrit is the Pradipodyotana, the MS of which belongs to the K. P. Jayaswal Research Institute,

where work on its publication is believed to be in progress; as it is still unpublished, refe- rences are given only to the Tibetan version. Return1 ng to the Tantra itself, for the Tibetan trans- lation, referred to as T, I have used the editions of Peking, • sNar-than and Lhasa; these give the translation by Sraddha- karavarman and Rin-chen-bzan-po, revised by J?Gos Lhas-btsas, and show only very few differences. Unfortunately it was only

at a late stage that I discovered a copy of the sDe-dge edition, which is the same translation but revised by Chos- rje-dpal instead of Lhas-btsas; this

differs considerably from the other version, and is very often closer to the San- skrit as well as being clearer grammatically, so that in many ways it would seem to be a preferable choice, although it is much less widely known. The Sanskrit manuscripts themselves show many differences, generally between B on the one hand and Eand C on the other; each of the two Tibetan versions agree sometimes with one, sometimes with the other, while the commentary may support any one of them or even have a quite different reading; in no


other words, there is/consistent correspondence between any of these various texts. To make things even more confusing, the Tibetan translation of the commentary always quotes from the Lhas-btsas version of the Tantra, although the inter- pretation which follows may be in accordance with the alter- native translation or even with an entirely different San- skrit version, and we thus have a situation where an expla- nation may seem to bear no relevance to the

passage it is supposed to clarify. Since a decision had to made where there is a choice of readings, I have edited the Sanskrit primarily in accordance with the Lhas btsas version of the Tibetan, and have added an Appendix giving notes on the sDe-dge edition Where this version is preferable; there are also many cases where, if this version were to be used instead of the other, alternative Sanskrit readings would have to be adopted and the English translation

changed. In cases where the MSS are agreed on a reading but the Tibetan differs, S has only been emended if such an emendation is supported by Er. Differences between S and T, not greatly affecting the meaning, are espe-/1 daily frequent in prose passages, and in such cases I have tended to paraphrase slightly in the translation. The Sanskrit of the Tantras cannot be Judged by classical standards. Rules of grammar and syntax are frequently ignored, often

resulting in confusion and ambiguity. Of course ambi- guity may sometimes be intended — this is legitimate in the best Sanskrit style — but unfortunately it cannot usually be reproduced either in Tibetan or in English. A few grammatical peculiarities occur consistently enough throughout the text to be regarded as features of this type of Sanskrit:


Atmanepada and parasmaipada terminations are used indis- criminately for both active and passive verbs, and there is frequent disregard of distinction between sing, and pl. in verbal constructions. The peculiar termination ’-an/at’, which sometimes looks like a regular pres. part, active, and sometimes

like a con- fused imperfect, is obviously intended as a past tense and appears for both sing, and pl.; the variant ’-et’ also occurs, prabably because this optative termination is so frequent. To avoid confusion I have chosen the most frequent variant, ’-an’, for all such cases. Occasionally the past part, passive appears to have an active meaning; the termination of the gerund, ’-ya’, is often used in place of ’-tva’. The termination ’-inal?’ is frequently

found for nom. sing, among other occurances of irregular nominal forms are: ’-raja’ at the end of a compound, ’-atma’ as both sing, and pl. nom., 'yo^ita/a^/am', ’yavantya^’ for 'yavatya^', ’-inam' for '-inam' gen. pl., ’sast^ram/im’ acc. sing. Their occur- ance seems to depend largely on the demands of metre, and the correct forms also appear when the metre allows them. Pr usually glosses with the correct form, but sometimes gives a sing, verb with pl.

subject. ’bodhi’ is usually treated as fem., ’siddhi1, ’dharma' and 'samaya* sometimes as n., and 'kula' sometimes as masc. Other irregularities of gender occur here and there, espec- ially when a word is closely associated with another of different gender. P and C contain numerous orthographical mistakes and peculiarities; anusvara is frequently omitted or added un- necessarily, visarga less frequently, or else both may be written together. Vowel sandhi is

always ignored between padas, and some- times consonant sandhi also; in prose it often ignored at the end of clauses where a pause might be made in recitation, and the scribe of B has frequently inserted a daqqLa in order to regularise this. Occasionally sandhi is disregarded even with- in a compound, and a few instances of double sandhi occur. As a general rule I have not corrected any error on which the manuscripts are in agreement. Omissions and

obvious scribal mistakes are not noted, nor are variants in the long mantras. Throughout the Sanskrit text, instructions are given in the 3rd. person sing, opt., which I have generally transferred in English to the more usual 2nd. person in order to avoid ambiguity and awkwardness. Following the Tibetan example, mantras are not translated, and those of more than a few words are not quoted in full in the translation. With a text of this sort, where almost

every word may be given a special significance in the commentaries, it is essential to translate as literally as possible, without the para hrasing which is often necessary for better intelligi- bility. It is therefore extremely difficult to produce a read- able translation, and the translator's only excuse must be that this is equally true of the original Sanskrit and of the Tibetan. In spite of this difficulty, and the technical de- fects of its language,

the Tantra is pervaded by the poetic qualities of the deep insight which it expresses, and I have tried to retain some of this quality, especially in the passages which describe visualisations and in the short songs of praise. Again with this intention, and, I believe, in ac- cordance with the style of the original, I have avoided the use of technical or artificial-sounding terms. I have also avoided devices such as bracketed insertions in the text of the

translation; wherever small additions have been necessary they are drawn from the commentary. Origins Great progress has been made in the understanding of the Tantras since they were first introduced to the West, and to much of the East, by scholars who were at worst openly preju- diced against their subject-matter and at best over-apologetic* it is therefore not necessary to discuss here their historical

development and basic principles. The Guhyasamaja is probably one of the earliest, and cer- tainly among the most important, of Buddhist Tantras. Tradi- tion holds it to have been revealed by the supreme Buddha, through the Bodhisattva Vajradharma, to King Indrabhuti of U^qLiyana (Urgyan), and since then its practice has spread by means of two main schools of interpration, that of the Siddha Nagarjuna, known as the Arya school, and that of Buddhasri- jfiana

or Jnanapada. An enormous amount of explanatory and other related literature is devoted to this Tantra, but the only commentary now extant in Sanskrit is the Pradipodyotana by Candrakirti, a disciple of Hagarjuna; from the evidence of the Blue Annals, this commentary was by far the most auth- oritative, and I have therefore used it as the basis of my interpretation. The da£e of the Guhyasamaja is still an unsolved prob- no t


lem, to which I do/propose to add more speculation. The opinions of earlier scholars varied from Bhattacharyya's 3rd. Century to Winternitz‘s 8th.-I0th. Century. Contemporary Japanese scholars place it in the late 8th. Century. At pre- sent, investigation into the date of the Tantras is being done by Alex Wayman, who, in evidence which he has not yet published in detail, arrives at the conclusion that the Guhyasamaja's earliest vyakhyatantra was composed in

the 5th. Century, and that the mulatantra must have preceded this by at least one century (Wayman, ’Early Literary History'). He also puts forward arguments based on the differences between the two commentarial traditions, which he believes must have taken several centuries to develop; however, his statement that ’scholars are fairly well agreed about the dating of the named commentators on the Guhyasamaja and the Tantra Siddhas generally’ seems

rather optimistic. There appear to have been several Indrabhutis, none of whose dates are definitely ascertained, who may all have been followers of the Tantra. Tibetan historians do not distinguish between them, but it seems likely thht the Siddha Indrabhuti, author of several works connected with the Guhyasamaja, whose sister Lak§inkara was also an author and teacher in this tradition, is the same as Indrabhuti the adoptive father of Padmasambhava, who

must have lived in the first half of the 8th7 Century. This date is obviously too late for the origi- nal authorship of the Tantra, if indeed there ever was a/< single original author, but it is possible if the final 'bring- ing to light', after a long period, of secret transmission's meant. An eighteenth chapter was added to the Tantra at some later date, and is not always found in the Tibetan trans- lation. It contains answers to questions about the meaning of many terms occurring in the main text, and is frequently quoted in the commentaries, being referred to as the Uttara-tantra.


Subject-matter


The fundamental concept of the Tantras is unity: the in- tegrating of the conflicting elements in the nature of living beings, the oneness of all forms of existence, and the identity of samsara with nirvana. All these aspects are implied in the title of this Tantra, which may be simply translated as 'The

Secret Union', but which in its full form is 'The Union (or Assembly) of the Secret Body, Speech and Mind of all Tatha- gatas'. Body, speech and mind

together comprise the total activity and experience of a living being; or body alone may be interpreted as the material form (nifmanakaya), while speech and mind represent the spiritual and absolute natures (saipbhoga- and dharmakaya); then, Body, Speech and Mind are Vairocana, Amitabha and Ak§obhya, who symbolise the three as- pects of the basic differentiation of reality, and these three, embodying the Families to which all living beings be- long, themselves comprise the assembly of all Buddhas and Bodhisattvas, and the whole of existence. They are called secret not because they are withheld from the

world, but be- cause understanding of them can only attained by the practice of the Tantra^ in reference to various passages, the commen- tary explains that this teaching is secret because it is not understood, by the followers of Hinayana, because it can only be found at the feet of a teacher, and because

it leads to attainment of the Buddha-nature. The term ’secret' also indicates the interior nature of the practice, the sphere of all Anuttara Tantras, among which the Guhyasamaja is classified. Much of the text is concerned with ritual and magic, and much with the experience of the senses, but is continually made clear in many passages and emphasised by the commentators that these practices are not taught for the sake of the outward action,but in order to realise the unity of the apparent and the real. Another ex- pression of this is the concept of the two truths, the rela- tive (saipvptiZkun rdzob) and the absolute (paramartha/don dam pa), a concept whose implications cause consternation even to the Bodhisattvas. On the level of relative truth, the greater part of this Tantra consists of instructions for meditation upon a large number of deities, with description of

their visualisations and quotation of their mantras. (In this context, many words meaning 'meditate’, 'visualise', 'imagine', 'create' and so on are used synonymously, although they may have quite dis- tinct technical connotations in other types of Buddhist literature.) This meditation is twofold: the stage of crea- tion (utpattikrama/bskyed rim) and the stage of realisation (ni^panna- or saippannakrama/rdzogs rim). The first involves the perception of duality

in order to penetrate its illusory nature, the yogin visualising the deities and worshipping called them as 'the other’; this stage is sometimes/the 'mantra path', although mantra is used in both, while the second stage is called the 'yoga of the innermost self' (adhyatmika/ nan gi bdag Aid), in. which the yogin becomes consubstantiated with the deity and duality is transcended. Chapter Two is an

exposition of this stage, and the commentary explains that it means realisation of the unity of the two truths: creation i>n the internal sphere of meditation, just as in the external world of phenomena, has no reality apart from the Void. Through- out the commentary distinction is made between these two stages, most passages in the text being assigned to one or the other although some may be interpreted as applying to both. All the multitude of divine beings thus visualised, male and female, peaceful and wrathful, are aspects of the One Supreme Buddha, who is called The Blessed One (bhagavan), Vajradhara or Mahavajradhara, Ak§obhya — since in this Tantra Ak§obhya is placed at the centre of the masala and is its Lord —, Vajrapa^i, Samantabhadra, and a number of other names and epithets appropriate to the different subjects of his dis- course. In terms of yoga, these deities are aspects of the yogin himself, and their appearance in the ordered pattern of the map^ala indicates that the forces they represent are ex- perienced not in the uncontrolled condition of ordinary life but in a way which leads to realisation of the Vajra nature. Another main theme of the Tantra is the series of rituals which collectively come under the heading of the Four Vajra Acts: peace, prosperity, subjugation and the fierce Acts, whose purpose is to attract and increase the qualities helpful to- wards enlightenment and to destroy evil tendencies. These four are connected with various other fourfold classifications, particularly with the ipap^alas of the four elements. The cor- respondencies of these sets of four are not always consistent: accordin to the commentary the relationships of the Acts,the element-r masalas,£their shapes and colours, are as follows:


peace
prosperity
subjugation
fierce Acts
water
earth
fire
air
round
square
triangle
semicircle
white
yellow
red
black
In the Tantra
itself, however,
the fierce Acts
are always

described as being performed in the triangle, while subju- gation takes place in the air-masala. The Goddess Locana, who is normally associated with earth, is mentioned in con- nection with the peaceful Acts, whose element is water; the othe three Goddesses are not mentioned in this context, but Ratnaketu is associated with prosperity, Amitabha with sub- jugation, and Ak§obhya with the fierce Acts. Other conflict- ing indications, regarding the bodily centres (cakra), the four directions and so on, are given in different parts of the commentary and in other works (see also HV Vol.I, pp 58 and 88). Very many of these rituals are mentioned in the text, but only partial instructions are given; the commentary pro- vides detailed explanations too long to be reproduced

in full, but brief quotations are included in the notes where the text would otherwise be incomprehensible. The correct performance of ritual and visualisation produces siddhis, many of which are described. Their inner meaning is the attainment of spiritual powers and qualities, and the fact that

they may have magical correspondencies in the phenomenal world is but another expression of that action in the relative sphere which is described as a play. Another aspect is the frequent reference to sexual union and t e enjoyment of all the senses, for it is a feature of the Tantras that everything in

samsara must be used and trans- formed into enlightenment. In this connection, it may be re- marked, that the symbolic language of the Tantra operates on several levels: sometimes quite ordinary language is inter- preted as sexual, while explicitly sexual terms are given a spiritual or meditational

interpretation; most of the terms involved refer to orthodox yoga, which seems to disprove the common suspicion that this language was invented to disguise unconventional practices. As for the other controversial elements in the Tantra, such as commands to kill, steal, lie, commit adultery and incest, eat

excrement and so on, and defy all the rules of caste which were so powerful in the society where it origin- ated, all these may certainly be interpreted as symbolic (see the notes on these terms as they occur). But there was surely a deeper intent behind such revolutionary teaching than mere symbolism. The

principle of making use of all as- pects of experience applies not only to pleasure, but also to the emotions of aversion and disgust. The Sanskrit word 'samatâ' often appears (T mfiam pa did): in context it is best translated ’sameness*, referring to the unity and uniformity of all existence in the

ultimate Void-nature, but its practical expression is the alternative translation, 'equanimity*. This consideration indicates one aspect of the 'teaching which is opposed to the world'; another is well expressed by J.Naudou when he says: 'Le scandale et le paradoxe ont été de tout temps dans l'Inde un mode

d'expression de la transcendance. La réalité complexe dépasse nos catégories mentales et ver- bales; mettre les mots en contradiction avec eux-mêmes re- vient d'une certaine manière à exprimer l’indicible.’ ('Bouddhistes Kasmïriens’ p.II7). And not only 'les mots'.... for if paradox in words can produce such an effect, how much more powerful should be the experience of paradox in actions.

The whole Tantra teaches m thods of ritual and visualisation, yet it says 'do not perform rituals' for 'there is no medi- tation and no enlightenment'; it declares that the greatest sinners are the best fitted to attain perfection, and it uses language which one cannot always be certain whether to take literally or figuratively. So it is not surprising to find that there is indeed one sin which prevents success: 'guru- nindana' — blaming one's teacher,

that is to say, not having the faith which alone can make possible the abandonment of self and the leap past paradox to realisation of the unity of the two truths.GLOSSARY This is a short list of words which are kept in their Sansimit form in the translation. Only the meanings with which they occur in thid

Tantra are given. mantra (snags). The expression of a deity, or of some particular action or quality, in sound. Often refers to the deities themselves, and to the practiser. masala (dkyil £khor). Lit. ’circle'; the ordered arrange- ment in which the deities are placed around a centre. It is defined as ‘that

which grasps the essence’. The mandala of a particular Buddha may be a small circle containing his symbol, or the assembly of all the deities of his Family. It be can also/a ritual diagram of other shapes. mudra (phyag rgya). Sometimes translated as ’symbol’, when it means the vajra etc., the symbols of

the Tathagatas. Un- translated, it means a gesture of the hands accompanying mantra, or the yogin’s feminine partner. yoga (sbyor ba, rnal l?byor). A term covering the total process of meditation , in which the activities of body, speech and mind are all controlled and purified so that they may become the

means of identification with the deity. Unless it indicates some special practice, as in the case of 'subtle yoga', it generally implies the six stages (§a<J.anga),of which the last is samadhi, and defers particularly to that state of union with the object of meditation.

yogin (rnal hbyor pa). Practiser of yoga; Pr distinguishes two types of yogin, according to whether they are engaged in the stage of creation or the stage

of realisation. van'ra (rdo rje). Lit. ’thunderbolt’ or 'diamond*; both these translations are too limited, however, to convey the impli- cations of this most important concept. It implies not only the power and irresistibility of the thunderbolt and the purity and indestructibility of the diamond, but also the qualities of the Void (sunyata) for which it is a synonym, particularly, according to Pr, the condition of non-duality. It is also a special ritual implement, and may be combined with other implements and emblems such as the dagger or lotus. The vajra is the symbol of Ak§obhya, and as such has a spec-

ialised meaning referring to his Family. It may also be ap- plied to all the dieties, to the yogin, and to any aspect of the practice. In symbolic language it means the male organ. vidya (rig pa, rig ma). Lit. 'wisdom' or 'insight': a god- dess or her mantra, sometimes in union with a male deity,who is then

called vidyapuru^a. Pr also interprets vidya as the worldly siddhis. vidyadhara (rig hdzin). 'Vidya-holder', a class of deity corresponding to the attainment of the worldly siddhis. samaya (dam tshig). The special meaning of

samaya in the context of the Tantra is well expressed by its Tibetan form, which means sacred word, with the implications of vow, law and command. It is defined as 'the way which cannot be trans- gressed* and 'the word of Vajradhara, taken to mind not to23 be 'transgressed.1. In this sense I have translated

it as sacred law. It also means the actual practice of this law, ’medi- tation upon the stage of creation’, and the Samaya-being (samayasattva) is the visualised form of the deity while the meditator is still in the dualistic phase. Finally Samaya, left untranslated, is the personification of the sacred

law and the sacred action, the deities themselves. Vajradhara is the supreme Samaya, but the term is applied to all classes of divine beings, and can also refer to the yogin and to the object (sadhya) of his ritual practice. The Sanskrit word carries implications of union and absorption, similar to yoga,

which do not apply in Tibetan, but which are frequently noted in Pr. It occurs with a specialised meaning in connec- tion with the Samaya Family of Amoghasiddhi, for instance in the name of his Consort Samaya-Tara, where it does not bear any more general connotation.


samadhi (tin ne Ijdzin). The final stage of yoga, a state of complete identification with the object of meditation, by means of which Vajradhara creates the deities of the map<J.ala and reveals his various teachings. sadhaka (sgrub pa po). Practiser of sadhana. sadhana (sgrub pa). Method of visualisation,

culminating in consecration (abhi§eka) and attainment of siddhi. siddhi (dnos grub). Lit.’attainment’; of two kinds: ordinary or worldly, which comprises all supernatural powers, and highest, which is enlightenment. The siddhi of a deity means the state of identification with the principle he represents.


Chart showing the relationship of the Five Buddhas to other sets of five.


Ratnas ambhava
Amitabha
Amoghasiddhi
Ratnaketu
Ratnasri
Amitayus
Vajra Speech
Vajra Dharma

Mamaki
PagcJLaravasini
Tara
Wishing-gem
Passion (raga)
Samaya
Samaya-attracting
jewel lotus
double-vajra
sword
yellow
red
green
earth
fire
air
sound
smell
taste
feelings
(vedana)
perception
(sa^jfia)
mental impulses
(sajpskara)
pride (mana)
passion
envy (ir?ya)
equanimity,same-
ness (samata)
discriminating
(pratyavek§apa)
active
(kriyanusthana)
navel
throat
genitals


Homage to Vajrasattva!


Thus have I heard: once the Blessed One^was dwelling in the vagina of the Vajra Consort of the Essence of the Body,Speech and Mind of all the Tathagatas. Viith him were 2 Bodhisattva-Mahasattvas as many as the specks of dust in the Sumeru Mountains of Buddha-lands entirely beyond ex- pression — the Bodhisattva-Mahasattvas Vajra Samaya, Vajra Body, Vajra Speech, Vajra Mind, Vajra Samadhi, Vajra Victory, Vaj?a Earth, Vajra Water, Vajra firs, Vajra Air ,

Vajra Space, Vajra Form, Vajra Sound, Vajra Smell, Vajra Taste, Vajra Touch, Vajra Thought and so on, as many as the specks of dust in the Sumeru Mountains of Buddha-lands entirely beyond ex7 pression; «nd Tathagatas pervading the realm of space — the Tathagatas Vajra Ak§obhya, Vajra Vairocana, Vajra Ratnaketu, Vajra Amitabha, Vajra Amoghasiddhl and so on, pervading the whole realm of space, all together, so that the whole realm of space completely

filled with Tathagatas appeared like a sesamum-seed. Then the Blessed Tathagata Mahawairocana entered the samadhi called "The way of great passion of all Tathagatas" and made that host of all the Tathagatas enter into his own vajra body, speech and mind. Then all those Tathagatas, to please the Blessed Lord

of the Body, Speech and Mind of all the Tathagatas, transformed themselves into the appearance of women and came out from the body of Blessed Mahavairocana. 3 - Some appeared there as Buddha-Locana, some as MamakI, some as PagxjLaravasini, some as Samaya-Tara; some appeared embody- ing the

essence of Form, some of Sound, some of Smell, some of Taste and some of Touch. Then the Tathagata Ak§obhya, in the vagina of the Vajra Consort of the Essence of the Body, Speech and Mind of all Tathagatas, consecrated the immaculate four-sided masala of Mahasamaya: A

I crystal-clear, of his own nature, all-pervaded by varied forms,

spread with clouds of Buddhas,

filled with fiery sparks,

with the mapflalas of the moon and so on, the City of all Tathagatas.

Then the Blessed Lord of the Body, Speech and Mind of all Tathagatas took his place at the centre of the great masala of all the Tathagatas, and the Tathagatas Ak§obhya, Ratnaketu, Amitayus, Amoghasiddhi and Vairocana dwelt in the heart of the Tathagata Bodhicittavajra. Then the Blessed Tathagata

Bodhicittavajra entered the samadhi called "Vajra overpowering of all the Tathagatas", «nd imTnfidlately the whole realm of space was transformed into the vajra nature of the Tathagatas, and all sentient beings throughout the whole realm of space experienced the bliss and delight of all the Tathagatas through the blessing of Vajra- sattva? Then the Blessed Tathagata Bodhicittavajra entered the samadhi called "Vajra birth of the Samaya of the Vajra Body, Speech and Mind of all Tathagatas", and consecrated this per- _5 Bonification of the great vidya with the blessing of the man- tras of all the Tathagatas, and at

once the Blessed Tathagata Bodhicittavajra himself was seen three«faced by all the Tatha- gatas. Then all the Tathagatas led by Ak§obhya came out from the heart of Blessed Mahavairocana, and sang this song of praise:

2 0 wonder I the Mind of Enlightenment of all Buddhas goes forth I Homeless, undefinable, the secret of all Tathâgatas! Then all the Blessed Tathâgatas gathered together again and worshipped Blessed Bodhicittavajra with clouds of the precious Samaya truth spreading wide the worship of all the Tathâgatas, and bowing before him said:

3 Proclaim, 0 Blessed One, the reality, the collection of Vajra essences, the secret of all Tathâgatas, the union, born of the secret. Then the Blessed Tathâgata Bodhicittavajra said to all the Tathâgatas: Good, good, 0 Blessed Tathâgatas! Yet this confuses even the Tathâgatas, so how much more the others, the Bodhisattvas! Then all the Blessed Tathâgatas, struck with wonder and amazement, entreated the Blessed Master of the Tathâgatas, who removes all their doubts: May the Blessed One reveal that secret of the Body, Speech and Mind of the Tathâgatas which he cannot show even to a gathering of

all the Tathâgatas with such qualities, after blessing them with the words which pro- duce the Vajra Samayas of all the Tathâgatas, so that they may experience the bliss and delight and attain the wisdoms 6


and divine perceptions of all the Tathagatas. Then the Blessed Tathâgataj Vajra Body, Speech and Mind of all Tathâgatas, entered the samâdhi called "Vajra lamp of wisdom" and brought forth ffom his vajra body, speech and mi nd this mantra, the supreme innermost essence of the Family of Hatred: VAJRADHÇK. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Body, Speech and Mind of all Tathagatas, in the supreme state of union with the Great Symbol (mahamudra) of Ak§obhya, with a black, white and red form, sat in the place of the Vajra Body, Speech and Mind of all Tathagatas.


Then the Blessed One entered the samadhi called "Vajra birth of the Samaya of all the Tathagatas" and brought forth from his vajra body, speech and mind this mantra, the supreme innermost essence of the Family of Delusion: JINAJIK. As soon as it was said, the Blessed One himself, Personification of the

Vidya of the Body, Speech and Mind of all Tathagatas, in the supreme state of union with the Great Symbol of Vairocana, with a white, black and red form, sat down to the east of the Vajra Body, Speech and Mind of all Tathagatas. Then the Blessed One entered the samadhi called "Vajra splendour of the jewel-

birth of all the Tathagatas" and trougfat forth from his vajra body, speech and mind this mantra, the supreme innermost essence of the Family of the Wishing-gem: RATNADHRK. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Body, Speech and Mind of all Tathagatas, in

the supreme celestial state of union with the Great Symbol of Ratnaketu, with a yellow, black and white form, sat down to the south of the Vajra Body, Speech and Mind of all Tathagatas.

Then the Blessed One entered the samadhi called "Vajra birth of the great passion of all the Tathagatas" and brought forth from his vajra body, speech and mind this mantra, the supreme innermost essence of the Family of Passion: 1R0LIK. As soon as it was said, the Blessed One himself, Personifi- cation of the

Vidya of the Body, Speech and Mind of all Tatha- gatas, in the supreme state of uni on with the Great Symbol of Lokesvara° Lord of the Great Vidya, with a red, black and white form, sat down to the west of the Vajra Body, Speech and Mind of all Tathagatas. Then the Blessed One entered the samadhi called ”Vajra birth of the unfailing Samaya” and brought forth from his vajra body, speech and mind this mantra, the supreme inner- most essence of the Samaya-

capturing Family: PRAJNADHRK. As soon as it was said, the Blessed One himself, PersonificatLcn of the Vidya of the Body, Speech and Mind of all Tathagatas, in the supreme state of union with the Great Symbol of Amoghasiddhi, with a green, black and white form, sat down to the north of the Vajra Body, Speech and Mind of all Tatha- gatas. 4 Hatred, Delusion and Passion, Wishing-gem and Samaya, these are the Five Families, accomplishing desire q • and liberation.


Then the Blessed One entered the samadhi called ”The Samaya who is loved by the Vajra-holder of all the Tatha- gatas” and brought forth from his vajra body, speech and mind this great Consort of the Vajra-holder: DVE^ARATI. As soon as it was said, the Blessed One himself, Personifica- tion of the Vidya of

the Body, Speech and Mind of all Tatha- gatas, took the form of a woman and sat in the eastern corner. Then the Blessed One entered the samadhi called ”The

Vajra who is loved by the Tathagata” and brought forth from his vajra body, speedh and mind this great Consort of the Tathagata: MOHARATI. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Body, Speech and Mind of all Tathagatas, took the form of a woman and sat in the southern corner.

Then the Blessed One entered the samadhi called "The Vajra who is loved by the Passionate One of all the Tatha- gatas" and brought forth from his vajra body, speech and mind this great Consort of the Passionate One of the Tatha- gatas: ElGARATI. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Body, Speech and Mind of all Tathagat as, took the form of a woman and sat in the western corner. Then the Blessed One entered the samadhi called "The Vajra who deceives the Body, Speech and Mind of all the Tatha- gatas" and brought forth from his vajra body, speech and

mind this great Consort of the Wise One of all the Tathagatas: VAJRARATI. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Body, Speech and Mind of all Tathagatas, took the form of a woman and sat in the north- ern corner. These are the Consorts of the Tathagatas. Then^the

Blessed One entered the samadhi called "Vajra Vairocana" and brought forth from his vajra body, speech and mind this great Wrathful One who blesses the masala of all the Tathagatas: YAMiNTAK^T. As soon as it was said, the Bles- sed One himself, Personification of the Vidya of the Body, Speech and Mind of

all Tathagatas, sat at the eastern gate in a form which terrifies the Tathagatas. Then the Blessed One entered the samadhi called "Vajra of clear and complete enlightenment" and brought forth from his vajra body, speech and mind this great Wrathful One who blesses the mapcjLala of all the Tathagatas: PRAJN1NTAKRT. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Bodyz Speech and Mind of all Tathagatas, sat at the southern gate in a form which terrifies the Vajra Sam ay as.

Then, the Blessed. One entered, the samadhi called ”Mine of the Dharma jewels of all the Tathagatas" and brought forth from his vajra body, speech and mind this great Wrath- ful One who blesses the masala of the Passionate One of all the Tathagatas: PADMANTAKRT. As soon as it was said, the Blessed One himself,

Personification of the Vidya. of the Body, Speech and Mind of all Tathagatas, sat at the western gate in the form of the Speech of all the Tathagatas. Then the Blessed One entered the samadhi called "Vajra Body, Speech and Mind of all Tathagatas" and brought forth from his vajra body, speech and mind this great Wrathful One who blesses the masala of the Body, Speech and Mind of all Tathagatas: VIGHNANTAKRT. As soon as it was said, the Blessed One himself, Personification of the Vidya of the Body, Speech and Mind of all Tathagatas, sat at the northern gate in the form of the Body, Speech and Mind of all the

Tathagatas. These are the samaya-beings of the masala, delighting the Body, Speech and Mind of all the Tathagatas.CHAPTER TWO Then all the Blessed. Tathagatas worshipped, the Blessed. Lord, of the Body, Speech and Mind of all Tathagatas, and bow- ing down before him said:

1 Proclaim, 0 Blessed One, the essence, supreme Body, Speech and Mind, the secret of all Tathagatas, the matchless Mind of Enlightenment. Then the Blessed Lord of the Body, Speech and Mind of all Tathagatas, understanding the Tathagatas' request and knowing the Bodhisattvas' speculation, said to those Bodhisattvas: Create mind in the form, of body, body in the form of mind, and mind as the utterance of speech. Then all those great Bodhisattvas unified the body, speech and mind of all the Tathagatas in the form of space, and sang this song of praise:

2 0 wonder! As no arising this arising is proclaimed, of Samantjabhadra, of Vajra Body, Speech and Mind! Then the Blessed Tathagata, the Vajra Body, Speech and Mind of all Tathagatas, entered the samadhi called "Vajra way of the clear and complete enlightenment of all Tathagatas", and explained the enlightened state of mind like this: I

3 Since there is no phenomenal substance there can be no meditation, mediation indeed is not meditation, thus substance being insubstantial, meditation is inconceivable. So said the Blessed Tathagata, the Vajra Body, Speech and Mind of all Tathagatas. Then the Blessed Tathagata Vairocana entered the samadhi called "Vajra clear insight of all Tathagatas", and explained the enlightened state of mind like this:

explained the enlightened state of mind like this: By nature luminous are the dharmas, from the beginning pure, like space, there is neither enlightenment nor insight, this is the sure way of enlightenment. So said the Blessed Tathagata Vajra Amoghasiddhi. Then the great Bodhisattvas, Maitreya and so on,

hearing syllables which are the essence of the dharmas of the 5 ret body, speech and mind of all the Tathagatas, were ick with wonder and amazement, and sang this song of praise: Wonderful is the Buddha, wonderful is the Dharma, wonderful is the teaching of the Dharma! 4 pure in essence, purified, Mind of Enlightenment, hail to thee! Born of the dharmas without self,

fulfilling Buddha-enlightenment,

free from thought and object of thought, Mind of Enlightenment, hail to thee! Samantabhadra, good of all, arousing the Mind of Enlightenment,

enlightened action, supreme Vajra,

Mind of Enlightenment, hail to thee! Pure Mind of the Tathagatas,

Possessor of Vajra Body, Speech and Mind, Guide to Buddha-enlightenment,

Mi nd of Enlightenment, hail to thee!


4 Devoid of all substance, free from the skandhas, the senses and their spheres, subject and object, my Mind, being one with the non-selfhood of dharmas, is forever unarisen and has the nature of the Void. So said the Blessed Tathâgata Vajra Vairocana. Then the Blessed Tathâgata Vajra Akçobhya entered the samadhi called "Imperishable Vajra of all Tathâgatas", and explained the enlightened state of mind like this:

5 Unarisen are these substances, there are no dharmas and no Dharma-nature, without self, like space, this is the sure way of enlightenment. So said the Blessed Tathâgata Vajra Akçobhya. Then the Blessed Tathâgata Vajra Ratnaketu entered the samâdhi called "Vajra selflessness of all the Tathâgatas", and explained the enlightened state of mind like this:

6 Insubstantial are all dharmas, devoid of intrinsic qualities, born from the non—selfhood of dharmas, this is the sure way of enlightenment. So said the Blessed Tathâgata Vajra Ratnaketu. Then the Blessed Tathâgata Vajra Amitâyus entered the samâdhi called "Vajra lamp of the light of wisdom", and ex- plained the enlightened state of mind like this:

7 pi nr.a the dharmas are unarisen there is no substance and no meditation,

through uni nn with the state of space —— thus it is called "substance". So said the Blessed Tathâgata Vajra Amitâyus. Then the Blessed Tathâgata Vajra Amoghasiddhi entered the samâdhi called "Vajra overpowering of all Tathâgatas",

Then the Blessed. Tathagata, Vajra Body, Speech and Mind of all Tathagatas, entered the samadhi called "Vajra array of the clouds of emanations of all the Tathagatas", and pro- claimed this chapter on the samadhi called "Vajra array": OM SUNIATl JHlNAVAJRASVABHlViTMAKO' HAM1 2

I- II At the centre of space visualise the masala of Buddhas, p. great mass of clouds of light^rays, the colour of the light of the Buddhas, perfectly round, pervaded by the five rays, filled with the five sense-desires, adorned with the five 3


offerings. After visualising this, merge it all together,and by non-dual unification with the whole visualise an image at the centre; visualise the Great Symbol of Vairocana with the nature of Body, Speech and Mind, then visualise the Great Symbol of Vajra Body, Speech and Mind as the Supreme Symbol of Ak§obhya, and as the Great Symbol of Ratnaketu, the Light in the mandala of Buddhas- of Amitayus, «nd the Great Symbol of Amoghaslddhi,^ Visualise A


the Possessor of Vajra Body, Speech and Mind,' sapphire- coloured, fiercely blazing, distorted and terrifying, a vajra in his hand; the colour of the moon and crystal, with piled- up hair and a crown, brightly blazing, holding a wheel in his hand, adorned with many adornments; golden as the Rose-apple River,

enveloped by clouds of Buddhas, in his hand imagine a great nine—pointad vajra; emerald-hued, adorned with vajra- flames, imagine a jewel in his hand and clouds of light all around; visualise the ruby-coloured Vajra Passion, Lord of burning desire, brightly blazing, a lotus in his hand; vis- ualise the form of Amoghavajra, shining with the five rays, gentle, holding a sword in his hand, in the masala of the Buddhas

Then the Blessed Tathagata, Vajra Body, Speech and Mind of all Tathagatas, entered the samadhi called "Vajra nature of the Dharma-realm (dharmadhatu)", and pronounced this mantra, the blessing of Body, Speech and Mind: OM DHAjBMADHlTUSVABHÄVÄTMOKO'HAM5

12-17 By means of yoga continually visualise with attentive- ness a precious jewel of the five colours, the size of a mustard-seed, at the tip of the nose; when it is steady make the jewel expand, but if it is unsteady do not make it expand. Master of emanation, make it spread forth with clouds of splendour,

the colour of the light of the Buddhas, with great clouds of Bodhisattvas bearing their emblems of whee-l, vajra, jewel, lotus and sword. At the centre of spafte draw a moon map <J al a, and in the middle of the bright mapcjala visualise the map J. al a of the wheel; with lotus meditation visualise the

map<Jala of the lotus; intent on the jewel, visualise the mapcjala of the jewel; and draw in space him who is born of 7 the yoga map<Jala; these are the supreme Buddhas, map J. al as born of the Vajra through meditation on Body, Speech and Mind, achieving omniscience.CHAPTER

FOUR Then all the Blessed. Tathagatas gathered, together again and. entreated the Blessed Lord of the Body, Speech and Mind of all Tathagatas with this royal song of praise:

1 Reveal the holy ma^d-al*, peaceful, of all Tathagatas, the dwelling of all Tathagatas, the selflessness of all dharmas.

2 Reveal the holy masala, complete with every quality, free from every fault, Samantabhadra's perfect Body.

3 Reveal the holy masala, born of the dharmas at peace, purifying practice of wisdom, Samantabhadra's perfect Speech.

4 Reveal the masala, 0 Charioteer, the transcendent mind of all beings, by nature pure and faultless, Samantabhadra's perfect Mind.

5-6 Then Vajradhara the Teacher, the three worlds, the three realms, Supreme Vajra of the three worlds, Teacher of the three worlds, spoke of the delightful map4ala, the dwel- ling of all Tathagatas, the masala of the Mind of all Tatha- gatas in the form of a masala:

7-10 Now I shall proclaim the supreme Mind mapd*!* which is like the Vajra of Mind, the maq.<J.a.la Body, Speech and Mind. Meditating on body, speech and mind, the wise man should lay it out with a fair new thread, well twisted and of the right length; twelve cubits he should fashion the holy mapjala of Mind, four-sided, four-cornered, with four gates; within it he should draw a circle, perfectly round, then place the I symbols in it with the prescribed ritual action.

II-I7 la the centre he should draw a five-pointed vajra, sapphire-coloured, brightly burning, fearful to fear itself; in the east a great wheel, adorned with vajra-flames; in the south a precious jewel, enveloped in rays of light; in the west a great ruby-coloured lotus; and in the north a great sword,

dense with fiery rays. In the eastern corner he should draw an eye the colour of a cloud's centre; in the south a vajra of the Family of Mamaki; in the west he should draw an open lotus with its stem; and in the north a beautiful night- lotus, like a dark-blue cloud. In ^he eastern gate he should draw a

hammer shining with flame^; in the south he should draw a staff, bright with flames like vajras and so on; in the west he should draw a lotus, radiating flames sharp as swords; and in the north he should draw the vajra of Vajra- .2 KuptjLali •

18-21 Having clearly understood this holy mandala of Mind, he should offer worship intently with body, speech and mind. Taking a sixteen-year-old girl of radiant beauty, he should decorate the masala with perfumes and flowers, and in the centre love her; when the wise one has consecrated her as Mamaki

girdled with virtues, he should emit the peaceful Buddha-dwelling adorned with the realm of space; he should offer to the deities excrement and urine, semen and blood, for in this way the Buddhas and Bodhisattvas of great renown are plensed^I Then Vajradhara the King, the Body, Speech and Mind of all Tathagatas, All-Highest, Lord of the World, spoke about the nature of the practice and the true meaning of the Dharma, the best of all practices:

2- 8 The Families of Passion, Hatred and Delusion, in the state of freedom from dualistic thought, attain ultimate siddhi, the matchless supreme Way. Those who are of low birth or who do despised work, and those whose minds are bent on killing, succeed in this supreme Way, the matchless Mahayana; even great

evil-doers, beings who have committed irrevocable sins, succeed in this Way of the Buddhas, this great ocean of Mahayana; those who blame their Teacher never succeed in sadhana, but those who destroy life and delight in lying, those who covet the wealth of others and are attach- ed to sensual desires,

those who eat excrement and urine, all these are worthy of the practice* The sadhaka who desires his mother, sister and daughter, attains entire siddhi, the Dharma-nature of the supreme Mahayana; enjoying the Mother of the Lord Buddha, he is not defiled, but that wise one, free I


from dualistic thought, attains the Buddha-nature* At this the great Bodhisattvas, Sarvanivaragaviskambhin and so forth, were filled with wonder and amazement: Why does the Blessed Master of all Tathagatas speak such words which should not be spoken in the midst of the assembly of all the Tathagatas? Then all the Tathagatas, hearing the words of the great Bodhisattvas led by Sarvanivaragaviskambhin, said to those

9 Bodhisattvas: Do not say this, 0 Family Sons I —This is the pure Dharma-nature of the Buddhas who embody the essence of wisdom, born from the Dharma-essence, this is the state of the practice of enlightenment.

At this the Bodhisattvas, as many as the specks of dust in the Sumeru Mountains of Buddha-lands entirely beyond ex- pression, were terrified and fainted with fear. Then all the Blessed Tathagatas, seeing the Bodhisattvas in a swoon, said to the Lord of the Body, Speech and Mind of all Tathagatas: 0 Blessed

One, arouse these great Bodhisattvas I Then the Bles- sed Tathägata Vajra Body, Speech and Mind of all Tathagatas entered the «»mädhi called "Vajra of undivided sameness with, space", and as soon as he had entered it the great Bodhisattvas were touched by the radiance of the Vajra Body, Speech and Mind of all Tathagatas, and returned at once to their places. Then all those Tathagatas, filled with wonder and awe and overwhelmed with joy, sang this Dharma song:

10 Wonderful is the Dharma, wonderful is the Dharma, wonderful the birth of the Dharma’s meaning! Pure meaning of Dharma, selflessness, homage to the Vajra King!

11 Pure Body, Speech and Mind, abode of sameness with space, immutable, wanifeat, homage to the Vajra Body!

12 Supreme Mind of Tathagatas, arising in the three times* path, realm of vast space, homage to the path of space!

13 Born from the Body of space, dwelling in the Path of space, Mi nd of space, supreme Dharma, f oundation of the practice, homage to thee!


Then the Vajra Tathâgata Akçobhya entered the samâdhi called "Vajra secret of the Body, Speech and Mind of all Tathâgatas", and pronounced this mantra, the blessing of Mind: I

OM SARVATATHIGATACITTAVAJRASVABHIvITMAKO ' HAM e

Then the Blessed Vajra Tathâgata Vairocana entered the Bamadhi called "Vajra immaculate state", and pronounced this mantra, the blessing of Body: 2

OM SARVATATHAGATAKAYAVAJRASVABHAVATMAKO ' HAM Then the Blessed Vajra Tathâgata Amitâyus entered the samadhi called "Vajra undivided sameness", and pronounced this mantra, the blessing of Speech: 3 OM SARVATATHiGATAVlGVAJRASVABHÂVÂTMAKO'HAM

I Create the dwelling, the Three Vajras, the meditation on the dwelling, the secret of the Tathâgatas, marked with the signs of these supreme mantras. Then the Blessed Tathâgata Ratnaketu entered the samâ- dhi called "Vajra lamp of wisdom", and pronounced this man- tra:

OM sarvatathIgatânurâganavajrasvabhIvatmako ’ HAM • •


Then the Blessed Tathâgata Vajra Amoghasiddhi entered the samâdhi called "Unfailing Vajra", and pronounced this mantra: •


OM SARVATATHIGATAPO JlVAJRASVABHiVlTMAKO ' HAM

Always worship the Buddhas with the five sense-desires, with these five offerings the Buddha-nature is soon attained. So said the Blessed One, Vajradhara, Lord of the Body, Speech and Mind of all Tathagatas. Then Blessed Vajradhara, Lord of the Body, Speech and Mind of all Tathagatas, proclaimed this mantra-secret of all 8 the Tathagatas:

3- 6 Aroused by body, speech and mind directed towards the Q

mantras, attain ultimate siddhi, the delight and contentment of the heart; meditate on mind, speech and body as selfless, and accomplish the unity of three, the state of sameness with space; no substance can be perceived in reflecting on body, speech and mind, there is no meditation and no enlightenment

through the method of the embodiment of mantras. Having under- stood this quality of body, speech and mind in unison, medi- tate on nnion with enlightenment, mantra-conceived samadhi* 7 Then glorious Vajradhara, worshipped by all the Tatha- gatas, omniscient, foremest among ail Buddhas, spoke of the supreme meditation:

8-17 Visualise a moon mandala the centre of space, and visualizing the forms of the Buddhas begin the subtle yoga. Imagine a mustard-seed at the tip of the nose, and in the mustard-seed the un-i varse of moving and unmoving beings, the dwelling of wisdom, delightful, secret, created by wisdom. At II


the centre of space imagine the sun maq^ala, and place the word HG1£ above it, the dwelling of the Buddha's form. At the centre of space imagine the moon masala, and visualise the vajra »nd lotus in the practice of Locana. At the centre of space imagine the jewel mandala, and upon it attentively visu-

alise the primary yoga. At the centre of space Imagine the masala of light, and emit the peaceful Buddha-dwelling. Visualise each with their particular

retinue. At the tip of the nose attentively visualise a five-pointed vajra, the colour of a blue lotus petal, the size of a barley-corn. Striving for enlightenment, imagine at the tip of the nose an auspicious eight-petalled lotus, with its stamens, the size of a chick-pea. Visualise there the wheel and

the other special symbols, and attain the delightful state of enlight- enment where the qualities of all siddhis dwell. Emit there in unison the Buddhas who abide in enlightenment, and send out the Dharma-dwelling whose nature is Body, Speech and Mind. 18 Then glorious Vajradhara, Teacher of all truth,

spoke of the supreme secret, the best and purest of all practices: 19-25 The wise one should meditate with form, sound and taste for six months, fully offering the supreme worship of the secret essence; he who desires the fruit of siddhi should make excrement and urine his food, and he will attain the

highest truth, faultless Buddha-enlightanment; he should eat 13 meat imagining it as human flesh, and he will attain all the siddhis of secret body, speech and mind; he should eat the flesh of elephants, horses, dogs

and cows as his food, but he should eat no other food, and he will be dear to the Buddhas and the wise Bodhisattvas; by this practice he will quickly attain the Buddha-nature, in this world he will become a lord

of the realm of desire and perform work of high rank, he will become splendid, powerful, exalted, radiant, delightful to behold; without rituals of arousing^ by look alone he subdues this whole world. This is ultimate enlightenment, the secret of all the Buddhas, this is the true secret of mantra, trans- cending body, speech and mind.

Then the Blessed One, Lord of the Body, Speech and Mind of all Tathagatas, proclaimed this chapter on perfect enlightenment through the excellent mantra-practice, the essence of the Great Samaya: 1-7 Giving yourself up to the enjoyment of all desires I

at pleasure, by this practice you will soon attain the Buddha-nature; giving yourself up to the enjoyment of all desires at pleasure, united with your own deity worship the self «nd others. Success is not gained by following ascetic vows «nd extreme practices, but by the enjoyment of all de- sires it is soon

attained. Do not speak to beg food or be attached to begging, but instead recite mantra complete in every part and enjoy all your desires. Having attained well- being in body, speech and mind, you will reach enlightenment, otherwise you will certainly suffer in hell after an untimely death. Buddhas and

Bodhisattvas, following the excellent mantra-practice, have attained the highest unchanging Dharma through the enjoyment of all desires. The passionate one who seeks wisdom should, always enjoy the five sense-desires, pleasing the Bodhisattvas and delighting the Suns of Enlight- enment • . 14 Knowing form as threefold, ? gfsrxitxtMxfchexdsxtim worship, composed of worship: that itself is the Blessed One, the All, the Buddha, Vairocana, the Source; knowing sound as threefold, offer it to the deities: that itself is the Bles- sed One, the All, the Buddha, Ratnakara, the Lord; knowing smell as threefold, offer it to the Buddhas: that itself is the Blessed One, the All, Bearer of the Dharma of Passion, the Lord; knowing taste as threefold, offer it to the deities: that itself is the Blessed One, the All, the Buddha, Amogha wh© holds the vajra; knowing touch as threefold, offer it to your own Family: that itself is the Blessed One, the Vajra— Possessor appearing in the nature of Akpobhya. Always direct the mind towards form and the other sense-objects, for they are the secret essences of all the Buddhas gathered together. With form, sound and so on the mantra-practiser should always 3


visualise the deities, or he should visualise there with the meditations of the different Families. 15-20 Absorption in the recollection of the Buddha, medi- tation on recollection of the Dharma, meditation on recol- lection of the Vajra, — these are meditation on body, speech and mind; absorption in

recollection on the Family, medita- tion on recollection of the Wrathful One, absorption in 4 recollection of the Samaya, — meditating thus one attains anli gh-tenaent. Taking a beautiful sixteen-year-old girl, in solitude begin worship with the three foundations of blessing; meditate on Locana and so

forth, the supreme Consort of the Tathagatas, then by the union of the two organs attain Buddha-siddhi; visualise the syllables HU¥, OJp, X? and PHAff» and imagine the vajra and lotus filled with the five rays of light; imagine her shining like moonlight, enchanting the heart; longing for enlightenment, meditate on the recollec- tions of the Buddha and so on. What is meditation on recollection of the Buddha? 6

21 Putting the linga in the bhaga the wise one should visualise the Buddha's form, and send out clouds of Buddhas from his pores. What is meditation on recollection of the Dharma?

22 Putting the linga in the bhaga the wise one should visualise Vajradharma, and send out clouds of Dharmas from his pores.


What is meditation on recollection of the Vajra?

24 Putting the linga in the bhaga the wise one should visualise Vajrasattva, and send out clouds of Vajras from his pores. What is meditation on recollection of the Family?

25 Putting the linga in the bhaga the wise one should visualise the Buddha's form, and send out clouds of his Family from his pores. What is meditation on recollection of the Wrathful One?

26 Putting the linga in the bhaga the wise one should visualise the Wrathful Lord, and send out clouds of Wrathful Ones from his pores. What is meditation on recollection of the Samaya?

27 Uniting the two organs, with his vajra joined to the lotus , he should worship the Buddhas and Vajrasattvas with drops of his seed.What is meditation on recollection of the Maq4ala? 2? Uniting the two organs, the skillful yogin should pl ways emit his seed, the mapcjala in the form of a masala. What is meditation on recollection of Body?

28 That Body of all the Buddhas, filled with the five gkandhaa, — may mine too become such through the nature of the Buddha-Body! What is meditation on recollection of Speech?

29 That Speech of Vajradharma, sure and perfect, — may my speech too become such, like the Dharma-Holder I What is meditation on recollection of Mind?

30 That Mind of Samantabhadra, the wise Lord of the the

Secret, — may my mind too bedome such, like^Vajra-HolderI What is meditation on recollection of Beings?


31 That Mind, of all sentient being, in the form of body, speech and. mind., — may my mind too become such, identical with space J What is meditation on recollection of the Body, Speech and Mind of the Embodiment of all Mantras? 32f That Body of the Vajra Mantra, visualisation of body with speech, — may mine too always be such, like the Mantra- Holder!


What is meditation on recollection of the Samaya?


33 He who desires the result should drink semen produced from the sacred union and slay the host of Tathagatas, and he will attain ultimate siddhi*

? What is meditation on recollection of the Samaya of Transcendent Wisdom?

34 All things are naturally luminous, unarisen and free from sorrow, there is neither enlightenment nor insight, neither basis nor birth* What is meditation on recollection of Non-arising?

35 AH is naturally luminous, signless and unchanging, neither duality nor non-duality,peaceful and pure like space* What is meditation on recollection of the Worship of the Families of Hatred and so on?

36 Taking a twelve-year-old girl whose mind is composed, distinguishing the practice of his Family, he should worship with his seed* 37-38 By this means the Body of the Tathagata, the Mind of the Vajra-Holder and the Speech of the Dharma-Holder are attained in this very life; by the chanting of mantras and meditation on the indestructible Three Vajras, siddhi of Body, Speech and Mind and all the other lesser siddhis are accomplished*


Then the Blessed Tathagata Rantaketu entreated Bles- sed Mahavajradhara, Lord of the Body, Speech and Mind of all Tathagatas, Supreme Ruler, with this royal song of praise:


1 Vajrasattva, Mahayan<> purifying practice of space, highest practice of Samantabhadra, reveal the worship, 0 Supreme Jinal

2 Teacher of the Vajra Way, Passion, Hatred and Delusion, supreme in likeness to space, reveal the worship, 0 Source of Jinas1

3 Guide on the path of liberation, abiding in the three- fold Way, pure with the blessedness of the Buddhas, reveal the worship, 0 Supreme Mani

4 Mind of Enlightenment, open-eyed, turning the Wheel of Dharma, pure in Body, Speech and Mind, homage to thee, 0 Vajrayana! 5-6 Then Vajradhara the King, infinite unchanging space, universal consecration, aim of all, Ruler of all, Holder of 2 Vajra and Jewel, spoke of the supreme worship of the Tatha- gatas, based on the indestructible Three Vajras, blessedness of Body, Speech and Mind, the birthplace of the Jinas: 7-9 Taking a twenty-five-year-old girl, wide-eyed,adorned 3

with youth and beauty, also visualise the animals. In a clean 4 and deserted place, a peaceful shrine, the Son of the Jinas should always prepare the ointment of excrement, urine, water and so on for the worship of the

Jinas; knowing the ritual, he should place the Five Families, the Sons of the Jinas, on 5 the forehead, the throat, the heart, the navel and the genitals. 10-12 The wise one^ possessor of vajra peace, should visua- lise the Ocean of Wisdom at

the centre of Space, and imagine himself at the centre of the moon; he should visualise a shrine made of the four jewels, garlanded with rays of light, as the dwelling of the Oceans of Wisdom of the three times; he should send out clouds of worship from his pores, and, if he wishes, gather them together into his he<rt. n

13-14 Understanding the five kinds of day-lotus (padma) to the gods; imagining the karpikara flower, the mallika and yuthika jasmines, and the oleander, he should offer worship. 15-23 Visualising a wheel map<Jala which extends for hund- reds of miles, the skillful one should place the Families in it; in the

same way the wise one should visualise the map^ala of the padma, the vajra, the sword and the utpala, extending for millions of miles, four-sided, very beautiful; the wise one should visualise a shrine made of the four jewels, clear and faultless in its nature, as the dwelling of the Families, for their

worship. He should begin the ocean of worship with the five sense-de si res, longing for enlightenment he should continually offer jewels, cloth and so on, and always please the deities by this great worship with the five offerings. To achieve ultimate siddhi he should offer to all the Buddhas a girl like a

mine of jewels, adorned with many jewels; filling the map^Lala with the seven jewels, he who is skillful and wise, desiring the siddhi of generosity, should offer them each day. United with the Symbol (mudra) of the Lord at the centre of the Buddha-mapcjLala, be should offer the union of touch to the Buddhas whose mind is desire. At the centre of space he should visualise the map^ala array, his own body composed of the Tath^agataa, and worship the Teacher with excrement and urine. Taking a girl of good fortune, fair- faced and very beautiful, meditating on the foundation of g blessing he should offer

the worship of essence, and taking semen he should, eat, open-eyed., with composed mind; this is the worship of the Body, Speech and Mind of all Mantras, it is called the accomplisher of mantra-siddhi, the secret of thos^ who possess vajra wisdom«CHAPTER NINE 1-2 Then Vajradhara the King, infinite unchanging space, universal consecration, highest practice, supreme Ruler, aim of all, spoke of the mag<J.ala of the indestructible Three Vajras, the Body of Bliss (sajpbhoga) of Body, Speech and Mindt the supreme delightful secret of those who possess Buddha-wisdom; 3-6 At the centre of space visualise the mag^ala of

Buddhaa^ and transform it into Vajra Akgobhya; imagine in his hand a vajra, blazing with fiery sparks and filled with the five rays of light. Visualising the Buddhas of the three times, crush them with the vajra, and contemplate the Body of Bliss of Body, Speech and Mind destroyed and crushed by the vajra,

this supreme meditation which achieves the siddhi of Mind. With this secret vajra destroy all beings, and they will be born as Sons of the Jina in the Buddha-land of Akgobhya. This should be known as the true sacred law of the Family of Hatred in the ocean of all the Families. 7 Then Vajradhara the King,

who brings about liberation through ignorance, by nature pure and undefiled, Teacher of the practice of enlightenment, spoke of the true sacred law which leads to Buddha-enlightenment« 8-10 At the centre of space visualise the Wheel masala, and transform it into Vairocana, then visualise all the vajra forms

the Buddhas by means of the five jewels; imagine that you steal all these treasures and draw them into the threefold vajra, and they will beteme like the Wishing-gem, filled with an ocean of treasure, they will become great Sages, Sons of all the Buddhas. This should be known as the true sacred law of the Family of Delusion in the ocean of all

Families.


II Then Vajradhara the King, who brings about liberation through desire, hidden, pure, beyond thought, spoke of the I2-I4 At the centre of space visualise the Lotus map<Jala, and transform it into Amitayus; fill it all with Buddhas, 3


and by the practice of the four yogas visualise them all there in union with the forms of women, this is* the supreme vajra way; uniting the two organs enjoy them all, this is meditation on the indestructible Three Bodies of all the Buddhas. The mantra-practiser should meditate on this true sacred law of the Family of Passion. 13 Then Vajradhara the King, who accomplishes the aim of vajra mantras, who is selflessness, bom of wisdom, spoke these words:

16-18 At the centre of space visualise the masala of Buddhas, and transform it into Vajra Amogha; visualise the forms of all the Buddhas as the vajra dwelling of false speech, and deceive all the Jinas and all the dwellings of 4


the Jinas; this is the pure sky-like Speech of all the Buddhas, it is called the accomplisher of mantra-siddhi, the secret of those whose mind is wisdom. This is the true sacred law of the Samaya-attraction Family, and should be performed according to one's aim.

19 Then Vajradhara the King, the indestructible Three Vajras, Source of the Jinas, Teacher of vajra siddhi, spoke these words:

20 At the centre of space visualise the map<jala of the Samayas, and transforming it into Ratnaketu fill it with the forms of all the Buddhas; indulging in words of abuse and so on, you will attain wisdom.

So said the Blessed One, the Array of all Tathagatas. Then all the great Bodhisattvas, headed by Vajraketu, the Samaya of all Tathagatas, were filled with wonder and amazement, and said these vajra words: Why has the Blessed Master of all the Tathagatas spoken such extraordinary vajra speech, a-gneeding the three realms and all the worlds, in the assembly of all the Tathagatas and Bodhisattvas? Then the Blessed Tathagatas said to those great Bodhisattvas, as

many as the specks of dust in the Sumeru Mountains of Buddha-lands entirely beyond expression, led by Vajraketu the Samaya of all Tathagatas: 0 Family Sons, do not call it low and despicable, for this practice of mantra is the highest practice, it is the practice of Bodhisattvas. Just as space is all-

pervading, all the dharmas pervade space, dwelling not in the realm of desire nor in the realm of form nor in the formless realm nor in the four great ele- ments; so, Family Sons, all the dharmas should be understood. Understanding in that way, the Tathagatas explain Dharma, knowing the mind of beings. 0

Family Sons, these sacred laws of the Tathagatas should be understood in the same way as space. Family Sons, just as smoke appears and causes fire from two pieces of wood rubbed together and from the work of a man's hands, but the fire does not dwell in the wood that rubs, nor in the wood that is rubbed, nor

in the work of the man's hands, so, Family Sons, the vajra laws of all the Tatha gatas should be understood, just as a coming and going. Then all the Bodhisattvas were filled with wonder and amazement, and with their eyes: wide open in awe spoke these words:

22 Among the dharmas most wonderful, like space, pure, beyond thought, the relative truth is proclaimed!

Then all the Blessed. Tathagatas, gathered together again, made salutation to the Blessed One, the Tathagata, Secret Body, Speech and Mind, Clear and Complete Enlighten- ment in the Truth of the Great Vajra Samaya, and said: I Explain , 0 Blessed One, the real, the collection of mantra-essences, called Secret Body, Speech and Mind, the highest way of supreme siddhi. 2-5 Then Vajradhara the King, Lord of the Ocean of all Defilements, wide-eyed and fiercely burning, spoke these words: Meditate on body, speech and mind as Vajra Body, I Speech and Mi nd * nndifferantiated, unsupported, sameness, abiding nowhere.

Then the Blessed One, the Tathagata, the Self-puri£Led, .2 entered the samadhi called "Vajra way of P ar ami t a and Mantra" end said to all the Tathagatas: 0 Blessed Tathagatas, all the Tathagatas led by Ak§obhya,

together with thousands upon thousands of Vidyas, reveal the play which acts out the aim of all beings, playing and delighting and fully enjoying the five sense-desires in the boundless world-realms of the ten directions, but they do not turn their eyes towards him who strives in the practice of mantra,

thinking that such a man is accomplished in the way of the mantra-practice of the Tathagatas. So, to make them look towards those holy men, he proclaimed with words from his vajra body, speech and mind this supreme secret of the Body, Speech and Mind of -all the Tathagatas, called "Arousing the essence of all mantras", whose meaning is the Samaya of the Body, Speech and Mind of all Tathagatas and the Samaya of the Body, Speech and Mind

of all Vajra-Holders and the Sanaya of the Body, Speech and MiM of all Dharma-Holders, this collection of mantras: OM IH Htty. 4 As soon as this was

said, all the Buddhas together with their Sons trembled and fainted, recollecting Vajrasattra. Then Vajrapapi, Lord of all Tathagatas, proclaimed this

sacred law: 5-9 At the centre o£ space visualise the masala array, and at the centre of that visualise the syllable HU^I within your own image, imagine it sending out brilliant vajra rays and seizing the Body, Speech and Mind of the Buddhas. At that very moment you will become Vajrasattva, the Great King, highest among all, Supreme Lord, possessor of vajra body, speech and mind; you will attain the ritual of creating your 3 own masala with your own vajra;

this is the collection of the vajra essences of all the Buddhas. Having visualised the personification of your mnntr,a, visualise the images in the four directions, in their three-headed aspect in the three colours. So said the Blessed One, Vajrasamaya. Here is the supreme vajra secret:

10-16 Visualise the masalas very small in the centre of the heart, and at the centre of that visualise the supreme syllable. Always attentively visualise a large five-pointed vajra, then visualise three vajras with the practice of the vajra hook, and arouse the diety by striking his heart with it; this

accomplishes the Buddha-enlightenment of all Vajras. Thia meditation on the vajra hook by the Vajra, Lotus and other Families is called the arousing in the heart, it is 5 like the production of a play. If you practice this supreme vajra way for seven days you will attain the secret body, speech and mind of those who possess vajra wisdom. The Buddhas and Bodhisattvas who follow the supreme mantra- practice, bestowers of gifts, look down in awe, their minds

full of fear, and grant the whole extent of siddhi, the heart's desire «nd contentment; but if the deluded one does 6 wrong, his life ends at that moment. 17 Then Vajradhara the King, supreme Teacher of the three worlds, supreme Vajra of the three worlds, spoke these

words: 18-19 As many as are the personifications of mantras, ful- filled in the wisdom of the Three Vajras, — visualise all 7 these beings with the union of the two organs; this is medi- tation on the sacred laws of the mantras of all the Buddhas; entering the Vidya Queen, meditate on the vajra union, and gaze on her impassioned with impassioned look: this is the Samaya masala.

20-21 Then Vajradhara the King, Son of all the Tathagatas, universal consecration, foremost of Buddhas, spoke these words: As many as are the women in all the world-realms, — with the practice of the Great Symbol enjoy all these, and emit there the Buddha-dwelling of countless millions of Vajra-Possessors. So said the Blessed One, Bodhisamaya.

23 By this you will gain enlightenment, the Three Vajras, resembling space, and become a Bodhisattva, Ocean of-Jinas, with the long life of Vajrasattva.

Then the Blessed. Tathagata, Vajra Body, Speech and. Mind., entered, the samadhi called "Supreme personification of the vajra mantras of all the Tathagatas", and proclaimed this chapter on the personification of the vajra vidyas, the mantras of all the Tathagatas.


1-3 The vajra wisdom^should meditate on the great symbol, which leads to all enlightenment, with the supreme mantras, the syllables of the Three Vajras. 0^ is the essence of wisdom which leads to Vajra Body, AH is the selflessness of enlightenment which leads to Vajra Speech, HtJl£ is body, speech and mind,

which lead» to the indestructible Three Vajras. So said the Blessed One, Personification of the M«n-h-rflR of the Body, Speech and Mind of all Tathagatas. At the centre of space visualise a map<JLala composed 2 of all the Vajras, and in it imagine the syllable BHRUM sending out clouds of Vajras.

Here is the essence of Vajra Wisdom:

4-5 Visualise HU1J|I at the centre of a Vajra maptjala, Olf. at the centre of a bright map4ala, and A? at the centre of a Dharma maijtj ala t and imagine the syllable BHRU1£ as the source from which these three Vajras arise. So said the Blessed One, the Secret Samaya. 6§8 The essence of the Buddhas of the three times, delighting body, speech and mind: Olp is the transcendent Buddha Body, ah is the Speech of the Buddhas, HU1£ is Mind, flood of wisdom, — this is the supreme way of enlightenment, it is this which accomplishes the enlightenment of all the Buddhas, mani-Paatfid by vajra wisdom, the cause whose

fruit is the Buddhas; for these indeed are the Buddhas personified, known as mantra-vidyâ, attained by meditation on the indes- tructible Three Vajras, with the sacred laws of creation and so on. The samadhi called 'Cause of the blessing of Vajra Wisdom, the Samaya essence of the Body, Speech and Mind of

all the Tathagatas". 9-12 Practise this yoga in a lonely and pleasant place,and within a fortnight Body, Speech and Mind will be attained, there is no doubt. At the centre of space visualise the holy 4 bright mapcjala, and having created the samaya-bemg of your mantra, place the syllable OM in his heart;

meditating on Vairocana, visualise great clouds of the five rays of light; by this, within a fortnight, you will attain the Buddha Body, the ocean of Vajra Vairocana, the colour of the Buddha Body, and remain for three vajra kalpas^serving the possessors of the Five Wisdoms. So said the Blessed One, Secret

Vajra Body. The sama- dhi called "Mass of light-rays from the Vajra Body of all the Tathagatas". 13-15 At -the centre of space visualise the holy Dharma map- (Jala, and having created the personification of your mantra, place the syllable ÂH in his throat; meditating on Lokesvara, visualise a great vajra in

the five colours; after creating the flamay^heing and wisdcjftbeing, visualise the Samaya of g Speech and the five great ones; dwelling in his throat, you will become like Vajra Dharma, and remain for three vajra kalpas serving the possessors of the

Five Wisdoms. So said the Blessed One, Secret Vajra Speech. The samadhi called "Birth of the Vajra Speech Samaya of all Vhe Tathagatas".

16-18 At the centre of space visualise the holy Vajra map- gala, and having created the personification of your mantra, place the syllable Httyl in. his heart; the vajra wisdom should visualise this great Samaya essence in the five colours, as 7


the dwelling of the Jina of all Vajras; he will become like Vajra Mind, the Teacher, ocean of the qualities of wisdom, and remain for three vajra kalpas serving the possessors of the Five Wisdoms. So said the Blessed One, Secret Vajra Mind. The samadhi called "Vajra Samaya of the Body, Speech and Mind of

all Tathagatas". 19-20 Visualise a great vajra in the centre of the masala 8 of wisdom, and visualise the syllable KHA3M on every form, and you will become like Vajra Wisdom which is Space. Honoured again and again by Buddhas and

Bodhisattvas, remain for three kalpas, unseen even by tne Buddhas. So said the Blessed One, the Samaya of Vajra Space. The samadhi called "Garland of manifestations ariaing from the invisibility of Body, Speech and Mind". 21-22 Having visualised the personification of your mantra at the centre of the

Vajra masala, place the vajra syllable 9 HAM in his heart and visualise rays of light; you will.become a Bodhisattva established in the ten stages, possessing vajra body, speech and mind., the Body of Bliss (saipbhoga) of Manjusri. The samadhi called KVajra moon of the Samaya-Wisdom of the Bodhisattva".

24 At the centre of space visualise the syllable THLfl|J blazing with light, and with your body, the supreme vajra weapon, become like Vajra Body. The samadhi called "Dwelling of the array of the Samayas of Vajra Space".

24—25 With the supreme sacred laws of the Buddha-perceptions, become like Vajradhara, this is the supreme sadhana of the “Rudd ha—perceptions among all siddhis. At the centre of space visualise the holy majjcjLa181 the Buddhas, and imagining Vajrasattva visualise the Wisdom 01£; by meditation on the Three

Vajra Samayas become like Ak§obhya, the Three Vajras. So said the Blessed One, Vajra Ak§obhya. 26 Possessing the transcendent body, speech and mind of Ak§obhya, you will be worshipped in all the world by those of Ak^obhya's Family. The samadhi called “Vajra which produces a body like Ak^obhya".

2? At the centre of space visualise the holy map^-ala of the Buddhas, and imagining Vajra Space visualise the Jewel Ol^ff; II by meditation on the Three Vajra Samayas become like Ratnaketu, the Three Vajras.


So said the Blessed One, Vajra Ratnaketu. 28 With vajra body, speech and mind, appearing like Ratnaketu, you will.abide in the secret wisdom , the self- lessness of enlightenment. The samadhi called "Vajra Body of Bliss of the Jewel Samaya ’ •

29 At the centre of space visualise the holy map<J.ala of the Buddhas, and imagining Lokesvara visualise the Dharma by meditation on the Three Vajra Samayas become like Amita, the Three Vajras. So said the Blessed One, Vajra Amita. JO With vajra body, speech and mind, appearing like Amitabha, you will become a source of the Mahayana path for all beings. The samadhi called "Glorious light of the qualities of Amita"

At the centre of space visualise the holy masala of the Buddhas, and imagining a vajra night-lotus visualise the Samaya OM; by meditation on the Three Vajra Samayas become like Amogha, the Three Vajras. So said the Blessed One, Vajra Amogha.

32 With vajra body, speech and mind, appearing like Vajra Amogha, you will become a glorious ocean of wisdom to bring about the aim of all beings. The samadhi called "Birth of supreme wisdom, the ray of light from Amogha Samaya"•

33 At the centre of space visualise the holy masala of the Buddhas, »nd imagining Vajra Vairocana visualise the Olf of the Three Bodies; by meditation on the Three Vajra Samayas become like Vairocana. So said the Blessed One, Vajra Vairocana.

34 With vajra body, speech and mind, appearing like Vairocana, you will attain the indestructible three bodies and perfect enlightenment of wisdom. The samadhi called "Vajra of perfect enlightenment through contemplation of body, speech and mind". 35-36 This group of meditations should be practised on

lonely mountains and by flowing rivers and in such places as burning-grounds. Visualise the Vajra Wisdom of Akgobhya and so on at the centre of vajra space, and with the practice of the five divine perceptions meditate on the supreme Buddhas in their places. So said the Blessed One, the Great Samaya, Vajra Perception.

37-44 By joining the great five-pointed vajra, adorned with five flames, to the five places, you will attain vajra per- ception. Visualise your mantra as a wheel densely filled with sparks of fire, and joining it to the five vajras you will attain vajra perception. Visualise a wneel shining with the flames of

the Buddhas at the centre of vajra space, and with the entrance of the Buddhas become their dwelling. Place Vairocana in your body at the centre of the mandala of Buddhas, and visualising OM in his heart meditate on your consciousness 13 in the mantra; when your mind enters the vajra state of suppres- 14


sion you will become the glorious Wishing-gem which contains all the great Buddhas. Visualise Vajra Akçobhya at the centre of the map^ala of Buddhas, and visualising HÜtyl in his heart place your mind there in the form of a drop; visualise Amitâ- yus at the centre of the maç.çLala of Buddhas, and visualising

A3 in his heart place the vajra there in the form of a drop. This is the very highest sacred law, meditation on the indes- tructible Three Vajras, it is the wisdom of the sacred law of suppression, which achieves Buddha-siddhi. 45-47 At the centre of space visualise the bright mapçLala, and meditating on OM

in body, speech and mind, remain for a kalpa; at the centre of space visualise the Dharma map^ala, and meditating on ÂH in body, speech and mind, remain for a kalpa; at the centre of space visualise the Vajra maptjala, and meditating on HÜl^ in body, speech and mind, remain for a kalpa. So said the Blessed One, Samaya of the Three Vajra Kaipas5

48 From the time when you begin this yoga of Vajra Body, Speech and Mind, reading it or meditating upon it, you will become like Vajradhara.

Then Vajradhara, Teacher and Creator, who accomplishes supreme wisdom, proclaimed with vajra speech the essence of the Three Vajras: 2-5 Among dharmas whose essential nature is pure and free from dualistic thought, equal like space, this play is created in meditation. In a great wilderness adorned with

fruit and flowers, or on a lonely mountain, all siddhis will be attained. MAM — meditate on Manjuvajra in vajra body, speech and mind, I and sending out emanations into body, speech and mind, you 2

will become like Mafijuvajra; with purified nature you will shine with a brilliant light for hundreds of miles, adorned with all adornments, and can never be seen by Brahma, Rudra and the other gods. The samadhi called "Making invisible the supreme Samaya of Mafijuvajra".

6-7 Put into your mouth the three metals combined with the five sacred substanpe^ produced from the indestructible Three Vajras, and in it visualise the indestructible mind of all Buddhas; at that very moment you will attain the splen- dour of MafLjuvajra.

8-9 With your mantra visualise a wheel, brilliant with sparks of light, and imagine it as the dwelling of all the Buddha Family, and you will become like the Buddha; as many servants as the grains of dust in thirty-six Sumerus shall be yours, all like Vajradhara.


The samadhi called "Wheel Samaya".

IO-II With your mantra visualise a great vajra at the centre of the mandala, imagining it as the dwelling of all the Vajra 4 Family, and you will become like the Vajra; as many women as

the grains of dust in thirty-six Sumerus shall be yours, all full of virtues, and you will become the Great Vajra of the three worlds, paid homage by Rudra. The samadhi called ”Vajra sameness". 12-13 With your mantra visualise a large eight-petalled lotus, and imagining it as the dwelling of all the

Dharma 5 Family you will become like the Dharma; as many pure ones as the grains of dust in thirty-six Sumerus will consecrate you in the maqqLala of supreme worship of the Buddhas. The samadhi called "Lotus sameness". 14-17 You will remain for three kalpas serving the posses- sors of the Five Wisdoms,

worshipping the threefold secret of all the Buddhas of the ten directions. With your mantra visualise a sword the colours of the five rays, then grasping it in your hand, with wide-open eyes, you will become a Vidya- dhara of the Three Vajras; you will become a great holder of the secret, only hero of the three thousand worlds, worshipped by all in the three realms, paid homage by gods and demons; possessing vajra body, speech and mind, he grants whatever

siddhi the heart desires, produced from the vajra mind. The samadhi called "Best of all swords". 18-23 Visualise C M as a pill the size of a chick-pea, with the form of your Deity at the centre, and imagine it in your mouth; at that very moment you will attain the splendour of the Bodhisattva, bright as the rising sun, golden as the Rose- apple River. Visualise AH as a pill the size of a chick-pea, with the form of your Deity at the centre, and imagine it

in your mouth; at that very moment you will attain the splendour of the Enlightenment Wisdom, bright as the rising sun, golden as the Rose-apple River. Visualise HUljjl as a pill the size of a chick-pea, with the form of your Deity at the centre, and imagine it in your mouth; at t at very moment you will attain the splendour of the Vajra Body, bright as the rising sun, golden as the Rose-apple River. 24-33 Visualise Vairocana at the centre of the bright

map<Jala in space, and visualising a wheel in your hand become a Vidyadhara of the Wheel; visualising the great Wheel Family, nnt-Pied with the body of the Buddha, the vajra wisdom should _ 6


perform this sadhana of the supreme Wisdom. At the centre of the Vajra mapcjala in space, visualise the wisdom-form of Ak?obhya, and visualising a vajra in your hand become a Vidya- dhara of the Vajra; visualising the great Vajra Family, uni- fied with the body of the Vajra, the vajra wisdom should perform

this sadhana of the supreme Vajra. Visualise Ratna- vajra at the centre of the Jewel mapjala in space, and visu- alising a jewel in your hand become a Vidyadhara of the Jewel; viAuali ai ng the great Jewel Family, unified with the body of the Jewel, the vajra wisdom should perform this sadhana of the supreme Jewel. Visualise Amitayus at the centre of the Dharma mandala in space, and visualising a lotus in your hand become a Vidyadhara of the Lotus;

visualising the great Lotus Family, unified with the body of the Dharma, the vajra wisdom should perform this sadhana of the supreme Lotus. Visualise the 7 wisdom-form of Amogha at the centre of the Samaya mapcjala in space, and visualising a sword in your hand become a Vidya- dhara of the Sword; visualising

the great Samaya Family, unified with the body of the Samaya, the vajra wisdom should perform this sadhana of the supreme Samaya. 34 The trident, the hook of wisdom and so on are to be accomplished, distinguishing between the Vajras, in meditation with the sadhanas of Body, Speech and Mind. So said the Blessed One, Vajra Siddhi of the Great Samaya.

35-37 By a crossroads or a single tree, or in a shrine con- taining a single image, the sadhaka should always practise the capture of the Vajras. Visualise the personification of the unified triple mantra, the Three Vajras united in one, the hook of body, speech and mind of the Buddhas whose mind is wisdom;

the sacred capture of the Buddhas takes place in the manfol a of air, — having captured with the vajra the Goddes- ses of the ten directions, born of the sacred law, enjoy them.

The capture of the Samayas of the realm of space. 38 The sacred capture of the Samayas is performed by visualising the wheel of Vairocana, the vajra, the lotus and so on, as a hook, the dwelling of the Jinas. The capture of the Samayas of the three realms. 9

39-42 Visualise the Buddha Body possessing all the divine forms, «nd imagine in your hand the hook of body, speech and mind and the other weapons; by this yoga you will perform the actions of his state. Visualise the Vajra Body possessing all the divine forms, and by the yoga of the vajra tongue you will

become like Vajra Speech. Visualise the Buddha Body possessing all the divine forms, and visualising in your hand the object to be accomplished, you will become like the Vajra. Offering the supreme worship of the three secret Samayas, attain success, this is the collection of the secret essence of all

Buddhas. So said the Blessed One, the Great Secret Samaya. 43-48 With the great sacred law of human flesh attain the supreme Three Vajras, with excrement and urine become a Vidya- dhara lord, with elephant-flesh attain the five divine percep- tions, with horse-flesh become a master of invisibility, with

dog's flesh attain all siddhis, and with cow's flesh capture the Vajras. If all these kinds of meat cannot be found they should be imagined; with this vajra yoga all the Buddhas grant their blessing. Vis alise the Vajra of Body, peech and li d, possessing all the divine forms, in his heart the wisdom- being and samaya-being, and on his crown the Holder of the Supreme Vajra; the sadhaka should practise this highest way of the sacred law, which pleases all the Buddhas and accom- plishes all siddhis. The samadhi called "The food of the vajra wisdom of all Samayas".

49-50 Visualise on your tongue the syllable HUiyi which be- longs to the great Vajra Samaya, then eating the five nectars you will attain the nature of the

Three Vajras; do the same with the syllables AH and 0^1, this is the highest vajra way, by this yoga you will become like Vajrasattva. The samadhi called "Garland of nectar, Vajra Samaya". 51-59 In the supreme siddhi of the Three Vajra Samayas you will become a possessor of the three vajra bodies, an ocean of wishing-gems for all beings in the ten directions, and with vajra nature shine everywhere throughout the universe; in the supreme siddhi of the Wheel Samaya you will become like the Buddha Body, and accomplished in all siddhis wander everywhere through worlds infinite as the sands of the Ganges; in the

supreme siddhi of all Samayas , meditating on the Vajra Body, you will become a Vidyadhara lord among the great Samayas; in invisibility and so on you alone will illumine the thousand worlds, you will steal from all the Buddhas and enjoy the women of the gods. With vajra eye you see the Buddhas dwelling in the Three Vajras, infinite as the sands of the Ganges, as though they ’were a fruit held in your hand; with the power of divine perception you hear

whatever sounds are uttered in lands infinite as the sands of the Ganges as though they were at your ear; you know the thoughts of all beings in lands infinite as the sands of the Ganges, arising like the play of body, speech and mind; as though it were but the passing of three days, you remember your past lives occuring in saipsara through ages infinite as the sands of the Ganges; possessing great vajra miraculous powers you fill ages infinite as the sands of the Ganges with emanations in the form of clouds of Buddhas, infinite as the sands of the Ganges. So said the Blessed One, Samaya of Divine

Perception. These are the five divine perceptions: vajra eye, vajra ear, vajra mind, vajra dwelling and vajra miracle. 60 In the siddhi of the five divine perceptions of the Buddhas, you will bedome like the Buddha Body, surrounded by servants infinite as the sands of the Ganges, and with vajra body, speech and mind wander everywhere in the universe.

61-66 Absorption in the sacred law of seva, the arising of upasadhana, the sacred law whose object is sadhana, and maha- sadhana the fourth, — having understood their distinctions, then perform the Acts. Absorption in the samadhi of seva is to meditate on ultimate enlightenment, in the great siddhi of

upasadhana PYarrins the vajra senses, in sadhana visualise the Mantra Lord — this is called arousing, and at the time of mahasadhana the vajra wisdom will succeed by visualising the image of the Vajra of his mantra with the Lord in his crown. II Always and everywhere perform seva with the nectar of wisdom,

for this accomplishes the true meaning of all mantras; in a great deserted wilderness, on forested mountain-sides and river-banks, siddhi will always be attained. So said the Blessed One, Vajra Mahasadhana. 67-70 Or those firm in their vows may perform seva with the four vajras, meditating in unity with the

three Vajra Bodies 12 you will attain siddhi. With the practice of the four times, at the five places, the wise one, vajra wisdom, should visu- alise the syllable 0I£ and proclaim the vow (saqivara); creating

the Vajra or a week, a fortnight, or a month and. a half, siddhi is soon attained. I have explained the arousing in detail with the different numbers of days, those who are born of the supreme secret say that siddhi is attained within a fortnight.nature is the indestructible Three Vajras, Vajra Body,

grant me today his blessing; may the Buddhas who dwell in the ten directions, whose nature is the indestructible Three Vajras, the Vajras of Body, grant me today their blessing. 73-74 The vow of sâdhana:


May the glorious Dharma Speech, whose nature is the indestructible Three Vajras, Vajra Speech, grant me today his blessing; may the Buddhas who dwell in the ten directions, whose nature is the indestructible Three Vajras, the Vajras of Speech, grant me today their blessing. 75-76 The vow of mahasadhana:


May the glorious Bearer of Vajra Mind, whose nature is the indestructible Three Vajras, Vajra Mind, grant me today his blessing; may the Buddhas who dwell in the ten directions, whose nature is the indestructible Three Vajras, the Vajras of Mind, grant me today their blessing. Buddha or Dharma or Vajrasattva, if the deluded one does wrong he will split into pieces, there is no doubt .

1-2 Then all the Blessed. Tathagatas who possess supreme vajra wisdom, and the wise Bodhisattvas who exist for the sake of all beings, bowing down before the great Teacher, the Sage, the Vajra-holder, aim of all, worshipped him wise in the Samaya truth and sang this vajra song: 5-8 0 divine way of Buddhas! 0 highest way of enlighten- ment! 0 peaceful way of Dharma! 0 certain way of Mantra! When the dharmas are unarisen, transcendent in their nature, entirely free from discursive thought, the arising of wisdom 2 is proclaimed. Teach, 0 Blessed One, the masala of the indestructible Three Bodies, the

vajra chant, great wisdom, the delightful gathering of all mantras; with meditation on the indestructible Three Vajras the Buddha-wisdoms are at- tained, with the practice of the vajra chant all the Buddhas grant their blessing. Explain now how to chant the secret mantras of all the Families, characterised

by Body, Speech and Mi nd, — may the Oceans of Wisdom hear! The Buddhas born in the three times, possessing vajra body, speech and mind, meditating on the vajra mantras have attained unequalled wisdom! 9 Then Vajradhara the Teacher, born from the wisdom of Vajra Space, maker, creator, highest of the high, spoke of the vajra chant: the meaning of z

10-15 The chanting of/all mantras is characterised by the indestructible Three Vajras; this mantra-placing within the three Vajra divisions is called the Three Vajras. In the basis of body, speech and mind, perform the threefold emana- tion, by this vajra chant you will become like the Mind of the Three Vajras. Having meditated on the body, speech and

mind of the Buddhas, the vajra wisdom should offer in thought the supreme worship, and become like the Mind of the Three Vajras. Saving meditated( on the body, speech and mind of the Buddhas, the vajra wisdom should offer in thought the supreme worship, this achieves enlightenment. Or else perform the emanation in three separate parts, with understanding manifest the selflessness of body, speech and mind. Reciting, send forth the Vajras, and in

completion withdraw them: this opens the eye of wisdom of all the Buddhas. 16-25 Complete enlightenment of Vajra Body, examination of substance and non-substance, is called the Buddha Body, it is called the chanting of Body; complete enlightenment of Samaya Speech, examination of sound and non-sound, is

called Vajra Speech, it is called the chanting of Speech; complete enlight- 5 enment of. Samaya. Mind, examination of the steady Vajra, is called Vajra Mind, it is called the chanting of Mind; examina- tion of the Buddhas of the three times, with the corresponding mantra-chant, delightful,"without

substantiality,— this is called the chanting of the Jewel; that whose meaning is • 'coming and going*, the emanation of clouds of forms every- where in the Buddha-lands — this is called the Unobstructed (Amogha) chanting; with the "wisdom of the Wrathful Samaya he hears the mantra syllable, his masala

proclaimed by his 6 vajra,— this is called the chanting of the Wrathful One; wishing the salvation and good of all, placing sentient beings who have become bewildered by sensuality in the dwelling of Delusion,— this is called the chanting of Delusion; the word in


arising from Vajra Passion, dwelling/body, speech and mind, placing sentient beings in the ocean of Passion,— this is called the chanting of Passion; the thought arising from Vajra Hatred, dwelling in body, speech and mind, placing sentient beings in the abode of Hatred,— this is called the chanting of

Hatred; the essence of the Three Vajra Samayas, the central one among Vajra Samayas,— this is called-the 7 Neuter chanting of the Vajra Samayas. 26-29 All the Vajra Lords, contemplating the true meaning 8 of passion, bring about enlightenment through passion for the good of all beings; the great Vidyas Locana

and so on,always immersed in the true meaning of sensual desire, succeed by enjoying at will the pleasures of the senses; the Vajra- possessing Vidyarajas, arising from the Samaya of Delusion, attained in the neuter state, bestow the highest siddhi; the Wrathful Ones born in the abode of Hatred, always intent on killing, are attained through the true meaning of killing by the sadhaka of supreme Dharma.

So said the Blessed. One, Mahapuru§a-Samaya. 30-4-2 At the centre of the heart visualise the wheel of 9 those who possess the Wheel wisdom, and meditate on the mean- ing of the Wheel at the centre, in the middle of the bright masala; at the centre of the heart visualise the vajra of those who possess the Vajra wisdom, and meditate on the mean- ing of the Vajra mantra in the middle of the Vajra map<J.ala; at the centre of the heart visualise the jewel of those who possess the Jewel wisdom, and meditate on the meaning of the Jewel mantra in the middle of the Jewel msuj.cJ.ala; at the centre of the heart visualise the lotus of those who possess the Lotus wisdom, and meditate on the meaning of the Lotus mantra in the middle of the Lotus masala; at the centre of r


the heart visualise the sword of those who possess the Sword wisdom, and meditate on the meaning of the Sword mantra in the mi dd la of the Samaya ma^4a^SL* Make the Five Buddhas7^ approach the map<Jalas, then send them out by means of the five rays, and enlightenment will be attained; the emanation

10 of all the mantras is twofold, emanation and withdrawal should be done distinguishing between the three Vajra Bodies: II worshipping your body through the essence of Body, your mind through the essence of Mind, and your speech through the essence of Speech, you will attain the state of worship. Visualise

the Five Vajras with the circle of the great mapcjala, and in the centre visualise the Lord as your own form posses- sing the three Vajra Bodies, then having imagined the form of your Vajra mantra in the four mapcjalas with the four colours, 12 meditate on the meaning of the mantras in the heart; in vajra

meditation perform the four vajra Acts, for this is the ever- lasting secret of all mantras: for peace, Locana, for prosper- ity, the Vajra Lotus-bearer, for subjugation, Vairocana, and for the fierce Acts the Vajra Wrathful One; this is the secret of all Vajras, arising from the Three Bodies, manifested as the play of action of all mantras. c

43 This arousing should be performed against those who have no devotion, those who blame the Vajra Teacher, and other evil-doers. So said the Blessed One, Vajra of the Great Wisdom Circle. . 44-50 Visualise the beings of the three realms in the Buddha 13


Body, and having imagined them slain by the enemy, perform -the Acts: at the centre of space imagine a vajra, five-pointed, four-faced, Vajrasattva possessing all the divine aspects; on the right-hand side visualise the circle of Buddhas arising from the Samaya of the Three Times, this Buddha-circle of great power; distinguishing between the forms of the Buddhas, draw together the beings from the ten direction into a ball, and make them enter your body; then send out again the Buddhas

of the circle of wisdom, wrathful, enraged with anger, ugly and terrifying, bearing various weapons, their thoughts in- tent on killing,— they destroy great evil-doers, even Vajra- sattva himself. The Buddha who bestows the gift of the Three Bodies, the masala-dwelling of the Three Vajras, will grant

siddhi if this is done for seven days, but if the deluded one 14 does not grant it he will die, there is no doubt. The samadhi called "The circle of command of the wisdom of the Vajra Samaya". 51-55 At the centre of space visualise a wheel adorned with vajra flames, Vairocana possessing all the divine aspects, and imagine Vajrasattva of great fame appearing from the hand Samaya of the Three Times, holding in his^a vajra which emits sparks of fire; distinguishing between the Vajra forms, draw together the beings from the ten directions on rays of light and maka them enter your body; then the friend of supreme wisdom should send out all the Vajras: May all the Buddhas, 15

Yogins of Body, Speech and Mind, hear me I I am glorious Vajradhara, who orders the circle of command, with the blaz- ing vajra I shatter the emanations of the Three Bodies, and if any disobeys the sacred law he will perish, there is no doubt!

The samadhi called "Vajra wisdom of the Wheel Samaya". 56-58 At the centre of space visualise the Vajra-possessing masala of Buddhas, then imagine yourself in your Vajra nature as Yamantaka with a great retinue; visualise the Buddhas and Bodhisattvas of the three times, entered into the masala of the Three

Bodies, then send them out again resem- bling Yamant aka, and wrathfully imagine the evil-minded ene- mies, beings of the three times, slain:this is the masalaof command, of the VajraS. Ci The samadhi called "Vajra wisdom of the Three Bodies of Yamant aka bom of all the Samayas". + 59-&3 The circle of command can be used with Vajra Body, Speech and Mi ndthrough the qualities of their mantras, or with the U§pi§a Samayas; the possessor of supreme vajra

wisdoa should do it for the guarding of all mantras; this is called the guarding of enlightenment of all Vajras. So said the Blessed One, the Mind of Enlightenment. 17 At the centre of space visualise the Dharma Body, the Samaya of the Three Bodies appearing from the transcendent form of Vairocana, and

then think of it as a seat; imagine space filled with all the Buddhas, and visualise the Wisdom- being, the dwelling of your mantra-syllable, in the form of Mind; then draw together the Buddhas, meditating on them sinply as Mind, and when you have transformed them into Vajra Mind make them enter the Three Bodies.

The samadhi called "Illuminator of the Vajra mantra- jewel".


64 Visualise Vajrasattva possessing all the divine aspects then after placing the Buddhas in order tread on the water, and imagine treading on the enemy's head with both feet to- gether. So said the Blessed One, Pure in Nature. The samadhi called "Treading on the Vajra Ocean".

65 * Visualise the map^al® of earth and place the Wrathful One in it, and imagine treading on the enemy's head with your foot marked with a double-vajra. The samadhi called "Crushing the false arguments of heretics". , «ft

66 Visualise the three supreme Vajras in their wrathful aspect, all as huge as the King of Mountains, the colour of yellow pollen, and. imagine them on the enejmy’s head; if this crushes even the host of Buddhas, there is no doubt that it will crush a human lord. So said the Blessed One, Born of the Body,

Speech and Mind of all the Tathagatas. The samadhi called "Crushing all armies". 67-68 Visualise this meditation, the sacred law to terrify the eneny, and if even a Buddha disobeys he will burst into pieces, there is no doubt. So said the Blessed One, Samaya of the Three Vajras. Visualise a five-pointed vajra dagger appearing from the syllable ÏÏÜ1J4, and imagine it in the enemy’s heart; even the wrathful host of Buddhas will perish, there is no doubt. The

samadhi called "Confusing the eneny". 69-73 Practise this on a town, a village or a province, and it will always bring peace, free from every ill. Visualise a five-pointed vajra in the sky, blazing like the fire which consumes the ages, and draw all beings into it; then send them out again as shining

Jewels and Wishing-Jems, and visualising clouds of Dharmas perform the consecration. By this meditation even the insatiable is filled, he becomes the glorious Wishing- jem, meditating on vajra generosity. Send out there clouds of Buddhas, Mahâdharmas and Vajrasattvas, and that place will be blessed by all the Buddhas for three immeasurable ages. The samadhi called "Birth of the Vajra which removes all ills".

74-75 Wherever you practise this vow in meditation, dwelling there, by this yoga of meditation, you will be blessed by all the Buddhas. Visualise the great King, Vajra-Amyta, the vajra dagger, and stab it blazing with sparks of fire into the circle of the ten directions. The samadhi called "Vajra which rules and pacifies the world".

76-78 At the centre of space visualise the holy masala of 19 peace, and visualising the form of Vairocana place the sup- pliant in his heart; imagine the realm of space filled with t Locanas, then draw them together into a ball of light and make it fall down into the patient; the practiser of this vow should

send out clouds of Buddhas from his pores, and at the same time the clouds of Buddhas will bestow consecration on the patient, and by this means he will become glorious at that very moment. The samadhi called "Array of clouds of Buddha Samayas". 79-82 At the centre of space visualise the holy masala of ear ti? and visualising the. form of Dharmadhara place the sup- pliant in his heart; fill the delightful dwelling of space with Favaras, then draw them together into a ball of light the colour of the Jewel and the Wishing-jem and make it fall down into the suppliant's body, speech and mind; the practiser of this vow should send out clouds of Jewels from his pores, and visualising clouds of Dharmas perform the consecration. X t By this meditation even the insatiable is filled, he becomes the glorious Wishing-jem, accomplishing vajra generosity. The samadhi called "Samaya array of clouds of Dharmas". 83-86 At the centre of space visualise a vajra half-moon 21


masala, and visualising the form of Ak§obhya and Amogha- siddhi place the suppliant in his heart; imagine the sphere of space completely filled with Buddhas and Bodhisattvas, and make their splendour fall onto him with the five rays of light; at that very moment he will know the thoughts of all the Buddhas, and with the appearance of MafijusrI perform the actions of his state; with joyful hearts they will bestow the consecration which brings great joy, and raisfed up by 22

look alone he will subdue the whole world. The samadhi called "Array of clouds of Jewel Samaya^’ 87-90 Imagine vajra space filled with rakgasas, violent, burning in fierce wrath, and with various jackals, crows, 23 vultures and wild dogs; always visualise the enemy in the mapcjala of fire, harming all the

Buddhas, and then perform the yoga: imagine that they all overpower him, bearing many kinds of weapons, and tear out his entrails, marrow, blood and so on, and the enemy will die. Even if the Buddha or Vajradhara is visualised in this way he will die within a fortnight, there is no doubt. The samadhi called

"Samaya array of clouds of Vajras1 91-94 Imagine Vairocana, the colour of autumn clouds, three-headed, white, black and deep red, adorned with piled- up hair and a crown; imagine the Vajra Lord, three-headed, his faces black, red and white, blazing, wearing piled-up hair and a crown, agitating the world-

realms; imagine the Passionate One, three-headed, his faces red, black and white delighting in piled-up hair and a crown, and you will surely succeed; imagine in their right hands the wheel, vajra and lotus; imagine their Vajra forms with six arms, beautiful, bearing various weapons. 95-98 Imagine Locana,

desiring the good of all beings, three-headed, white, black and deep red, lovely in form; .24 imagine always the great Queen Mamaki, three-headed, black, white and red, lovely in form; imagine always the great

Queen Paptjara, three-headed, red, black and white, beautiful in colour; imagine Tara holding a vajra night-lotus, three- headed, shining radiantly, yellow, black and white, and you will attain wisdom. 99-HO Imagine the great Wrathful One Yamant aka, three-headed, violent and shining, black in colour,

harsh, fearful to fear itself; imagine the great Wrathful One Aparâjita, loudly laughing, three-headed, blazing and emitting sparks of fire; the yogin should always imagine the great Wrathful One Haya- grxva, blazing like the fire which consumes the ages, three- headed, stamping out evil-doers; the

great.Wrathful One Vajra- Ampta, agitated and emitting sparks of fire, like a blazing vajra, violent, fearful to fear itself; imagine the great Wrathful One ÇakkLrâja, the wisdom of desire, three-headed, causing threefold fear, four-armed, extremely terrifying; always imagine the great Vajra Mahâbala,

dispelling the igno- rance of the three worlds, destroying all evildoers, three- headed; imagine the great Wrathful One Niladapcja, causing fear to the three worlds, three-headed, born of the Three Vajras, fiercely blazing; the practiser of the vow should imagine the great Wrathful One Vajra-Acala, Vajra-

born, squint-eyed, gentle, holding a sword and. noose, three-headed; imagine the great Uçprça Ekâkçara, sending out sparks of fire in all directions, three-headed, blazing, holding a wheel, the map^ala of medi- ? w tation; imagine Sumbha, possessor of supreme wisdom, viçlen'Ç, creating an ocean of fear,

three-headed, his form radiant with flames, the map^ala of meditation; Tejorasi, Jayoççlça, and. any others of the mantra-circle, should.be imagined each in turn with their Samaya Bodies of Bliss. Boundless are the samadhis of mantras that are.taught; one by one the Wrathful Ones are raised above the heavens.

III-IIJ At the centre of space imagine the holy bright mapala, and having visualised, the form of the Buddha, transform it into Vairocana; visualising him peaceful, translucent, like the moon, the colour of the five rays of light, appear- ing like a mirror, the magflala of the three worlds, adorned with all adornments, you will see enlightenment. By this means, visualising in vajra meditation, the greatness of the Buddha which overcomes all worlds is attained in this very life. The samadhi called "The beautiful Vajra, the birth of Vairocana Samaya".

II4-II6 At the centre of space imagine the holy Vajra magfla- la, «nd having visualised the form of the Buddha, transform it into Vajrasattva; visualising him wrathful, as though with translucent form^ the colour of the five flames, possessing all the divine aspects, adorned with all adornments, the peaceful abode of wisdom, you will quickly attain the Vajra nature. By this means, aroused in vajra meditation, the greatness of the Vajra which overcomes all beings is attained in this very life.


The samadhi called "The beautiful Vajra, the birth of the Samaya of all Vajras".

II7-II9 At the centre of space imagine the holy Dharma mag.- flala, and having visualised the form of the Buddha, transform it into Dharmasattva; imagine him peaceful, his body trans- lucent* adorned with all adornments, a great .wheel emitting clouds of light-rays. By this means the greatness of the Dharma, bom from the-indestructible Three Bodies, adorned by the ocean of wisdom, is attained in this very life. The samadhi called -"The beautiful Vajra, the birth of Dharmasattva Samaya”•r3

120-122 At the centre of space imagine the holy moon mapijala, and having visualised the form of the Buddha, transform it into Loe ana; fair-faced, wide-eyed, adorned with various jewels, complete with everytattribute, supreme in woman’s enchantment; imagine in her hand a wheel,which subdues the three worlds, wisdom that attains all siddhis, bestower of the Wishing-jem. The samadhi called "Possessing the sign of Locana 'Samaya".

I2J-I25 At the centre of space imagine the holy Vajra mapcjla- la, and haying visualised the form of the Buddha, transform it into Khavajra, fair-faced, wide-eyed, Ahe -.coleuredf a blue night-lotus, complete with every attribute, the Consort of Space; in her hand a red and blue night-lotus worshipped by the three worlds, divine, causing Buddha-enlightenment, the secret of the vajra siddhas. . . The samadhi called "The Mother of Space, who gives .26

joy to the Vajra Cloud of Jewel-rays". 126-128 At the centre of space imagine the hily- Dharma masa- la, and having visualised the form of the Buddha, transform JLt into Dharmavajrl, fair-faced, wide-eyed, ruby-coloured, ap- pearing from supreme illusion, beloved of the Lord of Passion, complete with every attribute, adorned with all adornments; in her hand a red night-lotus, meditated upon by all the Buddhas, divine, the source of Dharma wisdom, the secret of those who possess the vajra Samaya.

The samadhi called "Vajra who teaches the clear and complete enlightenment, the essence of the Dharma Samaya".

29-I3I At the centre of space imagine the holy siddhi map.- <JLala? and having visualised the form of the Buddha, transform it into Tara; imagine her fair-faced, wide-eyed, adorned with various jewels, yellow in colour, drunk with the wine of woman’s enchantment; in her hand a clear yellow night-lotus,

produced from vajra meditation, worshipped by all beings. The samadhi called ”Possessing great•Samaya-Tara". IJ2-IJ4 At the centre of space imagine the holy sun map^ala, and having visualised the form of the Buddha, transform it into Yamantaka; imagine him blazing, emitting sparks of fire, enraged, the

masala of fear, with reddened eyes and bared teeth, a sword in his hand. Imagining Vairocana on his crown, 28 the Vajra-possessor will rejoice, for this is the sacred law of all Wrathful Ones, possessors of Vajra wisdom. The samadhi called "The appearance of the emanation • - , — *n of Yamantaka”.

135-137 At the centre of space imagine the holy sun masala, and having visualised the form of the Buddha, transform it into Aparajita;'.imagine him blazing, emitting sparks of fire, girdled with serpents, his mouth open wide, terrifying, white in colour. Imagining Ak§obhya on his crown, the Vajra-posses- sors will rejoice, for this is the sacred law of all Wrathful Ones, possessors of Vajra wisdom. The samadhi called "The appearance of Vajra

Aparajitsf. I38-I4O At the centre of space imagine the holy sun masala, and having visualised the form of the Buddha, transform it into Haya-Vajra; imagine him wrathful, emitting sparks of fire in all directions, stamping out evil-doers, red in colour. Imagining Amitabha on his crown, the Vajra-possessors will rejoice, for this is the sacred law of all Wrathful Ones, possessors of Vajra wisdom. The samadhi called "The appearance of the birth of Hayagrlva".

I4I-I43 At the centre of space imagine the holy sun mapcjala, and having visualised the form of the Buddha, transform it into Vajra-Ampta; imagine him blazing, emitting sparks of fire surrounded by vajra clouds, wrathful and enraged, black, with sharp teeth. Imagining Ak$obhya on his crown, the Wrathful One will rejoice, for this is the unbreakable sacred law of all Wrathful Ones. The samadhi called "Vajra birth of Ampta Samaya". < .

I44-I46 At the. centre of space imagine the holy sun map^ala, and having visualised the form of the Buddha, transform it into ?akkiraja; imagine him angry, with terrifying appearance, fearful to.fear itself, complete with every adornment, the colour of the Vajra. Imagining Ak§obhya on his crown, joy. will increase, for this-is the unbreakable sacred law of all Wrath- ful Ones. The samadhi called "Joy of * enlightenment in Vajra meditation"•

I47-I49 At the centre of space imagine the holy sun map<J.ala, and having visualised the form of- the Buddha, transform it into Mahabala; imagine him blazing, emitting sparks of fire, fthe mqptjala-dwelling of the Three Vajras,-violent and angry, holding a noose, possessor of vajra strength. Imagining Ak^obhya on his crown, joy will increase, for this is the unbreakable sacred law of all.Wrathful Ones. The samadhi called "Vajra Tribala".

150-152 At the centre of space imagine the holy sun map^ala, and having visualised the form of the Buddha, transform it 29 into Uila-Vajra; imagine him angry, with terrifying appear- . ance , fearful to fear itself, black-bodied, fierce, creating a black ocean, blazing and emitting sparks of fire, bearing a vajra staff. Imagining Ak§obhya on his crown, joy will in- crease , for this is the unbreakable sacred law of all Wrath- ful Ones. The samadhi called ”Possessing the great Vajradaq^La Samaya".

153-155 At the centre of space imagine the holy sun masala, and having visualised the form of the Buddha, transform it into great Acala; imagine him enraged and dreadful, squint- eyed, agitated, holding a noose and sword, blazing and. emit- ting sparks of fire, possessor of vajra stability. Imagining Ak§obhya on his crown, joy will increase, for this is the un- breakable sacred law of all Wrathful Ones. The samadhi called "Treading underfoot the Samaya of the Realm of Vajra Space".

156-158 At the centre of space imagine the holy sun mapcjala, and having visualised the form of the Buddha, transform it 30 into Vidyacakra; imagine him complete with every attribute, encircled by a wheel of flames, emitting sparks of fire, the Samaya of the U§gil§a circle, Imagining Ak§obhya on his crown,

joy will increase, for this is the unbreakable sacred law of all Wrathful Ones. The samadhi called "U§s£§a Samaya, the Circle of the power of the Vidyas".

I59-I6I At the centre of space imagine the holy sun mapcjala, and having visualised the form of the Buddha, transform it into Vajra Sumbha; imagining his body blazing with fierce flames, emitting vajra clouds, brightly burning, a vajra in his hand, you will attain siddhi. Imagining Akpobhya on his crown, joy will increase, for this is the unbreakable sacred law of all Wrathful Ones. The samadhi called "The birth of Vajra Samaya Sumbha". 162 Through suppress!^

by the circle of Wrathful Ones, depending upon the circle of Buddhas, the Vajra samadhi wisdoms are attained from'the Vajra map^ala.CHAPTER FOURTEEN Then the Blessed. One, Mahâvajradhara, Lord of the Samayas of all the Tathagatas, entered the samadhi called "Supreme Samaya of peace” and brought forth from his vajra body, speech and mind this great Queen of all Tathagatas: Oiyi etc.

1-2 As soon as this was said, those who delight in all perfection were filled with joy and gladness and contemplated the Vajra Buddha. She is called the Mother of Peace of the Buddhas, she accomplishes all actions, restores the dead to life and arouses.the Vajra Samayas. Then the Blessed One, Vajra Wrath,

Samaya of the Three Bodies, entered the samadhi called "Vajra Samaya of substance and non-substance" and brought forth from his vajra body, speech and mind this great Queen of all Vajra-holders: CM etc.

3-4 As soon as this was said, the possessors of the indes- tructible Three Vajras opened their eyes wide with joy and contemplated Vajra Mind. She always accomplishes the actions of vajra protection and gives strength to those who are afflicted by the great vajra fear.

Then the Blessed One entered the samadhi called "Vision of the Samaya of great Passion" and brought forth from his vajra body, speech and mind this great Queen of the Dharma-Body: OM etc. 5-6 As soon as this was said, those who uphold the supreme Vajra Dharma, rejoicing, became absorbed in meditation, and contemplated Vajra Dharma. Eternal store of treasure, she always creates the power to prosper Dharma by the mere chant- ing of the mantra, according to the word of Vajra Speech.

Then the Blessed One entered the samadhi called "Birth of the Universal Samaya" and brought forth from his vajra body» speech and mind this great Queen of the Samaya-beings: O^etc. 7-8 As soon as this was said, all the Buddhas bom of the Great One, rejoicing, attained wisdom, and contemplated Vajra Body. Instantly she subjugates the great host of Buddhas and Vajras and the whole realm of sentient beings, making them all enslaved and motionless.

So said the Blessed One.

Then the Blessed One, the Tathagata, Vajra Body, Speech and Mind of all Tathagatas, entered the samadhi called "Vajra cloud of immaculate rays" and brought forth from his vajra body, speech and mind this great Wrathful One, Vajra Tamantaka: • • NAMA? etc.

9-II As soon as this was said, all the famous Buddhas, terrified and afraid in their hearts, contemplated Vajra Mind. Taking an unbroken skull, well-shaped and pleasing, tread it underfoot and contemplate this mantra; if it is chanted three times, Locana and also MamakI of the great Vajra Family will certainly at once be captured. So said the Blessed One, Vajra Mind. Then the Blessed Tathagata Vairocana entered the samadhi called "Greatest among the mass of

Samaya rays" and brought forth from his vajra body* speech and mind this Vajra Wrathful One, Ampta Samaya: HAMA? etc. 12-13 As soon as this was said, all the famous Buddhas, fainting and full of fear, contemplated Vajra Body. In acts of vajra expulsion, with the use of all mantras, even the host of the Buddhas themselves will be driven out according to the rite.

Then the Blessed. Tathagata Ratnaketu entered, the samadhi called "Vajra rays of the Buddha" and brought forth ? from his vajra body, speech and mind this great Wrathful One, Vajra Aparajitas NAMAH etc. I4-I5 As soon as this was said, all the Buddhas born of the Great One, terrified and afraid in their hearts, contem- plated the Mind of Enlightenment. When fierce and cruel rak^asas appear with great terror and confusion, he performs actions according to the rite.

Then the Blessed Tathagata Amitayus entered the samadhi called "Vajra bom of Amita" and brought forth from his vajra body, speech and mind this great Vajra Wrathful 2 One, Padmasaipbhava: RAMAH etc.

16-17 As soon as this was said, the first-born sons of the Dharma Vajra, terrified and fainting, contemplated the King of Wisdom. Arousing the Wrathful Kings he purifies the whole realm of space, filled with poison,(the colour of the vajra 3 halahala.

Then the Blessed Tathagata Amoghasiddhi entered the samadhi called "Vajra glory bom of Amogha Samaya" and brought forth from his vajra body, speech and mind this Wrathful King, Niladapcja: RAMAH etc. 18-19 As soon as this was said, all the sons of the great Evil One, terrified and afraid in their hearts,

contemplated Vajrasattva. Aroused according to the ritual with a hundred andfeight recitations, this famous Wrathful King destroys all evil-doers. Then the Blessed Tathagata Ak^obhya entered the samadhi called "Glory of clouds in all directions" and brought forth from his vajra body, speech and mind this Vajra Maha- bala: NAMA^ etc*

20-21 As soon as this was said, all the powerful serpents, terrified and afraid in their hearts, contemplated the Three Vajra Bodies. Simply by means of chanting the mantra, accom- plish all actions, and make rain fall in time of drought. Then the Blessed One entered the samadhi called "Vajra of universal destruction" and brought forth from his vajra body, speech and mind this great Wrathful One of all Tatha- gatas, ^akkiraja: KAMA? etc.

22-23- As soon as this was said*, all the Buddhas bom of the Great One, terrified, took refuge in the Samaya and contem- plated the Three Vajra Bodies. Treading on the image with the right foot, in meditation on Vajrasattva, with the mantras of the Three Vajras, the capture of all mantras takes place. ?


hen the Blessed One entered the samadhi called "Vajra water of the garland of wisdom" and brought forth from his vajra body, speech and mind fierce Samaya, Acala-Vajra: NAMAH etc. 2#-25 As soon as this was said, all the gods together with their retinues, fainting and afraid in their hearts, contem- plated Vajra Body. By this mantra of the Wrathful One, Maha- ? . - » deva and the other gods, terrified, possessing great magic powers, are captured in the joined yantras.

Then the Blessed One entered the samadhi called "Vajra emanation of the Samaya" and brought forth from his vajra body, speech and mind this great Wrathful One, Sumbha, the Samaya of all Vajra-holders: OM etc. 26-27 As soon as this was said, all the maidens with great magic powers, naked, their hair flowing loose, contemplated Vajbasattva. Binding with the vajra hook and noose the Lord of all Tathagatas, trod underfoot by Vajrasattv?, all’the maidens are captured

Then the Blessed One entered the samadhi called "Vajra arising of the truth of the great Samaya" and brought forth from his vajra body, speech and mind this dwelling of the truth of Samaya Speech, the secret of the Three Vajras, the great Samaya:

28-38 Meditate on Vajrasattva in the three bodies of the Vajra Buddha, then the Buddha will be captured by the bearers of the noose and vajra hook. By means of the great mapflala, uniting the body and speech of the Buddha, Vajrasattva the great King is certainly always, captured. By the Wheel, the Lotus

and the great Vajra, meditating on the indestructible Three Vajras, all mantras will be captured with the vajra hook and the other different hooks. Having visualised the personification of your mantra, peaceful, with the nature of all the Vajras, capture the best of human maidens by a vajra hook in her heart; she will certainly always be captured by means of the mapflala of air. Visualise the great form of Vairocana in a moon mapflala and imagine &aci standing

there; by the action of Vajra-Ampta, if you recite his mantra fifty times, she will certainly always be captured. Visualise the great form of the vajra hook, in the vajra mapflala, the col- our of fierce vajra flames, and a sky-maiden will be captured. Visualise the Wrathful Vajra Samaya who dwells in the

Vajra underworld, and a demon maiden will be captured with the spear, vajra hook and noose. Putting chalk or red earth in your mouth when the moon is in eclipse, attain success by means of the vajra hook. Whatever name of the gods you write, Brahma, Rudra and so on, they will approach overcome with fear,

according to the word of Vajra Speech. Visualise Madju- vajra, possessing all the divine aspects, and imagine? the great Wrathful One Yamantaka, the vajra hook, then visualising the great circle of fire which consumes the ages enjoy a yak§a maiden. So he said. 39-4O The

method of capturing has been explained with the different mudras and mantras for them all, and if it is done otherwise it will fall. Vajrasattva the great King should be aroused again and again, for he' is the supreme eternal King of all mantras. Then the. Blessed One entered the samadhi called "Vajra wisdom emanating throughout space" and brought forth from his vajra body, speech and mind this Lady

of the great Samaya King 6 yajra Speech, who is called Vajra Ekaja^a: 01£ etc. 41-42 As soon as this was said, the serpent maidens with great magic powers, naked and. aflame, contemplated Buddha- Enlightenment. By this mantra-vidya all serpents will be cap- tured; capturing a wide-eyed serpent maiden, enjoy

her. Then the Blessed One entered the samadhi called "Vajra born of the Sky Samaya" and brought forth from his vajra body, speech and mind this great Dharma Samaya, Vajra Bhyku^i: Oty etc.

43-45 As' soon as this was said, all the daughters of the vidyadharas, trembling and full of fear, contemplated Vajra Wisdom. With this mantra-vidya and the sacred law,capture a t vidyadhara maiden with her swaying gold earrings; those who are bom of the Three Vajra Wisdoms are immediately captured everywhere by the Vajra King of Suppression, supremely perfect j. and beautiful.

46-47 Further, in high and lonely places, it is taught that practisers of mantra accomplish all actions with a hundred thousand recitations of the Wrathful Ones. Those who blame I the Teacher and speak ill of the Mahayana must diligently be destroyed or cast out; by this means one attains the siddhi of mantras

and ultimate enlightenment. So said the Blessed One, Mahavajradhara« 48-53 Visualise according to the ritual evil-minded enemies destroying the body, speech and mind of all the sentient beings of the ten directions, then wearing clothes made wet with blood, water or urine, tread on the image and invoke

the Wrathful King with a full hundred and eight recitations, and even the Buddha will certainly be destroyed; having wet your .. clothes with water, when the Wrathful One has bound him tread on the image with the left foot, and even the Buddha will certainly.be destroyed; wearing clothes made wet with urine,

disgusting and foul-smelling, recite the mantra, and he will immediately shrivel up and die; wearing clothes wet with ashes and water, wrathfully recite the mantra a hundred and eight 7

times., and even Vajrasattva will be destroyed; wearing clothes wet with water, with an angry mind, naked and with hair flow- ing loose, frightening and wild, tread the image underfoot and destroy even the realm of space itself. 8

54-58 Perform the fierce Acts in a shrine of the Mothers, in a cemetary, in an empty house, at a crossroads, or near a single image or a single tree. Chant the mantra a hundred and eight times and hide a dagger made of human bone, eight fingers long, by the enemy’s door: within a fortnight the Buddha, bestower

of the three bodies, free from knowledge and ignorance, will disappear or die; or else the wise man should take a complete skull of the right kind and write the mantra on it, chanting with vajra language, then hide it by the enemy’s door or in his village, and he will certainly be driven out; or else write the mantra of the Wrathful One on a palm—leaf or some other material and hide it near the enenyfe

house or at his door, and he will shrivel up and die. So said the Blessed One, Glorious Vajra Mahasamaya. Then the Blessed One entered the samadhi called "Vajra binding of the Body, Speech and Mind of all the Tathagatas" and brought forth from his vajra body, speech and mind this mantra for transfixing the body, speech and mind of all the three realms: 0^ etc. . 59-65 As soon as this was said, all the Buddhas with great magic powers, fainting and full of fear, contemplated Space, the Vajra Mind. A dagger made of human bone; acacia wood or iron will destroy the Three Vajra Bodies. Absorbed in Vajra- sattva, radiant and filled.with sparks of light, visualise the form

which contains the Three Vajra Bodies and perform the rite; visualising the Great Symbol of Vairocana or of Vajra Passion, imagine the Great Symbol of Yamantaka and Btab the Three Vajras; by means of Vajra Amytakupflali cut off the wicked and cruel, even the noble Buddha himself, with vajra yoga. This is

the visualisation of the dagger: imagine the upper part as*that Samaya himself and from the heart to the feet-as a vajra dagger. By means of vajra meditation even a Buddha will certainly be stabbed, when Vajrasattva the great King strikes with the dagger he will quickly die. Then the Blessed One

Mahavairocana entered the samachi called "Vajra emanation of Body" and brought forth from his vajra body, speech and mind this mantra of the vajra dagger 9 which strikes the Samaya Body: etc. 66-6? Join the bases of the thumbs in the form of mutual embrace, and strike the vajra dagger into the dwelling of 10 Vairocana; as soon as he is struck, the great Being bom of the Three Vajra Bodies will depart or be destroyed by the sacred law.

Then the Blessed One Lokesvara entered the samadhi called "Vajra emanation of Speech" and brought forth from his vajra body, speech and mind this mantra of the vajra dagger which strikes the Samaya Speech: Oy etc. 68-69 Insert the vajra finger into the open lotus of wisdom, and strike the vajra dagger into the

dwelling of Vajra Passion; as soon as he is struck, the great Vajra born of the immaculate Three Bodies will depart or be destroyed. Then the Blessed One Mahävajradhara entered the sam- adhi called "Vajra emanation of Mind" and brought forth from his vajra body, speech and mind this mantra of the dagger which strikes the Samaya Mind: Oy etc. 70-72 Binding the five-pointed vajra visualise it filled with sparks of light, and strike the vajra dagger into the

dwelling of Vajra Mind; as soon as he is struck, the great Vajra born of the immaculate Three Vajras will depart or be destroyed. If the rite is correctly performed with the yoga of Body, Speech and Mind, you can transfix the whole extent of the vajra realm of space, there is no doubt. So said the Blessed

One, the great Vajra Dagger. 73 Then the Buddhas of the great Three Bodies, doing good to the realms of sentient beings, rejoicing, filled with gladness, sang this song: 74-7S 0 best abode of secrets! 0 gathering of essence! 0 peaceful dwelling of Dharma! 0 Vajra vanquishing! The trana-Ptyi ng of all the

Buddhas and famous Bodhi- sattvas, the transfixing of Vajra Body, Speech and Mind, has been taught; this is the transfixing of all mantras, born of truth, bestowing Body, Speech and Mind, the gathering of the truth of mantras.

Then Vajradhara the King, infinite unchanging space, universal consecration, knower of all, spoke vajra speech: 2-IX In a'deserted place, thé sâdhaka should always perform the special practice with a twelve-year-old capflâla girl of noble mind; he should make a four-sided mapflala there,accor- ding to the rite,with excrement and urine and the other sacred substances, meditating on the Vajra mapflala; seating her on his lap — fair-faced and very

beautiful, purified wi£h every quality, complete with every adornment, he should visualise the forms of the Buddhas with the circle of the five mapflalas,

the delightful place of worship,'the secret of those who practise mantra; by the method of mantra and meditation on the great form of Vairocana, possessing

vajra*body, speech and mind, he will become like the Buddha. By the method of Vajrasattva, he should always perform the practice with a c


girl of the washermen's caste, noble-minded, whose colour is like the petal of a blue night-lotus, and having performed the ritual of union with her he should begin the Acts, for this is the unbreakable law of all mantras: at that very moment he will become like Vajrasattva, like the King of all Dharmas, who accomplishes desire and liberation. With the c meditation of Vajra Dharma, the sadhaka should always perform

the practice with a dancing-girl, beautiful, fair-faced and wide-eyed, and he will become the very self of Vajra Dharma, established in the ten stages, a King, possessor of Samaya t Speech, supreme Lord over all.

12-18 Identified with Vajra Dharma, he should perform the practice with a girl from the brahmapa, k§atriya, vaisya or this accomplishes th« secret sudra castes^ he should begin the sadhana when the vajra sun

has set, and. when dawn appears he will attain success through the supreme sadhanas. Visualising the Consort of Vajras at tv a, complete with every adornment, arrayed with perfumes and C f flowers, he will quickly gain siddhi; he will become the bestower of the Three Bodies, marked with the signs of a

Buddha, radiating light for hundreds of miles. He should begin all yogas with the union of the two organs, for this is the unbreakable Bacred law of all siddhis; he should eat sacred excrement and urine if he desires the siddhi of the Vajra-Holder, for this is the unbreakable sacred law of all siddhis: with

excrement, urine and the other sacred substances, through the union of the two organs, ultimate reality is attained, the peaceful state of Buddha-enlightenment. So said the Blessed One, the Vajra Samaya of Desire and Liberation. Then the Blessed One entered the samadhi called "Vajra Wrathful One of

the great Samaya", and brought forth from his vajra body, speech and mind this Wrathful One who terrifies all the Vajra Tathagatas: CM etc. 19-22 The angry one should burn salt. and the oil of black »

mustard-seeds, mixed with poison and blood, together with the woman's name, in a fire of thorn-wood; this is always aus- picious at midday or midnight, -- the wise one should make burnt offerings in the triangle with a thousand and eight recitations according to the rite; this should be done for three days when women are the object, by it suppression is effected for three immeasurable ages; Buddha, Dharma-Holder or Vajrasattva, if the deluded‘one transgresses his life will end there.

23-27 Taking charcodl from a burning-ground on the eighth or fourteenth night of the moon, if you chant the mantra according to the rite you will always become a bestower of gifts.t In meditation make an image of any enemy, and knowing the mantra draw a line through it, and he will die, there is no doubt;

strike him with a hammer in meditation, and he will certainly be felled, or imagine a blazing vajra with flames in, the form of the letter it destroys: all evil-doers and is of the Family of Vajrapapi.« Having drawn a man or a.woman with chalk, charcoal and so on, visualise an axe in your hand

and then imagine hie neck severed; by this means the Buddha, foremost of the Three Precious Bodies, desiring the good of all beings, will be struck down or killed, there is no doubt. 28-31 For the stopping of rain, imagine a vajra in the centre of a brightly blazing double-vajra filled with a mass 3 of fiery

sparks. If storms and so on arise while a map<Jala is being drawn, make the 'fang* mudra and bring to mind the j Enemy of Evil; as soon ah they see it, whatever emanations the Buddhas or Bodhisattvas have created will disappear or else be destroyed; the Buddhas, Bodhisattvas and any other wicked beings

will die, there is no doubt. 2 Here is the essence of the secret mantras of all the Tathagatas: PHAJ?. 32-33 With the practice of the Wisdom-being visualise the image in the centre; wise in mantra, put a woman,complete with every adornment and characterised by every quality,in the four 4 ~ places, and having opened the lotus, visualise this mantra: Hfty.

34-35 Visualise the Lord of Vajra Yoga, blazing, the colour of the five rays, make him descend into your vajra body, speech and mind, and you will reach enlightenment; at that very moment you will become like Vairocana, Vajrasattva, the Great King, the Buddha, Possessor of the Three Vajra Bodies. The

samadhi called "Vajra birth of all beings". organs all the Buddhas will not see you; a pill wrapped in the three metals with camphor and s§ndal-woo<yi with the union of the two organs all the Buddhas will not see you; a pill mixed wi£h gall-stone and aloe-wood wrapped in the three metals: with the union of the

two organs you will become Vajra Mahabala; a pill mixed with camphor and saffron wrapped in the three metals: with the union of the two organs all the Buddhas will not see you. So he said 49-51 Having consecrated the Great Symbol of any Vajra-HoMer, you will become like him, glorious, with great strength

and courage, you will become radiant like the Buddha, the glorious one, whose scope extends for millions of miles, wandering in the three thousand worlds; with the great strength of Maha- bala you may love a maiden from the realm of desire, who ' knows the delights of the gods and keeps the Family vow, or from the realm of form. So said the Blessed One, the great Vajra of Samaya Invisibility.

52 Then the wise Buddhas, full of joy, their minds bewildered, their eyes open wide with wonder, sang this song:

53 Most wonderful is this: 0 changeless abode of secrets! 0 self-purified! 0 most faultless Dharma!

54 Then Vajradhara the Teacher, the Creator, Accomplishes?, great and changeless, Buddha, Vajra, great Dharma, spoke vajra speech: t 55-59 By the practice of the Vajra of BeingZ, bliss arises for the Vajra-holders; by distinguishing the Enlightenment of the Buddha, bliss arises for those of the.

Vajra Buddha; it is • • • taught that the U§pi§as attain joy through the forms of Vajra £ Locana and the others, and meditation on the Vajra Buddha is best for the Wrathful Ones; meditation on Hatnaketu for those who follow the Dharma of the

Vidya King, and on Amitayus in r the practice of the Vidya Queen; meditation on the Wisdom of Amogha far the mantras which perform all Acts, and indeed for

all mantras meditation on Vajrasattva. So he said. In the tantras of the mantras of yakgipls, Yamantaka should be visu- alised, and for all mantras of yoga it is auspicious to arouse 4 him on one's head.

So said the Blessed One, Mahasamaya.

60 With these vajra meditations the map.fl.ala of mantra- bliss, the sadhana of the Great Samaya, is taught for the good of sadhakas.

61 Then Vajradhara the Teacher, the Lord, the Master of all Dharma, pure in body, speech and mind, spoke vajra wisdom: 62-67 On pleasant mountain-tops and in lonely forests practise vajra meditation by the method of chanting mantras; Vajrasattva and all the others, arouspd by mantra and medi- tation, will perform the various actions according to the 8 word of the Work of Speech. Visualise the great.form of Vajra Dharma, ruby-coloured, and visualise the Families in the three centres of his vajra body, speech and mind. Performing 9 the whole ritual of descent, you will certainly succeed: arousing, fixation, great divinity, and the noble stage —the fourth, should be performed with vajra siddhi, thus success is always won. Taking a twelve-year-old girl or boy,

complete with every quality, visualise the descent; when you have per- formed all the rituals the Acts will be successful, but other- wise the creatures of the three realms will laugh at you. Here are the syllables of the essence mantras: HUM HAH Afl JHAIg.

68-71 Even the realm of space, lifeless and devoid of all thought, even Vajrasattva himself, is made to descend by the ritual. H(ty is Vajrasattva himself, HA^ is Vajra Body, Afl is the King, the Dharma-Holder, these are the secret words; JHAIH is called the arouser — this means moving and shaking, for this is proclaimed as the secret of all arousing. Aroused by Vajrasattva they wiil rise up to the height of a hand, or of two, five or eight hands, overcome with fear; as with the first, so it is with them all: this accomplishes the secret.

of the enemy with earth from «both banks of a river, its limbs, the size of a sesamum-seed, with poisonous thorns with the twords of arousing on them, and even the Buddha will certainly perish. So he said. Black mustard-seeds, salt, oil, poison and thorn-apple, these are taught as the supreme destroyers of

all the Buddhas. Wearing clothes wet wfth char- coal, with a wrathful mind, treading the image underfoot, he will certainly be siezed by rak^asas; making an image with powdered bones, poison and blood,* even the fierce Vajrasattva will quickly be siezed; treading underfoot an image filled with excrement and

urine mixed with mustard-seeds, he will be struck by a raging fever. So he said Here is the essence of the great Wrathful Vajra Samaya of all Tathagatas: NAMA£ etc.loH 84-85 Destruction of body, speech and mind, whether with burnt offerings or in meditation, must be done with undis- tracted thought, this is

the supreme slaying. Visualise Vajras attva, the great Wrathful One, ugly and terrifying, holding an axe and a hammer in his hands, then perform the meditation.

Here is the sacred law of the great fierce Wrathful One:

86-97 Visualise the realm of space completely filled with all the Buddhas, then imagine it destroyed by that evil one and he will die at that very moment*, visualise it filled with Buddhas and Bodhisattvas, destroyed by the evil being, and even Vajradhara himself will die; the mantra-practiser should first

visualise the enemy harming the Buddhas, then imagine him terrified and overcome with fear, and he will die, there is no doubt; imagine him terrified by various kinds of rak§a- sas, fierce, raging, irresistibly wrathful, and even Vajra- dhara himself will die; imagine him devoured by owls, crows, vultures,

jackals and long-beaked birds, and even the Buddha will certainly perish; imagine a black snake, very angry, fearful to fear itself, with deadly poison in its forehead, and imagine him bitten by this particular snake, — even the Buddha will certainly perish. This is the supreme arousing, the great fear, which

brings down plague and disaster on the beings of the ten directions: he who keeps this vow should strike the enemy's breast with a powerful hammer,and his life will end, according to the word of Vajradhara; imagine split- ting and chopping with the vajra axe and other weapons, and even fierce Vajrasattva,

bestower of the Three Bodies, will die; stab the mantras of rak§asas, gods and so on, for this is the supreme slaying, the unbreakable sacred law. Think of all the beings dwelling in the map^ala as your own vajra

skandhaa which you slay, thus and no otherwise do they rejoice. The Buddha, the Teacher, Vajradhara, Vajra Dharma and the yajra-possessor will die by this yoga of meditation, according to the word of Vajra Mind. So said the Blessed One, the great Samaya Vajra( Wrathful One.

98 Then Vajradhara the King, all Space, great Sage, uni- versal consecration, perfectly enlightened, spoke vajra wisdom:

99 Wonderful is the self-purified, unsurpassed Vajrayanal Although dharmas are unarisen the Jinas teach arising! Here is the vajra secret of the minor Act: J.' IOQ Draw a snake with chalk or charcoal, ugly and fear- inspiring, black,, angry, enveloped in flames, with a forked tongue and a row of fangs.

Here is the essence which arouses the angry snake :KHA^. 101 Imagine poison like halahala.in its mouth, visualise it blazing, the colour of fire, and it will certainly move. Here is the essence which attracts all poison: HRl$. 102-104 Imagine that it siezes all the poison produced from various sources in

the three realms, and visualise it falling down: at that very moment you will become an ocean of deadly poison which destroys all creatures as soon as it touches them. Frogs, scorpions and so on, and all kinds of snakes, should be created by this ritual, with the characteristics of arising in yoga. Here is

the essence which removes all poison: Olf. 105 Visualise poison from the eye and so on, and any other deadly poison, attract it by vajra wisdom and send it into the mapflala of vajra space.

So said the Blessed One, the great Vajra Samaya Poison.

Here is the vajra essence of the sacred law of curing poison:

106-107 Visualise this great vajra essence, white in colour, a cloud of light, brightly shining« cool as the rays of the moon, draw it in, and at once it will rise up through the II four centres; visualising this two or three times, imagine vomiting it out, and the poison-filled realm of space will become

free from poison at that very moment. So he said. Here is the essence which attracts all secondary poisons: AH. I08-II0 Boils, ulcers, pox, and any other known diseases, vanish just by this meditation, according to the word of Vajr^pepi; visualise it at the centre of

a great eight- petalled lotus, pure as the moon, enveloped.in the five rays of light; for drawing in, the Samaya is black, and for arousing it is white: this is the secret abode of meditation, secret faultless wisdom. Here are the mantra syllables, the vajra essences 12 which cure sickness from within and without:

JINAJIK 1R0LIK VAJRADHBK

III-II4. With the vajra arousing of sickness, visualise the ' form of whichever word you choose, which attains virtue through j devotion; visualise the Samaya in the form of a monkey or a dog, coming out from your body, speech and mind centres; re- maining in the Vajra state, visualise a vajra or a wheel, and imagine the Samaya of body, speech and mind pulverised by it: at that moment the famous Bodhisattvas, perfectly enlightened, will bestow with joyful looks the holy state of blessing. II5-II8 And he said: visualise clouds of Buddhas, a great cloud of the Vajra King, in your Vajra body, speech and mind, for freedom from sickness; visualise the wrathful Buddhas and Bodhisattvas of the ten directions: their slaying is the

absolute truth. Whatever is the result of magic Acts also will be destroyed within a week by this yoga of meditation, by the method of a hundred and eight recitations; or else the rite of vajra meditation is done by means of your Mantra King: this is the unbreakable sacred law of all sickness.

119- ^x«’vT Then'Vajrâdhara the King; the Hook of Wisdom,'brightly shining, the great Vajra of desire and liberation, spoke these ‘words: X *

120- IÉI Although the dharmas are like a dream,'unarisen in their essential nature, self-purified reality, yet vajra illusion is taught: sâdhakâs, intent on mediation and mantra, Buddhas and Bodhisattvas, always dream dreams in two different 13 ways

Here is the great sacred^law of dreams: 122-132 Soon you dream of yourself as haying attained the supreme wisdom of enlightenment, with the radiance of the Buddha, or as the Buddha's Body of Bliss; you dream that you are worshipped by the great Beings of the three realms, you dream of your image, the colour of

Great Wisdom, worshipped by Buddhas and Bodhisattvas and the.five sense desires; in dreams you see your image as the transcendent form of Vajra- sat tv a, Vajra Dharma of great fame, or the renowned Secret Vajra; the great Buddhas and Vajra-possessing Bodhisattvas bow down, you dream dreams such as this,"

granting siddhi of body, speech and mind.' If you dream of a charming maiden of A the gods, complete with all adornments, or of young boys and girls, you will attain siddhi; you dream clearly of all the Buddhas of the ten directions in their own lands, and with minds full of joy they bestow the delightful

treasury of 'Dharma; established^! vajra meditation, with the sacred law of yoga you see your body in the Wheel of Dharma, surrounded by all the Buddhas; with the sacred law of meditation, blessed, by all the Buddhas, you see many pleasure-groves and gardens, adorned by maidens of the gods; you dream that

you are consecrated by the Buddhas and Bodhisattvas, you dream that you are worshipped by the great Vidyâdhara Kings. And he said: if you dream these kinds of pure Vajra-born dreams, you will attain the highest, born of Vajra.Body, Speech and Mind; with vajra thought, if you dream of capflâlas, dogs and so on, you will attain the mind-dwelling of wise Vajrasattva. Here is the essence of the sacred law of the examina- tion of dreams:

133 In the contemplation of mind, all dharmas are found to exist in one's own mindt and this mind dwells in vajra 14 space: there are no dharmas and no Dharma-nature. Then all the Blessed Tathagatas, overcome with wonder and amazement, asked Vajrasattva who removes the doubts of the Samayas of the Body, Speech and Mind of all the Tathagatas: 0 Blessed One, what is this? —

134 although dharmas are unsubstantial, the reality of dharmas is taught:

how wonderful is meditation on space within space! Then the Blessed One, the Tathagata, Vajrapâpi of the Body, Speech and Mind of all Tathagatas, said to all the Tathagatas: 0 Blessed Tathagatas, space is not connected with any dharmas, nor is it apart from them, nor does it know itself to pervade everything and see everywhere; in the same way, Blessed Tathagatas, dreams and the products of dreams should be understood. 0 Blessed Tathagatas, just as space is t

unimaginable, imperceptible and unobstructed, in the same way, Blessed Tathagatas, all the dharmas should be understood* ~ r * 0 Blessed Tathagatas, just as the Samaya which is the vajra dwelling of body, speech and mind and all dharmas is all- pervading and of one nature, which is the nature of Mind,

so the realm of body, speech and mind and the realm of space are not twofold and do not cause duality. 0 Blessed Tathâ- gatas, just as all beings exist in space, but space does not exist in the realm of desire, nor in the realm of form, nor in the formless realm, and a dharma which does not exist in the three realms has no arising,.and.that which has no arising cannot be produced by any dharma, so therefore, Blessed Tathâgatas, all the dharmas are unsubstantial.

0 Blessed Tathâgatas, just as the mind of enlighten- dwellingment creates the vajra/which gives birth to the wisdom of all the Tathâgatas, but that mind of enlightenment does not exist in body, nor in speech, nor in mind, and a dharma which does not exist in the three realms has no arising, so is this vajra ' dwelling which gives birth to the wisdom of all the Tathâgatas. 0 Blessed Tathâgatas, a dream does not know itself to be a dream among the three realms,

nor does a'man who dreams know himself to be dreaming, and action in the three realms is like a dream, the image of a dream, the product of a dream: in the same way, Blessed Tathâgatas, all the Buddhas and Bodhisattvas andaLl the sentient beings in the world- realms of the ten directions should be understood as without self like a dream.

Blessed Tathâgatas, just as the wishing-jem is lord of all jewels, endowed with every virtue, and whatever sentient beings ask for — gold or jewels or silver — it makes them all appear as soon as they are thought of, but those jewels and so on do not exist in the mind or in the wishing-jem, in the same way, Blessed Tathâgatas, all dharmas and Buddha- dharmas should be understood.

Then all the Blessed Tathagatas, their eyes open wide with great joy, said to the Tathägata, the Body, Speech and Mind of all Tathagatas: it is wonderful, 0 Blessed One, that the Buddha-dharmas as well as all the dharmas pervade ? the realm of space I

Then all the Buddhas and Bodhisattvas bowed down at the feet of the Blessed Tathägata Vajrapäpi and said: the Blessed One has taught the collection of all mantra-siddhis; where do all these vajra mantra-siddhis exist? Then Vajrapäpi praised the Tathagatas and Bodhisattvas and said to all the Tathagatas: 0

Blessed Tathagatas, the m«ntra—siddhis do not exist in the body, speech and mind of 15 all the mantras, because the mantra-siddhis and body, speech and mind have no arising.in absolute truth; and yet, Blessed Tathagatas, all the mantra-siddhis and all the Buddha-dharmas do exist in your own vajra body, speech and mind, but that vajra body, speech and mind does not exist in the realm of desire, nor in the realm of form, nor in the formless realm. Mind does not exist in body; body does not exist in mind; speech does not exist in mind, mind does not exist in speech; and why is that? — because they are self-

purified like space. Then all the Tathagatas said to the Tathägata, Vajra Body, Speech and Mind of all Tathägatas: 0 Blessed One, where do the dharmas of all the Tathägatas exist 'and where do they come from? Vajrasattva said: they exist in your body, speech and mind, and they come from your body, speech and

mind. The Blessed Tathägatas said: where does mind exist? He answered: it exists in space. They asked: where does space exist? He answered: nowhere. Then all the Buddhas and Bodhisattvas were filled with wonder and amazement, and entering into the Dharma- nature of their minds remained contemplating in silence.


Then all the Blessed. Tathagatas gathered together again, and. addressing the Blessed Tathagata, the Vajra Body, Speech and Mind of all Tathagatas, with words from the vajra body, speech and mind of all the Tathagatas, worshipped him with many offerings of the vajra jewels of all the Tathagatas. Then the

Blessed Tathagata Vajrapapi entered the sama- dhi called "Samaya King, the lion-like map<Jala of all Vajras", and brought forth from his vajra body, speech and mind this mapcjala of the Vajra Body of all Buddhas: 1-6 Now I will proclaim the supreme mapcjala of Body, which resembles the maptjala of Mind,

supreme among all maptjalas. Make a square of sixteen cubits, very beautiful, the mapcjala of all the Buddhas, ruled by Vajra Body; within it draw a circle according to the vajra rite, making it the place of the vajra mudra, supreme and secret among all mantras; draw VairocAna*s place in the centre, then

Akgobhya and the others, and put the Goddesses of Vajra Body, Speech and Mind at the corners and the Wrathful Ones of invincible strength at the doors. The knower of mantra should offer worship in secret vajra meditation, for this is the unbreakable sacred law of all mantras; certainly he should make the

special offerings of the five nectars, fdf this is the sacred law of all mantras of Vajra Body. The map J. al a of the Body of all Tathagatas. Then the Blessed Tathagata Vajrapapi entered the sama- dhi called "Array of clouds of all the Vajra Speech

Samayas", «nd brought forth from his vajra body, speech and mind this mappala of Vajra Speech: 7-12 Now I will proclaim the supreme mappala of Speech,

resembling the ma^^lala of Mind., supreme among all masalas. Make a square of twenty cubits according to the rite, and. in vajra meditation mark out four corners and four doors; in the middle draw a large round circle, and intent on the ritual draw all the symbols together: put the Great Symbol of Amita- yus

in the centre, and place them all in that delightful manuala vajra dwelling. Having made the supremexvery clearly accor- ding to the rite, then perform secret worship: thus the Vajra-possessors will rejoice; making offerings with the sacred five nectars, siddhi will be attained, for this is the unbreakable

sacred law of all Buddhas. The masala of the Speech of all Tathagatas. -Then the Blessed Tathagata Vajrapapi entered the samadhi called ”Array of clouds in all directions", and brought forth from his vajra body, speech'and

mind this most hidden secret of the masala: 13 Whichever image, such as Vajradhara, you draw at the c centre, you will become his map^ala dwelling, born of secret body, speech and mind. This is the most hidden secret knowledge of the dwel- ling of the Vajra Body, Speech and Mind of all Tathagatas. Then the

Blessed Tathagata Vajrapapi entered the samadhi called "Production of all map^ala circles", and brought forth from his vajra body, speech and mind this secret vajra body, speech and mind of all masalas: here are

the essences, the mantras of the vajra map^alas; the syllables for laying the threads: OM IH HOM. <14-19 Laying the vajra threads and distributing the powdered colours should not be done by the mantra-being, or enlight- enment is hard to attain; therefore, he who knows the Samaya method, having made the

mantra deities descend, visualising the place of consecration should, imagine the mapflalas. Make the great King Vairocana and. Loe ana descend.: the delightful mapflala dwelling of Body, which brings about the qualities of Vajra Body; make the great King Vajra Dharma and his Dharma make the great King

Vajrasattva and MamakI descend: this is the most wonderful secret of all mantras. If this is done, they come with blessing and power, and joyfully reveal the 3 supreme secret.

20-23 And he said: the mantra-being should perform the most wonderful vajra secret: having captured all the Buddhas by the Wrathful King, he should worship them: at sunrise, noon «nd sunset, with the yoga of the Three Vajras, he should per- worship of the faultless Three Vajras, which achieves mantra siddhi. And he said: offer to all mantras the wondrous offerings, — excrement and urine, meat and oil, and • 6 sandal-wood, the fifth, bom of the mind, — semen gives joy to all mantras, it is taught; this is the supreme sacred law, fulfilling Buddha-enlightenment• 7

24-35 By yourself perform this laying of thread; having visualised Vairocana imagine the disciple as Vajrasattva or famous Amptavajra, brilliant with vajra.light, and visualise the place of ritual, attended by all the Buddhas; lay down the Five Buddhas, the great Kings, in the vajra threads, for this is

the most wonderful secret of all Buddhas. Lay out also the powdered colours, in twenty-five sections, for this is highest enlightenment, the secret of all Vajras. For all the mantras, visualise vajra HÜy, divine Body, Speech and 8 Mina* in the five places; if this done, the Sons of the Indes- tructible Three

Vajras, overcome with fear, will bestow their 9 blessing on the wise Vajrasattva. With undistracted mind, «hi aing in the samadhi of Vajrasattva, visualise placing th e vajra jars, taught by the masters of mantra-tantras. The knower of mantra, desiring the fruit of all siddhis, should 10 offer fire-oblations

of excrement, urine, meat, oil and so on; he should offer the complete vajra oblation to the indes- tructible Three Vajras by putting it in the mouth of his deity whose image he has visualised in the centre; uniting the two organs, the wise one should make the offering a hun- dred and eight times, for this

is the unbreakable sacred law of all Buddhas. By the yoga of Vairocana he should visualise the disciple as produced from the Three Vajras, the syllable AH in his body, speech and mind, and the Vajra will possess him; Vajrasattva the great King and renowned Vairocana will bestow blessing on body, speech and

mind. Here are the vajra words for entering the great mapflala: A? KHAM VZRA HU^l. This is the vajra mantra essence of the body* speech and mind of all Samayas. Here is the hidden knowledge of the secret of the great Vajra consecration:

56-39 With clouds of music and fragrance, he who hold^ the Vajra lineage should visualise space completely filled with II all the Buddhas. And he said: with the -mantras of the Three Vajra Bodies, he who keeps the vow should strike them with mustard-seeds, then they themselves will bestow consecration on

Mm; or, with the samadhi of Vajrasattva, the wise one Should visualise the Buddhas, and imagine the jars held by 12 the great Samayas, then the knower of mantra should visualise the disciple, whose mind is ever undistracted, as Vajra Vairocana, and place the jars on his vajra body, speech and mind. Here is the secret of all consecrations, spoken with vajra speeeh by all masters:tn


4O I bestow the great Vajra consecration of all Buddhas, born of the Three Secret Vajras, worshipped by the three realms. Here is the secret rite by which all disciples request the great Vajra:

4I As the Vajra of Enlightenment bestowed the supreme worship on the Buddhas, bestow it now upon me, 0 Vajra Space, for my salvation. 42-48 Then he should bestow consecration upon him with a 9

joyful mind; he should place the Lord in his heart through uninn with the deity's image, and reveal the mapg.ala to the wise disciple, and tell him the secret law proclaimed by all the Buddhas: kill living beings, speak false words, take what is not given, and frequent women. He should exhort all beings with this vajra way, for this is the everlasting sacred law of all Buddhas. And he said: then he should give him the mantra, explaining the arousing with mantras, and having a given the samadhi of the Mantra King he should begin the secret: chanting mantras according to the rite, with vajra min^ he should

make him eat semen or excrement, thus siddhi is not hard to atta-in. Thes£ are the four great secrets, the secret of all Vajra-possessors, they dwell in the mantra circle in the form of women to act for the good of all beings. Here’*the secret which gives joy to all the mantras of the vajra mapgala: 49-50

He should offer all the mantras the flesh of elephants and horses, and human flesh, to eat«, thus the protecting deities are pleased. Every day the wise one should show the mapgala to the vajra disciple, with the rituals of the five nectars and the five meats and the secret vajra word; visua- < Using the syllable Oif. of all mantras, it immediately blazes up«

So said the Blessed One, the great Mantravidyâpuruça. 51-53 Attentively strive for the attainment of all siddhis, the sâdhana of the great Samaya and Buddha-enlightenment itself. Invisibility, strength, energy, and the supreme vajra capturing, — with the map<JLala they are all attained, accor- ding to the word of Vajra Body. Make equal parts of the five nectars and the five meats and keep them in a covered bowï^ and you will dwell among the Buddhas. So he said. Here is the excellent word for the sâdhana of all the 16 secret vajra messengers:

54 At the centre of space visualise the syllable BRÏÇ bright with flames, and imagine the realm of space completely filled with all the Buddhas; make the dwellings of their body, speech and mind fall down there into the mantra. Here is the essence of blessing, the vajra mantras of body, speech and mind: Â$ KHAtyl DHÏÇ .

55 Visualises the great form of Vajrapâpi, the great light of Padmapapi, and the great form of Aparâjita, and set down the dwelling of the secret ones. Here is the dwelling of the Vajra secret ones:

56 Visualise Akçobhya at the centre of the sun map<J.ala, and the great circle of Amitayus, and Vajra Vairocana in the same way; by intense sufferings arouse all the brightly 17 shining ones in their hearts. Here is the «rousing of the essence .of all the Vajras: _ 18

57 With great spears, great vajras, hooks, and other ex- cellent weapons, arouse the Vajra according to the rite, and Buddha-enlightenment will be attained. 58-60 And he said: on pleasant mountains and many kinds of islands, within a fortnight the Buddha j3tate will be attained,

there is no doubt. The enlightened one will have servants as many as the grains of dust in. the thirty-six Sumerus, he will visit the lands of all the Buddhas of the ten directions, he will hear the profound Dharma and reach the stage of the . Buddha-nature. So said the Blessed One, Vajra Samaya,Laughter. ( Here is the secret vajra, the secret of all messengers:

61 Always arouse the messengers by placing the mantras of Vajrasattva the great Wisdom, the Holder of Vajra Speech, and Vajra Body. Here is the fourfold sacred law of the mantras of the Vajra Wisdom Circle: Samaya arousing, Samaya sending-out, Samaya invoking and Samaya binding.

62 They make the vast, pure, empty realm of space into a ball, with marvellous vajra form. t So said the Blessed One, great Vajrasattva, Only Son .of all the Buddhas. 63-71 If you wish to overcome a Buddha or Vajrasattva, visualise this most secret great Bearer of the Three Vajras: at the centre of space

visualise Mafijuvajra of great power, and make the tip of his crown shoot forth five arrows; the knower of mantra should make them fall on the five centres by means of the Wrathful Vajra, he should imagine him fainting and terrified by the famous arrows, his mind fixed on the 19 Youthful One. This meditation

should be practised for a fort- night, arousing the secret ones: it is called the secret of all mantras by him who understands the vajra meaning. At the centre of space imagine the holy Buddha masala, and visualise . the Three Vajras and the others with the vajra mantras HUJ£ and so on; visualising OtyLin his eyes, show him this according to

the ritual, and he will see the form of all the mantras,who possess the three vajra bodies. Practise this yoga in great afflictions such as hunger and thirst, and all sufferings will be destroyed, according to the word of Vajra Mind: visualise the great form of Vairocana, the fulfillnient of all desires,

and imagine VAI$ in his mouth and Olf on his tongue; this is the source of all nourishment, adorned with the wishing-gem, peace which removes all sufferings, created by vajra wisdom. So said the Blessed One, Vajra Wishing-gem. Then the Blessed Tathagata Vajrapapi, the great Hero, Vajra Tathagata, brought forth from vajra speech the great vajra meditation word, VI?.

72-73 At the centre of space visualise the shining Buddha mapflala, and having created it, with the yoga of the Three Vajra Bodies, visualise this mantra; visualising the emana- tion of the Yellow Vajra, complete with every adornment, peaceful, with piled-up hair and a crown, -begin all the Acts. The samadhi

called "Garland of waves of the Vajra Hero" Then the Blessed One, Vajradhara, entered the samadhi called "Vajra of universal sound", and brought forth from his vajra body, speech and mind this great vajra meditation word, CU¥- 74-75 At the centre of space visualise the holy sun mapflala, and according to the

ritual, clouds of Buddhas, the most re- nowned Three Vajras; to make them descend into body, speech and mind, visualise Cundavajri, white in colour, complete with every adornment; visualising Vajrasattva the great King, place the mantra word. The samadhi called "Wisdom-light of the Vajra Samaya".

Then the Blessed Tathagata Vajrapapi entered the samadhi called "Vajra enjoyment of all hopes", and brought forth from his vajra body, speech and mind this way of the circle of samadhis: JA^f. 7699 At the centre of space visualise the holy Buddha mappala, and by the ritual make all the Buddhas descend, with

vajra meditation. Visualise the great yak§a Jambhala, the bringer of wealth, peaceful, in yak§a form, with piled-up hair and a vajra crown; according to the ritual visualise the Five Buddhas in the five centres; abiding in meditation, offer him the water of vajra nectar; according to the ritual visu- alise

Vajrasattva on his crown, in this way Jambhala, the brightly shining Lord of Yak^as, is pleased. . The samadhi called "Gloriousbanner which pleases the wealth-bringing Vajra Samaya Mudra". Then the Blessed Tathagata Vajrapapi entered the sama- dhi called "Glory of enjoyment of the vajra senses", and

brought forth from his vajra body, speech and mind this vajra word, the law of all yak§ip£s: KgTy. 80-82 At the centre of space visualise a square, beautiful, composed entirely of the four jewels, filled with flowers and perfumes; imagine space completely filled with all the yakpi- pls, and make them

descend by the yoga of the Three Vajras, visualising them as a single form; meditate upon this with the 21 work of the three vajra bodies; abiding in meditation on Mafijusrl, visualise the Wrathful One on her crown and the mantra word in her heart, and begin vajra yoga. The samadhi called "Vajra meditation on the state of identity with all yak§ipls".

Then the Blessed Tathagata Vajrapapi entered the sama- dhi called "Vajra emenation of the siddhis of all vajra man- tras", and'brought forth from his vajra body, speech and mind this lower siddhi: 83-8# Those who are at the stage of the lower siddhis are accomplished in body, speech and mind, possess a shining

Buddha-body, and are golden as the Jambu river; in the sid- dhis -of invisibility and so on, you beeome the Lord Vajra- 22 dhara; in the siddhis of the Yak§a King, you become a Lord of Vidyadharas.

Here are the secret mantra-siddhis, the forms of all vajra siddhis:

85-86 All the beautiful forms attained through mantra- siddhi give joy to all the world-realms by the sight of them alone; among them he who attains the U§pi§a siddhi becomes Lord of the wishing-gem, meditated upon by the Vajra Buddhas, creator of Buddha-enlightenment. So said the Blessed One, Vajra who Fulfills all Hopes. Then the Blessed Tathagata Vajrapapi, Lord of all the Tathagatas, brought forth from his vajra body, speech and mind this practice of taking the Vidya vow of the Vajra Body, Speech and Mind of all Tathagatas:

87 Meditate on body, speech and mind as Vajra Body, 23

Speech and Mind; this should be done with their own forms, and thus siddhi will be attained. Here is the Vidya vow of Body, Speech and Mind: 88-98 Make according to the rite a large image, white- coloured, with piled-up hair and a crown, bound by the mantra vow, and taking a sixteen-year-old gi^l, fair-

faced, wide-eyed, adorned with every adornment, practise the Vidya vow; imagine her with the vajra signs of the Body of Bliss of Locaha, knowing the rituals of mudra and mantra, well instructed in the mantra-tantras; make her the Consort of the Tathagata, established in Buddha-enlightenment; he who

keeps this great vow should, perform secret worship at the four times, taking stems, roots and. fruit as food. and. drink; in this way he will soon become the Buddha, the Lord, the vast Ocean of Wisdom; in si^c.months he will attain all this, there is no doubt. Always stealing others' goods, killing, decep-

tion, enjoying vajra passion: this is, the vow which binds him. For Vajra Speech and the Supreme, Mind, it is correct to visu- alise the Lady with the Book of Vajra Passion and Mamaki girdled with virtues; or else, he should visualise his own >24 mudra, the meditation of the Vajras of the. three syllables;

thus the all-knowing Buddhas will, rejoice, there is no doubt. With undistracted thought the, sadhaka should always beg alms cin the forest, overcome with fear they will offer him heavenly food; he himself is the.Three Vajras, he transcends death and 25 becomes immortal, the vajra syllable. Taking a woman of

the gods or serpents, yakgas or demons, or a human woman, practise the Vidya vow kept by the wisdom of the Three Vajras; this is the great, the secret reality, of all mantras, born of the wisdom of the Three Vajras, entrance to. Buddha-enlightenment. So said the Blessed One, Vajra Samaya Truth of the

Vidya Vow of afll Tathagatas*CHAPTER SEVENTEEN Then all the. Blessed Tathâgatas gathered together again and supplicated the Blessed One, the Tathâgata, Vajra Body, Speech and Mind of all Tathâgatas: . 1-5 Akçobhya Vajra, supreme wisdom, vajra-realm, great sage, threefold mapgala, supreme Three Vajras, secret speech, hail to thee!

Vairocana, supremely pure, vajra peace,great joy, naturally luminous, greatest of the great, vajra Teacher, hail to thee! Ratnarâja, profound depth, vajra space; without fault, by nature pure and undefiled, Vajra Body, Jiail to thee! Vajra Amita, great King, without thought, bearer of vajra space, accomplished in transcendent passion, Vajra Speech, hail to thee!

Amogha Vajra, perfect Buddha, fulfiller of all hopes, bom of intrinsic purity, Vajrasattva, hail to thee!

6 Praise the Vajra Bodies of Bliss with these peaceful words of praise, uttered by all the Buddhas, and you will become like the Buddhas.

7 Then Vajradhara the Teacher, compassionate to all the •Ruddhaa, proclaimed vajra speech, the pure word of the vajra I secret:

8 Wonderful is the supreme syllable, the Dharma-realm of all the Buddhas, by nature luminous and pure, faultless as the realm os space!

Then Tajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this sacred law of the Vajra Body of all the Buddhas:

Buddhas, shining Oceans of Wisdom, should keep the four-sacred laws, they should always eat'human flesh: this is the supreme law.--. Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this sacred law of the Vajra Speech of all the Buddhas:- 10 The great syllables of Vajra Speech should keep the four sacred laws, they should always eat excrement and urine: this is the most wonderful secret.« Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this sacred law of the Vajra Mind of all Vajradharas:- «

II-I3 vVajra-beings with great magic powers should keep the four sacred laws, firm in their vows<they should always eat blood mixed-with semen: this most wonderful law of Vajra Body, Speech and Mind belongs forever to all Buddhas and should be kept by the followers of Vajradhara. Whoever keeps this sacred

law, Vajrasattva of great splendour, attains insight into «body, speech and mind, and becomes a Buddha at that moment. • Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the indepen- • dent (pratyeka) Buddhas: u c 14« Theirs is the teaching concerning body, founded on the vajra body, conduct which causes incarnation as a sentient being, the everlasting sacred law. Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the listening disciples (sravaka): */Z7


15 They practise the ten virtues, the path of actions, but they are without wisdom: this is the .wonderful sacred law of all who have faith in the lower stageb. Then Vajrapäpi, Lord of all Tathagatas, brought forth from his vajra body» speech and mind this law of Brahma:

16 Whatever action he performs through the path of delu- sion, fearful.and terrible, becomes a guide to Buddha- enlightenment, the state of vajra body. f Then Vajrapäpi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of Rudra:

17 With various forms he should love all the women who dwell in the three worlds,,born of the Three Vajras: this is the most wonderful sacred law. Then Vajrapäpi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of Vippu:

18 With vajra meditation he should kill all that are bom of sentient beings, dwelling in the indestructible Three Bodies, and even the vajra realm of space itself. Then Vajrapäpi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this, law of the Three Vajras: t

19 Vajra Body becomes Brahma, Vaj^a Speech is Mahe^vara, and Mind, Vajradhara the King, is the.great magician Vippu. Then Vajrapäpi, Lord of all Tathägatas, brought forth from his vajra body, speech and mind this law of all yakpipls:

20 With these great vajra laws, difficult to observe, give joy to the yaipipx women who eat flesh and blood and are always intent on sensual desires. Then Vajrapäpi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of all the queens of the serpent-lords:

21 With these sacred laws attain then, devoted to pleasure and perfumes, slanderers, suckers of milk; otherwise one is certainly defiled. Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of asura maidens:

22 They are fierce, overcome with pride, fond of scents and flowers, their law in the vajra underworld is terrifying and hard to master. 7 Then Vajrapapi, Lord of all Tathagatas, brought forth .from his vajra body, speech gnd mind this law of rakgasa women:

23 Skulls, bones, incense, oil and fat give them great joy: this sacred law of all demons purifj.es and brings about the great aim. Then Yajrapapi, Lord of all Tathagatas, brought forth ffpm his vajra body, speech and mind this law of all vajra flakinls: 2<-25 Eat excrement, urine and blood,;and always drink wine, and kill by the yoga of the vajra flakinls, with the marks of their state; arisen from your own nature they act in the three realms; practise the whole sacred law for the good of all beings.

The samadhi called "Following the vajra laws of all beings in.the'three realms". Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the siddhi of Body:

26 Perform all the three actions of body as vajra-born: this creates the Buddha-body always and everywhere in the realm of sentient beings. ' Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the siddhi of Speech:

27 Perform the entire action of speech as the mapflala of the three worlds without fault: this is the unbreakable sacred law, the delightful siddhi of speech. Then Vajrapâpi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the siddhi of Mind :

28 With thought firmly fixed on the vajra, meditate on all that has the nature of mind, for this- is taught as the sacred law of. those who possess the indestructible Three Vajras. .So said the Blessed One, Samantasundara, Vajrasattva. Then Vajrapâpi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the vajra essence of all mantras:

29 If you worship the Buddhas and Bodhisattvas, pratyeka- 5 Buddhas and disciples, with body, speech-and mind combined, you will fail. Then Vajrapâni, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of meditation on the Vajra Body, Speech and Mind of all Tathagatas:

30 Everywhere, with the yoga of the Three Vajras, the practiser of mantra should meditate on the mapflala of-body, speech and mind as that of Vajrasattva. Then Vajrapâpi, Lord of all Tathâgatas, brought forth from his vajra body, speech and mind this law and vow of the sadhana of all mantras:

31 With vajra meditation arouse the realm of sentient beings all as one: this is the highest praise of the Three Vajras, the vajra-bom sacred law. Then Vajrapâpi, Lord of all-Tathagatas, brought forth from his vajra body, speech and mind this vow of seva, sâdhana, upasâdhana and mahasadhana:


32 f Imagine the realm of space completely filled, with jrajra excrement and. urine, and. offer it eto the Buddhas of the three .times: thia is the everlasting sacred law. , ? « c Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind ttjis law of vajra invisi- bility:

33 „J£very day at.the four firnes mak^ love to the Vajra Goddess a§ the highest,.and always steal wealth: tthis is the vajra-fulfilling sacred law. . < Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of the vidya- dharas of “apac.i' ' 2 XO

34 Visualise Vajra Body, Speech and Mind in the crown, and the angry Samayas of the Three Vajras will not be able to overcome you.

Then Vajrapapi, Lord of all Tathagatas, brought forth from his vajra body, speech and mind this law of all mantra- praetisers engaged in the first action:

35 When you eat, always perform the consecration^of Vajra Body, and as Vajradhara in other external actions, and as Vajra-Dharma when you recite scriptures. ( So said the Blessed One, the Self-purified Vajra. Then Vajrapapi, Lord of all Tathagatas, thinking of the sameness of the essence of the vajra body, speech and mind of all Vajra-holders, was silent.

Then the Bodhisattva-Mahäsattvas, as many as-the. specks of dust in the Sumeru Mountains of Buddha-rlands entirely beyond expression, bowed down,before all the Tathagatas and said: Why does Blessed Vajradhara, Lord of all Tathagatas, keep silent in the midst of this, assembly of all the Buddhas and Bodhisattvas? Then the Blessed Tathagatas said to the ’

Bodhisattvas: 0 Family Sons, the Lord of the Vajra Body,Speech and Mind of all Tathagatas, having examined the changeless state, inconceivable in its nature, of vajra body, speech and mind, which is a changeless state of non-substantiality, keeps silent. 0 Family Sons, this is what the Lord of all Tathagatas was thinking: —

36 Body, unborn, undying, Speech and Mind without quali- ties, arise from imagination in vajra space, and are falsely comprehended. Then the Bodhisattva-Mahasattvas led by ???jusrI said to all the Tathagatas: 0 Blessed Tathagatas, do not consider the words of vajra speech as the cause of falsity, for the

Lord of all Tathagatas follows the practice whose nature is the vajra-realm of all the Tathagatas; for the great Bodhi- sattvas Brahma and so on, who have attained the divine per- ceptions and wisdoms but do not know the real nature of the qualities of all dharmas, think thus: does this great vajra- 8

natured one teach the secret syllable without having under- stood the vajra reality of the dharmas of all the Tathagatas? Then the Blessed Tathagatas said to the Bodhisattvas: not only you, great Bodhisattvas, but we also, who have attained the immortal secret of the Vajra Body, Speech and Mind of all

Tathagatas, do not understand the enlightenment of Body, Speech and Mind, for unarisen, perfect, vajra enlightenment is born from the changeless and non-substantial; yet, Family Sons, all sentient beings that exist are Vajra Buddhas established in en- lightenment, for these beings have indeed attained the wisdom of.Vajra Body, Speech and Mind, through the Dharma-nature of the Three Vajra Bodies. <?

Then Vajrapägi, Lord of the Vajra Body, Speech and Mind of all Tathagatas, said to all-the Tathagatas and Bodhisattas

37 In the homeless Dharma-realm, self-purified. selflessness, imagination, vajra-bom, is both proclaimed. f and. not proclaimed.* Then all the Blessed. Tathâgatas homed, down before the Blessed One, great Vajrapâ^i, Master of all the Tathâgatas, and said: 0 Blessed One, from where do these vajra siddhis

of the Body, Speech and Mind of all Tathâgatas appear, and where do they dwell? Vajradhara, Lord of all Tathâgatas, answered: 0 Blessed Tathâgatas, all siddhis and all vajra wisdoms and all thatvls^in the three realms dwell in the vajra continuity-of your own body, speech and mind. - All the Tathâgatas

said: 0 j , f Blessed One, where do the siddhis of.the Body,-Speech and Mind of all Tathâgatas and all-the three realms dwell? The Lord of the Vajra Wisdom of all Tathâgatas answered: 0 Blessed Tathâ- gatas, the siddhis of the Body, Speech and Mind of all Tathâ- gatas and all the three realms dwell in the realm of space The Tathâgatas said: Where does space dwell? Vajradhara said: Nowhere. Thon all the Tathâgatas and Bodhisattvas, overcome by wonder and amazement, sang this song:

38 Wonderful is the Vajra and the Vajra teaching! Where there is no body, speech and mind, there form is created in meditation!

39 Then Vajradhara the Teacher, honoured by all Buddhas, supreme among the great Three Vajras, supreme Lord of the Three Vajras, spoke of the vidyâpuruça meditation of all siddhis: 40-42 At the centre of vajra space imagine the Buddha ' ‘ t mapgala, «nd having visualised Vajra Body imagine a vajra on his head; visualise him three-headed,'born of the Three Bodies, i j sanding out emanations, holding the vajra wheel, and you will

attain enlightenment. Distinguishing between the Families, visualise.this secret of them all, otherwise their meditation will not produce ultimate siddhi. So said the Blessed One, the Vidyapurupa Vajra Secret. 43-44 Visualise the Great Queen, born of the three realms, giver of joy; thus the heros, who have the nature of the Three Vajra Bodies, rejoice. Whoever meditates on this, a Bodhisattva of great fame, brightly shining, will attain siddhi of the Three Bodies in seven days.

Then the Blessed One, Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra cbody, speech and mind this secret of the gathering of Vajra Body, Speech and.Mind:

45 Meditate on the Great.Symbol, the Samaya of Body, Speech and Mind, visualise them all according to the rite and at. once you will attain the Buddha-nature. Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this secret of the body, speech and mind of all sadhakas:

46 If you desire supreme enlightenment do not perform muda with the hands; even the Jinas cannot disobey.this law of all mantras. Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this sacred law of all Buddhas:

47 Do not feel disgust towards excrement and urine, semen and blood, but always eat them according to the rite: this secret is born of the Three Vajras. Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this sacred law of Vajra Speech: Love all women in the delightful path of the three realms, according to ritual, with vajra speech, and do not feel disgust. Then Vajrapäpi, Lord of all Tathägatas, brought forth once again from his vajra body; speech and mind this sacred law of Vajra Mind: .

9 With the three vajra laws give joy to all «the Samayas who dwell in the Three Vajra Bodies, and do not despise Vajra mind. - . . . Then Vajrapäpi, Lord of all Tathagatas, brought forth tin’s once again from his vajra body, speech and mind^vajra secret of all the Tathägatas: f '

50 . The Five Buddhas, in short, are proclaimed as the five skandhas, and the great map^ala of Bodhisattvas is the vajra senses.

Then Vajrapäpi, Lord of all Tathagatas, brought forth once again from his vajra^body, speech and mind this circle Of the three realms:

51 Locanä is called earth, MamakI water, Pap^arä fire and Tarä air, and the Samaya of the vajra realm of space is Vajradhara himself. So said the Blessed One, Mahävajraaattva, World-Ruler of all the Tathägatas. Then the Blessed Tathägata, the Vajra Body, Speech and Mind of all Tathägatas,

entered the samadhi called "Abiding in the dwelling of the sameness of all the Tathägatas", and when he had entered it he looked at the mapcjala of the assembly of all the Tathagatas and was silent. Then the Bodhisattva-Mahäsattva Maitreya bowed down . before all the Tathägatas and said: How should all the Tathä- gatas and Bodhisattvas regard the Blessed One, the Vajra Teacher, consecrated in the Guhyasamäja of the Vajra Body, Speech and Mind of all Tathagatas? The Tathagatas said: 0 Family Son, all the Tathagatas and Bodhisattvas should regard him as the Vajra Mind of Enlightenment, for the.Mind of

En- lightenment and the Teacher are one and indivisible. Let us explain briefly, 0 Family Son: all the Buddhas and Bodhisattvas who dwell and live and sustain in the world-realms of the ten directions, appearing in the three times, having worshipped the Teacher with the worship of all the Tathagatas, go forth again to their own Buddha-lands and proclaim words of vajra speech like this: the Father of us, all the Tathagatas1 the Mother of us, all the

Tathagatas! the Teacher of us, all the Tathagatas! Indeed, 0 Family Son, the merit of one pore of the Teacher is greater than the whole heap of merit arising from the vajra body, speech and mind of all the Blessed Buddhas who dwell in the ten directions, for the Mind.of En- lightenment is the essence and the source of all the Buddha- wisdoms and the origin of omniscient wisdom. Then the Bodhisattva-Mahâsattva Maitreya, terrified, his mind full of fear, was silent.

Then the Tathagata Akgobhya, the Tathagata Ratnaketu, the Tathagata Amitâbha, the Tathagata Amoghasiddhi and the Tathagata Vairocana entered the samadhi called "Contemplation of the sacred laws of the siddhis of all Vajra-holders", and said to all the Bodhisattvas: May all the Blessed Bodhisattvas hear! — all the Blessed Buddhas of the ten directions, born from the vajra wisdom of the three times, having come before the Teacher of the Guhyasamâja, worship

and honour him, for he is the Teacher of all Bodhisattvas and Tathagatas, he indeed is the Blessed One, Mahavajradhara, Lord of all Buddha-wisdoms. Then the great Bodhisattvas said to the Tathagatas: 0 Blessed One, where do the siddhis of the Body, Speech, and Mind of all Tathagatas exist? The Tathagatas said: They exist in

the vajra body, speech and mind of the Vajra. Teacher, who is Body, Speech and Mind, the Three Secret Bodies. The great Bodhisattvas said: Where does the Vajra of the ßecret Body, Speech and Mind exist? — Nowhere. Then the great Bodhisattvas, overcome by wonder and amazement, remained silent. Then the Blessed Tathägata Vajrapapi arose from the samadhi of the Secret Vajra and said to all the Tathagatas and i Bodhisattvas: May all the Blessed Tathagatas and Bodhisattvas

hear ,the great masala of the samadhi called "Birthplace of the enlightenment of all Tathagatas”. Then all the Tathagatas and Bodhisattvas joined their hands in reverence and said to the Blessed One, Vajradhara: May the Blessed One, the Sugata, reveal the great mapflala1 52-55 Imagine it at the centre of space, four-sided, very beautiful; by means of the Buddha mapflala arouse the Vajra in meditation, and by meditation on the Vajra mapflala place all his

circle there; the wise one should always perform worship with this ritual. Visualising the Teacher in your heart, begin the consecration: imagine space completely filled with all the Buddhas, and according to the rite make than all descend into . the three places of consecration; by this means you will attain enlightenment for the good of all beings, and all the wonder- ful siddhis of body, speech and mind. The mapflala of the samadhi called "Samaya circle of all the Buddhas and Bodhisattvas". - Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this secret of vajra body, speech and mind called ("Vajra yoga of all Tathagatas": HÜ# HRl? W IO

56-59 At tha centre of space imagine the mapflala of bone,

flesh and so on, and visualise Vajrasattva, the threefold ess- ence of body,-speech and mind; visualise him according to the rite, fierce, ugly, enraged, the colour of a blue lotus, four- armed, with a skull in his-hand. The practiser of this vow should imagine his tongue shining with 1 the five rays of light, «»a by the method of vajra meditation blood is drawn out. By vajra yoga, strike even the body of the Buddha with the three- pointed vajra and the terrible dagger. Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this sacred law concerning vajra food:

60 The practiser of the vow should imagine whatever food or drink he eats as excrement, urine and meat, in accordance with the ritual. Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this supreme worship of the Vajra Body, Speech and Mind of all Tathagatas:

61 Perform the supreme worship with the five offerings, for this is the unbreakable sacred law of all Vajras. Then Vajrapa$i, Lord of all Tathagatas »brought forth r -J once again from his vajra body, speech and mind this secret worship of the Body, Speech and Mind of all Tathagatas:

62 With the union of the two organs, taking your own semen worship them all according to the rite, and you will attain Buddha-enlightenment. Then Vajrap&pi, Lord, of all Tathagatas, brought forth • ?' ' t#»is once again from his vajra body, speech and mind^vow of the Body, Speech and Mind of all Tathagatas^

63 With the three vajra laws enjoy the Mother of the boundless realm of beings, the Samaya-Bearer: this is the wonderful vow. Thei^ Vajrapani , .Lord__of all. Tathagatas, brought forth one« again from his vajra body, speech and. mind, this vajra vow of - all«sadhakas: 1 <

64 I will accomplish the good., bliss of body, speech and. , mind., bom from the vajra dwelling of the three secrets. II Otherwise one loses everything.•• Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this Vajra- sattva vow of all sadhakas: • ' '

Visualise a mappala at the distance of a span above your head, and imagining 0^ in the centre make the five nectars descend; by this vajra yoga, at that very moment you will be- come full of splendour and attain well-being of body, speeeh andjnind, there is no doubt. Then Vajrapapi, Lord of all Tathagatas, brought forth once again from his vajra body, speech and mind this secret of the body, speech and mind of all mantra-holders:

67 Do not perform rituals at shrines, do not recite scrip- tures, do not make mappalas, and do not worship the supremo Three Vajras.

Then Vajrapapi, Lord of all Tathagatas, brought forth .

from his vajra body, speech and mind this secret of removing, suppressing and drawing out all poisons:

68 Having placed it at the centre of a wheel, sending out white rays and garlanded with flames, visualise it yellow in colour, enveloped in yellow rays; this seed-syllable is bom V * of the threefold secret, by means of the Samaya rays of the < - ‘ Three Vajras.

Then Vajrapapi, Lord of all Tathagatas, brought forth . from his vajra body, speech and mind this circle with its vajra mantra for the protection of body, speech and mind: Gif etc.

69-70 On a piece of birch-bark draw a wheel inside a double- vajra, and putting the syllable in the centre, write the: name inside it; always visualise it completely adorned with the mantra syllables, for this is the gathering of all mantras, the dwelling of the three secrets. Then Vajrapâpi, Lord of all Tathâgatas, brought forth from his vajra body, speech and mind this vajra ointment: 71 At a crossroads, by a single tree,

in a shrine of the Mothers or a peaceful place, always put the vajra ointment there in a skull. At midnight on a night of new moon, the wise one should make a wick of human fat, blood, excrement, lotus fibres and ‘arka’ stalks, and make the vajra ointment drip down; then chanting the mantra over it a hundred and eight times he will attain threefold siddhi.

So said the Blessed One, Samantabhadra. Then all tlae Blessed Tathâgatas said to Vajrapâpi, Lord of all Tathâgatas: 0 Blessed One,* ‘with how many secret syllables will these Bodhisattva-Mahâsattvas have faith in and meditate upon this vajra practice, this secret law of all the ‘Tathâgatas? Then Vajrapâpi,

Lord of all Tathâgatas, said to the Tathâgatas: 0 Blessed Tathâgatas, those Bodhisattva- Mahâsattvas will have faith in and meditate upon the vajra practice of enlightenment of all the Tathâgatas with three secret syllables. The Tathâgatas said: With what three? r Vajradhara said: With these three: the Vajra Body of all Tathâgatas, the Vajra Speech of all Tathâgatas, and the Vajra Mind of all Tathâgatas. Then all the Tathâgatas bowed down at the feet of

Blessed Vajrapâpi and remained silent. Then Vajrapâpi, Lord of all Tathâgatas, said to all the Tathâgatas and Bodhisattvas: Formerly, 0 Blessed Tathâ- gatas, through «past ages as many as the specks of dust in the Sumeru Mountains of Buddha-lands entirely beyond expression, from:the transcendent,'perfectly enlightened^Tathägata and Arhat Dlpankara,to the fully enlightened great sage Kasyapa, it was not taught, because at that time and

that moment, Blessed Ones, sentient beings were not destined for the mean- ing of this great secret. But in this Guhyasamaja, 0 Blessed Tathagatas, they attain Buddha-enlightenment in an instant; the enlightenment which Bodhisattvas, searching and striving through ages as many as the sands.of the River Ganges, eould not attain,, is .attained in this very life by the Bodhisattva who delights in the Guhyasamäja, and he coiftnted as a Buddha among all the Tathägatas.

Then the Bodhisattvas, hearing these words of vajra speech, wept, and the Tathägatas said to the Bodhisattvas: Do not weep, 0 Blessed Bodhisattvas, do not arouse threefold sorrow. Then the Bodhisattvas said to the Tathägatas: 0 Bias- sed Tathagatas, how can we not weep and arouse threefold sor- row, since we are not destined even to hear the name of the three secret syllables! The Tat'hägatas said: Do not speak thus! 0 Family Sons, just as you have not known or heard the ordinary syllable, so also we,’ all the Tathägatas and 'all the Bodhi- sattvas, have not attained or understood these secret syllables; and why? — because of the purity c£ the three secret syllables»

Then all the Bodhisattvas remained silent, and all the Blessed Tathägatas dwelt in the vagina of the Tajra Consort of the Body, Speech and Mind of all Tathägatas. r ' Then the' Consort of the feody, Speech and Mind of all the Blessed One 'Tathägatas joyfully praised/Mahävajradhara, Lord of all 13 Tathagatas:


72 0 thou, Vajra Mind, Lord of the world,realm of beings, save me,with desire for the great aim of joy & delight; love me, 0 Father and greatest friend of beings, if you wish me to live, 0 Lord! Then Mamakf, the Consort of the Body, Speech and Mind of all Tathagatas, praised the Blessed One, Mahavajradhara, Lord of all Tathagatas, with these words of supreme worship, the joy of vajra desire:

73 0 thou, Vajra B6dy, dear to all beings, circle of command,

Teacher of the good, the aim of Buddhas« ultimate enlightenment,

with passion love me, the Samaya of Passion, if you wish me to live, 0 Lordl

Then Vajranetri, the Body, Speech and Mind of Lokesvara, praised the Blessed One, Mahavajradhara, Lord of all Tathagatas, with the sacred laws of the enjoyment of desire:

74 0 thou, Vajra Speech, merciful, good of all, always intent on the work of the world's aim, love me, 0 Samantabhadra, practice of pleasure, if you wish me to live, 0 Lord! Then the Consort of the Vajra Samaya of the Body, Speech and Mind of all Tathagatas praised the Blessed One, Mahavajradhara, Lord of all Tathagatas, with this joy of the bliss and delight- of all the Tathagatas:

75 ° thou, Vajra Desire, supreme Samaya,aim of great good, ornament of the line of Buddhas, impartially merciful, love me, who am a jewel-mine of virtues, if you wish me to live, 0 Lord!

Then the Blessed Tathâgata Vajrapâpi entered the sama- dhi called "Vajra glory of the ^enjoyment of all desires", and with the Samaya circle, enjoying the Consort of all the Tatha- gatas, was silent. Then tha whole realm of space became filled with; the seed of the Samaya Vajra Body, Speech and Mind of all Tathâgatas,tlike a jar full of vajra water, and all the sen- tient beings-born from the Samaya of the Three Bodies in that vajra realm of • space were touchedtby the vajra glory and be- came Tathâgatas, Arhats, perfect Buddhas, with the wisdom of f „ *T , the Three Vajras, and from that moment all sentient beings - - - were consecrated as Samantabhadra by the Vajra Body, Speech 'and Mind of all Tathâgatas. Then the Tathâgata Vajrapâpi said to all the Tathâgatas: 0 Blessed Tathâgatas, do you understand the sameness of all the Buddha-dharmas? Then the Tathâgatas said to Vajrapâni, Lord of all Tathâgatas: 0 Blessed One, 0 Sugata, we understand the practice of vajra wisdom, the sameness of the wisdom of all the Tathagatas.

Then all the Blessed Tathâgatas came forth from the vagina of the Consort of all Tathâgatas and said to the Blessed Tathâgata Vajrapâpi, Lord of all Tathâgatas; 0 Blessed One, 0 Sugata, how wonderful it is that Buddha-enlightenment is understood through words of passion1 Then Vajrapâpi, Lord of all Tathâgatas, said to all the Tathâgatas: Do not speak thus, 0 Blessed Tathâgatas, for all dharmas are like the Samaya of vajra space; there are no skandhas

of form, feeling, perception, impulses and consciousness, there are no senses and spheres of sense, there is ne passion, hatred and delusion, there is no Dharma and non-Dharma. Then all the Tathâgatas were silent. Then the Blessed Tathâgata Vajrapâpi said to all the Tathâgatas and Bodhisattvas: 0 Blessed Tathâgatas, reveal this

lia - secret of the Vajra Body, Speech and Mind, of all Tathagatas to all the. world-realms, for those Bodhisattvas dwelling in I ’ the ten directions are destined for this teaching of Dharma. Then Vajrapapi, Lord of all Tathagatas, said to Vajrad^arma: 0 Family Son, take this essence of the Samaya of all tin Tathagatas, for ypu are consecrated by all the Tathagatas as the Vajra Lord of Dharma. Then the Bodhisattva-Mahâsattva Vajradharma said: So be it; and he

was silent. Then all the Tathagatas made their body, speech and mind enter the three syllables of Vajrasattva; then the Tatha- gata Vairocana dwelt in the vajra body of the three realms, and meditating upon sameness with the Body of all Tathagatas was silent, and the Tathagata Vajra Speech dwelt in the vajra speech of the three realms, and meditating upon sameness with the Speech of all Tathagatas was silent, and the Tathagata Vajrapapi dwelt in the vajra mind of the three realms, and meditating upon sameness with the Mind of all Tathagatas was silent. So he said.


NOTES ON TRANSLATION

CHAPTER ONE


1 'He is Blessed, because he possesses all good fortune z (bhagyasappannatvad) and because he overcomes all opposition (asefavipakpabhadjanac ca); the Tathagatas are those who have reached the tathata, «nd the Essence of their Body, Speech and Mind is Mahavajradhara; his Consort is Wisdom (prajda), ’ who ig the vagina (bhaga) because of the overcoming of defile- ments (klesabhaftfanat).' (10b) This is Pr's basic interpretat- ion of the opening sentence,

with which it deals at great length,including the quotation of verses on the symbolic meaning of the forty Sanskrit syllables composing it. 'Good fortune' means the six or eight qualities of lordship etc.; the Tathagatas represent the five skandhas; the vagina is the ultimate truth (paramarthasatya), the Void. The whole meaning of all Tantras is said to be contained in this sentence, even in the single opening word EVAM.

2 Pr identifies them as follows: Sarvanivarapaviskambhin (here samaya refers to Akgobhya's Family, to which he belongs) K§itigarbha, Lokesvara, Vajrapapi,’ Akasagarbha, Mai trey a, Locana, MamakI, PaptJLaravasinI, Samaya-Tara, MafLjusrI, Rupa- vigaya, £abdavigaya, Gandhavigaya, Rasavigaya, Sparsavigaya, and Samantabhadr^. 1

3 The four Goddesses are interpreted as Earth, Water, Fire and a1t, and the five spheres of sense as Vairocana, Ratna- sapbhava, Amitabha, Amoghasiddhi and Akgobhya. 'The forms of the deities look as though enclosed in crystal'; the map<J.ala is filled with all the emanations of the Five Tathagatas, 'fiery sparks' are the wrathful deities; 'the moon and so on* means the mapcjalas which are imagined as

4 seats in the visualisation of the Buddhas (literally 'the bright map^ala and so on', see Ch.II note 3«) (I6b-I7a).

5 Vidya, although normally the mantra of a feminine deity (see Glossary), is interpreted here, as in Ch.II, as the mantra of Body, Speech and Mind; 0^ I? H0^; the term vidyapuru§a is explained both in Pr and in the Uttaratantra as the union of ultimate truth ('vidya paramarthasatyam') and relative truth (*puru§a£ saipvptisatyam'), which suggests that the deity is to be visualised in union with his feminine aspect, although Pr does not actually say so in this case and although, later in this chapter, the Goddesses are manifested separately. (I8b)

6 For the wisdoms of the Tathagatas see Chart; for the divine perceptions see Ch.12 verses 55-60.

7 Here and in the two following passages S and T give the colours in different order, but the correctness of T is con- firmed by PK and Tucci's "Cycle of the Guhyasamaja" •

8 Lokesvara or Avalokitesvara, the Bodhisattva emanation of Amitabha, here stands for Amitabha himself.

9 'The F«milies have the nature of the five skandhas'; ’liberation* - is 'great bliss’ (mahasukha) and 'desire' is 'the wish for -^liberation'. (23a) < ' * he Four Goddesses are now manifested: Mamaki the Consort ofAk§obhya, Locana the Consort of Vairocana, Pap<jaravadn£ the Consort of Amitabha, and Tara the

Consort of. Amoghasiddhi; in his edition, Bhattacharyya inserts an extra passage to provide a fifth Goddess (G p.8), placing Mamaki (Dve§arati) in the centre and thus being obliged to alter the directions of the others as well; Tucci, in 'Glosses on the Guhyasamaja'points out that this is unneccesary as the central Buddha is rarely shown with a partner; in any case, the Goddesses here do not appear in sexual union but singly, placed at the four corners of the mapijala.

10 II The Wrathful Ones, whose function is to guard, the mappala in the four directions, are identified as Yamantaka emanating from Vairocana, Aparajita emanating from Ratna- • - saipbhava, Hayagrlva emanating from Amitabha, and. Amytakuppali emanating from Amoghasiddhi. (24b-26b) t • -

This is perhaps the most significant and best-known verse in the whole Tantra. In quotation the first pada appears with slight variations * HL and Sek read ’ abhavabhavana bhavo*, and it is quoted in this form by Snellgrove (BV Part I, p.77); Tucci (Glosses) emends it to read 'abhavena bhavanabhavo • which corresponds to lhe T instrumental 'pas', but D has 'la' instead'of 'pas', end the meaning is not really affected; among the manuscripts the only variant is

abhavi' in C and P, a substitution of 'i* for *e* -which occurs several times; G gives the verse correctly, but; tile translation of it (intro- duction, p.xx) is rather strange; T 'bsgom par bya ba' trans- lates 'bhavya* not 'hhavana' and appears to have been taken from the Commentary, D has 'bsgom pa bsgom pa ma yin did' • The effect of the Sanskrit cannot be exactly conveyed in trans- lation, either in Tibetan or English, since it depends’on the closely

related meanings of 'bhava'— substance or material existence — and 'bhavana*— meditation or ereation, a rela- tionship which lies at the very heart of Tantric philosophy «nd practice; Pr gives four explanations of the verse (28a-b), of which the following is a summary: <'Since there is no substance' means that all moving and unmoving things have no real-phenomenal existence, it means the non-substantiality of the skandhas and the voidness of the dharmas, it

s the state of ultimate truth; there is no meditation because there is no object of meditation when all things are seen to be the mind itself; meditation which is a process of cause and effect (i.e. practice and its result) is not real since there is no such duality of cause and effect, and meditation on the

illu- sory form of a deity, which belongs to the relative truth, is not real because it is purified by the clear light, the state in which the two truths are inseparable; thus the substance of the relative truth is not substance since it has no inde^ pendent existence, and so meditation upon it is impossible for him who has entered the path of non-duality.

2 . Pr interprets this as an answer to the objection that if there is neither substance nor meditation there can be no yoga of the deity ('devatayoga'); 'substance* or the form of Maha- vajradhara comes about through the union of the two truths: 'space' is the absolute truth and 'state' Cpada', T’tshul' but D 'gnas’) is the relative truth. • (29b) <

3 'The intellectual body* ('manomayadehafl').

4 'pure in essence' means the Light (prabhasvara) and 'purified' means the body which is purified by it. (30a) CHAPTER THREE

1 *0M my own nature is the Vajra Wisdom of the Void.*

2 < The phrase 'at the centre of space* occurs throughout the Tantra when visualisations are described, it indicates that all forms arise from and return to the Void; Pr glosses it variously as 'in the heart', 'in the Light', 'in the Source of' Dharmas (dharmodaye ) * , etc.

Pr: when the whole circle of deities has been visualised, visualise yourself in the centre as the Lord, and then visu- alise the Five Tathagatas as transformations of Vajradhara, who is Body, Speech and Mind. T contains an extra half-line (see T

3 notes), which corresponds to & possible original Sanskrit version (see S notes), but which does not appear in Pr (nor is it translated in D, see Appendix); Pr interprets 'saphara' as Vajradhara. (31b).

4 Vajradhara is visualised in the form of the Five Tatha- ? gatas: these are, according to their colours, although the symbols they hold are not entirely consistent with the usual iconography, Atagobhya, Vairocana, Ratnasapbhava, Amoghasiddhi, Amitabha, and Amoghasiddhi for the second time — here appear- ing with all the five, colours in his. capacity to fulfil the aims of the whole world and lead all beings to perfection. (32 a).

5 'Of my own nature is the Dharaae-realm. *

6 'By means of yoga* means with the particular yoga of f your Family, and 'jewel* means that Family's emblem, which is i called a jewel because it is very precious. (33b). This is the 'subtle yoga* (sSsgmayoga) which is treated more fully in Ch. 6 (see Ch.6 note 10), taught

'in order to still the mind'; Pr interprets the passage at length in terms of. prapayama, visu- alisation and sexual yoga (33b-34b)Z 1 Pr interprets the yoga mapcjala as the double-vajra map<jala of Amoghasiddhi ('yogamaptjalam visvavajram*) , who is like space, thus making a set of four: Vairocana, Amitabha, Ratnasapbhava and Amoghasiddhi, corresponding to the four element maptjalas which are closely connected with sukpmayoga. Two interpretations of the final verse are given: the o-rdtnary meaning (neyartha) • is that the previously visualised Buddhas are transformed into AApobhya, the Vajra; and the real meaning (nltartha) is that the four maptjalas are the four elements, which arise from the Vajra or Light (prabhasvara) • (34b-35b).


CHAPTER FOUR


1 ' 'The twenty rituals for purifying the site etc.';'the. symbols' are emblems of the Families, vajra, wheel, lotus,etc. (37a).

2 Amptakup^Lali (bdud rtsi fckhyil pa), his vajra is the double-vajra of the Samaya Family. This whole passage is a repetition of the map<J.ala in the first Chapter, except that the positions of Mamaki (the vajra) and Locanä (the eye) are reversed so that they are situated next to their usual part- ners (Mamaki with Ratnasapbhava since Ak§obhya is in the . centre). (37b-38a).

3 'The Buddhas are the skandhas , form etc., and the Bodhi- sattvas are the ay at anas (the senses and their spheres of action), the eye etc.' According to the ordinary meaning, the girl is a girl of the yogin's Family, but the real meaning is that she is the Dharmadhatu; the real meaning of the five ' nectars

(paficampta) is: excrement is meditation on the. objects of sense (vipaya), urine is the wisdom-form of the organs of sense (jfianendriya), semenT is the pure Dharma-nature (visuddhi- dharmata), and blood is all-knowing wisdom; whatever things are meditated upon are the deities, and the offering is the reali- sation of their unsubstantiality. (38a-39b). CHAPTER FIVE

I Pr describes this speech as 'teaching in words which are opposed to the world' ('lokaviruOöäläpena'): captjLala (the most despised caste, originating from, a südra father and brabmapa mother) is given as an example of those who are scorned because of their birth, and vepukära (a flute-player?) as representative of those who are despised because of their occupation; destroy- ing life means realising the unsubstantiality of the dharmas, lying means the doctrine of dependence and arising, coveting/*7 the wealth of others means obtaining the wisdom of the Buddhas, attachment to sensual desires means

continual absorption in that which is (tathatâ), becoming of one nature with it, eat- ing excrement and urine means calming the objects and organs of sense; the 'mother, sister and daughter* are th'» Goddesses of the Families, and the 'Mother of the Buddha' is Prajha- pâramitâ, — here Pr quotes a sloka reminiscent of Hindu trad- ition: 'hçdayasthâ mahâdevl ÿogino yogadhâripl / jananl sarva- buddhânâip vajradhâtvlsvarî smptâ //' 'the great Goddess dwel- ling in the heart, sustainer of the yogin's practice,-the( Mother of all Buddhas, she is called Lady of the Vajra Realm.' Here, and frequently throughout the Tantra, 'wisdom' and its synonyms are interpreted as the rnudra, so that 'the wise One* means the yogin who has a partner. (<0b-42a). CHAPTER SIX . e

1 ? Oy my own nature is the Vajra Mind of all Tathagatas.'

2 'OM my own nature is the Vajra Body of all Tathâgatas.'

3 'OM my own nature is the Vajra Speech of all Tathâgatas.'


4 The 'dwelling" is the body,* which contains the Three Vajras of Body, Speech and Mind, and has the nature 'of', the Three Tathâgatas; it is secret because it is not'understood by srâvakas and so on; one should create or bless it with these three mantras in the head* throat and heart. According to the real meaning (nîtârtha) the 'dwelling* is the absolute truth. (46b-47a). <

5 *0¥ my own nature is the Vajra Passion of all Tathâgatas.'

6 'Oy.my own nature is the Vajra Worship of all Tathâgatas.'

Pr: .'after blessing himself in body, speech and mind, he takes the girl of his Family'and embraces her, saying the ' anu- râgapa' mantra, and after union with her he performs the worship of the. Tathâgatas. ' This is also called supreme worship and

secret worship, and is described as the purification of the senses by experiencing their non-substantiality. (47b)«

8 Here G, C and P have an extra mantra (see S notes): 'OM my own nature is the Vajra Body, Speech and Mind of all Tathagatas.’

9 Neither Tibetan version agrees grammatically with the Sanskrit, and Pr gives an interpretation which cannot suit ??? Tibetan: the subject of 1 coditafc' is to be understood 'as Vajrasattva, and 'vaca' 'is' taken as instrumental although in the next sloka it is regarded as a nominal stem; 'manasi' is interpreted as ’in the heart’ ('hpdi'), which in the light of D (see Appendix) might be a better translation. In any case the general meaning is clear: by means of mantra the yogin arouses Vajrasattva, that is. to say, he himself is aroused in his own Vajra nature. (48a).

10 The ’subtle yoga', already mentioned in Chapter Three, is. ' concerned with knowledge of the vital breath (vayu)1'; it is, also called 'the essence of prapayama and the essence of 'mantra'; it is through this yoga that the 'internal wisdom and means' ('adhyatmikaprajdopaya') are fused 'In the fire of great passion'('maharaganale'), and from this union is produced the drop (bindu) of bodhicitta, which, for the yogins of the ut- pattikrama, contains all

the moving and unmoving beings of the three worlds and for those of the nigpannakrama consists of t£e Five Buddhas; this yoga combines meditation on the mapfla- las of the Five Buddhas, who are the five skandhas, with those .of the Four Goddesses, who are the four elements. It is dealt with in the Uttaratantra and in several places in Pr«. 1 Pr: 'for teaching how to produce the four mapflalas.' They are identified as follows: "sun* is the red fire mapflala, 'moon* is the water mapflala whose nature is bright (T reads ’gsal ba^’i dkyil ^khor’., which always means the moon mapflala,

11 so it seems reasonable to emend 'cakra' in the USS to Pr's . 'candra' — see S notes«), 'jewel* is the earth map<J.alal of Ratnasapbhava, and the'map^ala of light’ is the black air map^ala'. Between slokas 12 and 13* the MSS have an extra sloka (see S notes): 'At the centre of space imagine thb lotus mapgala, and visualise the Lord of Vajra Passion, the colour of the ruby.' This gives the set of five instead of four, taking the sun and moon as. the map^alas of Akgbbhya and Vairocana, which is quite acceptable. (5Ia-b).

12 'Primary yoga is the three syllables, consisting of * emanation, gathering together and remaining still.' (51b).

13 Eating these different kinds of meat is interpreted as offering them to the Wrathful Deities' of the different Families, human flesh is for the Vajra Family but the others are not specified (52b). ' ' I# 'The work of one who- does not return, the ripening and releasing of,beings.' (53b).

15 A difficult phrase, which occurs again in Ch 13 sloka86 with a different explanation and'Tibetan translation. Here Pr explains 'coditab' as 'aroused by external diagrams (yantra) and gestures (mudrâ)', — these rituals are « treated in great détail later in the Tantra; the passive participle appears to be taken as having an active meaning, which occurs fairly frequently, for example in the commentary to sloka 3 of this chapter, which may be accounted for by the identification of the yogin and the deity which makes distinction between subject and objedt irrelevant; from the Sanskrit only, it would seem better to read 'darsanena eva* rather than 'darsane na eva*, but this conflicts with both T and Pr. (53b).

CHAPTER SEVEN

1 'the. enjoyment of all desireb' means the experiencing of the sense-objects such' as form etc.,. uniting the object and. organ of sense so that there is no duality (55a)«

2 'threefold' is interpreted as 'lowtest, medium and high- est', and there a verse in the Uttaratantra which describes the sense-desires as consisting of pleasure, pain and a combination of both ('rupasabdadayab kamafc sukhadu^khobhayatmakaty'). .'That itself' is first interpreted as the threefold form, sound and so on, and secondly as the yogin himself. (57b-59a).

3 'the deities' are interpreted firstly as the Prajftas Locana and so on, and secondly as the triad of knowledge (vijfianatrayam) .

4 Here Samaya is the mahamudra form of the Deity; the se- quence of these six 'recollections' leads up to the yogin's complete identification with the Deity, after which he performs the ritual of union accompanied by. the mantras. (60a-6Ib).’

5 Pr: the sense-objects in their three aspects as pleasant, unpleasant and mixed are the 'foundations', because they give rise to the 'blessing' which is the triad of Passion, Hatred and Delusion (60b).

6 Pr: 'The 'bhaga' is the absolute truth, and the 'linga' is that which is absorbed within it ('lxyate'), the relative truth.' (61b). Here I follow the Tibetan translators in keep- ing the Sanskrit words in order to emphasise their symbolic significance.

7 Here 'vajra' is interpreted as the.tongue, and ’lotus' as the palate; these are pressed'together in the practice of pyanayama, and the 'seed'., which is nectar (ampta), flows down from the top of the brain at the moment of consecration. (62b). 'samaya' is here interpreted as the union of wisdom and means; to drink semen means to place the skandhas in the abso-

8 lute truth, and. its result is the form of Vajrasattva purified, by the Light; the Tathagatas are the skandhas, their slaying is their non-substantiality, taking place in prapayama. (64a) • CHAPTER EIGHT X This Chapter is concerned, with the secret consecration (guhyabhigeka) which is the result of the secret or supreme worship; Ratnaketu's name is accordingly interpreted as’ratna' meaning bodhieitta plus ’ketu’ meaning vajra, and he is called 'bhagavan* because he is resting in the bhaga through desire for the consecration of bodhieitta (6?a). (See next note.)

2 Pr: ’Tajra' is the absolute and 'Jewel* the relative truth (68b). ? •

3 The meaning of this line is obscure. Pr interprets 'twenty-five* as consisting of the twenty-five deities, — the word 'year* does not appear in the Sanskrit although it does in'the Tibetan; for 'animals*,Pt says the word« is used because it means 'sideways' or 'on the side* ('sabdasya parsva- vacitvat') — 'tiryac* meaning 'horizontal' or ’crooked' also signifies 'animal* — and that one should understand(gph) all < * 1 » •the other deities in the map^Lala as Mahavajradhara since they are transformations of him (69a); the probable meaning of the whole line is that the yogin should visualise his partner as containing within her the entire maptjala.

4 * Pr:*the mantra-practiser*, but T not very satisfactory.

5 This is the usual order of the five centres, correspond- ing to the syllables 0¥ I? Ufty SVi Hi; the text gives synonyms in a different order, which Pr interprets in what appears to c be an unneccesarily complicated way, but'with the same .final* result« (69b). ’

6 In translating these three slokas I have followed the order of Pr’s explanation rather than that of the text (70a). 7

Pr: the five padmas and five utpalas mean the ten kinds of vital breath (vayu), the three jasmines are the essences of the Three Vajras, and the four other flowers are the Four God- desses with their magwJLalas of the elements; the yogin offers them by 'placing them in the state of non-substantiality’(70a). 8 Here the 'foundation of blessing' is interpreted as the mantras 0^ etc., which are the bases of Vairocana and so on; the yogin visualises the body of the mudra as this foundation. (72b).


1 The maptjalas are all visualised as the mahamudra form of Vajradhara, and are then transformed into the Five’Buddhas.

2 'the threefold-vajra' is body, speech and mind; the yogin steals the jewels, which are the essence of the Buddhas, by drawing them towards his tongue on the five rays of light (74t).

3 Pr: 'the creation of the Deity's form' (75h); this is the fourfold process also called the four vajras, described in the • i i > t Uttaratantra: 'first the realisation of the Void, second the concentration of the seed, third the creation of the image,and fourth the placing of the syllable.*

4 'the dwellings of the Jinas' are all sentient beings;the meaning of this meditation is to understand that all the dharmas are false because they are like an illusion (76a)* CHAPTER TEN ...

1 Pr: 'without the distinction 'this is body*,'this is speech*,*this is mind', and without mutual support, having the same flavour ... * (82a)*

2 'Paramita* is Locana and so on, 'Mantra* is Vairocana and so on (82a).

3 'mapcjala* is interpreted as the mapjala of one's own body, and 'vajra' as one's own mind (84b).

4 Pr interprets: visualise first the deities of the' mapflala, the samaya-beings, then in their hearts the very small wisdom- beings (jflanasattva), then in the 'heart-moon' of each wisdom- being the word Htty which is .the samadhi-being. Elsewhere however this visualisation is described as being in the heart of the yogin, who is identified with the samaya-being, 'and this rendering agrees better with the Tibetan (but see Appendix for the D Version which agrees with Pr). These three are’ the three vajras which are then imagined as a hook to arouse whichever deity is the object of the practice (sadhyadevata). (85a-b).

5 Pr: 'Just as. .an actor in a play is imagined to be Indra and so on by means of his .costume, so here the one mind is imagined to be the practiser, the practice and the object of the practice.1 (86a).

6 Jl phrase which occurs several times in slightly differing forms, and with two distinct interpretations; here Pr says it is given as an answer to the question 'what happens to the sadhaka if he fails?', and his delusion is the thought 'these are Tathagatas, I am the natural self'; that is to say, if the sadhaka feel's a sense of duality his purpose will not be - - accomplished. (86b).

7 'uniting the two truths'; 'all beings' are the sadhaka, sadhya and so on, or else- the worldly1 and transcendent siddhis. (87a). . .

8 . The -Sanskrit, two Tibetan versions, and Pr are at over this line, hence the ambiguity of the' translation. three beingsCHAPTER ELEVEN

1 . 'vajra wisdom' is the sadhaka, sometimes this term is used particularly of the yogin of Ak?obhya, the Vajra, but it is also interpreted as 'the' sadhaka established in the samadhi of. the process of realisation (ni?pannakrama)', i.e. identified with the Wisdom-being.

2 e'Vajras' the first time is interpreted as the Four God- desses, and the second time as Tathagatas (89a).

3 The'Vajra map^ala* is. the sun, the 'bright map^ala' is the moon, and the 'Dharma mapqlala' is the lotus (89b).

4 . Pr elaborates this process: for the yogin of Vairocana,— first visualsie the sun, moon and lotus map^alas, which merge together into the bright (moon) mapjnla, on top of this place the three syllables which are then transformed into a wheel, and this in turn is transformed into the. samaya-being, Vairo- cana; in his heart visualise the wisdom-being, and in his heart the syllable 0¥, the samadhi-being (91a).

5 The expression 'three vajra kalpas' occurs frequently, sometimes interpreted simply as a period 'of time during which the effect of the practice will endure, and sometimes person- ified as Vajradhara, so that the meaning becomes 'remain as Vajradhara'; sometimes the wording is 'trikalpasamayam*, where again the double interpretation 'is possible, 'samaya' meaning . either 'time' or 'Samaya' as a deity. The plural verb is inter- preted as singular ('ti§tbeyut ti§j;het').

6 The Samaya .of Speech (Amitabha) is the samadhi-being^ Pr has 'paicakam' for 'prapaxlcakam', and says that that the three 'beings' are to be combined into one and by this method the Five Tathagatas are piled together; T is closer to Pr, but 'mchog' probably corresponds to^the Sanskrit 'pra-'» which is found in all the MSS, although the word 'prapaHcakam' has a quite different meaning ('manifestation', 'development',etc.).Here'Vajras' refers to the Family of Akgobhya, who is .

1 their.Jina; his 'dwelling1 is the mahamudra form (92a).

7 'wisdom' is interpreted as 'the moving and unmoving', and its map<J.ala is the three worlds; the yogin 'makes all beings unsubstantial* by placing KHAy, the mantra of space,'- on their bodies; he becomes invisible to the Buddhas because z z he is identical with them- (92b-93a).

8 From T', but all £ read HOy and Pr has HA? ; it is called ? ' 'a section of prapayama' and means 'inexpressible* (93b).

9 The Buddha-perceptions are'the divine eye and so on', - see Chapter 12, slokas 53-39; these do not in fact correspond to the five senses, but they are interpreted as such in the following verses (slokas 25-34)J 'Wisdom OM* is the seed- syllable which produces Vajrapapi, symbolising the sense of hearing; 'Jewel oy is Akasagarbia, the sense of smell; 'Dharma Oy* is Lokesvara, the sbnse of taste; 'Samaya oy is Sarvani- varapaviskambhin, the sense of touch; and'OM of the Three Bodies' is Vairocana (here the Buddha is named instead of the Bodhisattva), the sense of sight. (94b-97a). '

10 Here T has 'dpag med1 (Amita) instead ol-'ketu'; this appears to have been taken from the commentary, which speaks of him as 'existing in many world-realms' — the Sanskrit 'aneka* ('many') is translated into Tibetan as 'dpag tu med pa* (' limitless'), then explained in the 'Tibetan version as meanings Ratnaketu; D however has 'rdo rje gsum gyi tog'.' In all these verses the names of the Buddhas are interpreted aS Mahavajra- dhara, and 'the Three Vajra Samayas* as the appropriate sense- object in its threefold aspect (see Ch.7), experienced in a * "

divine or transcendent form. (95a-b). ’'five-pointed vajra' means the five sense-organs, and 'five places* the sense-objects (98a). k/6^ '

1 . Here the mantra is the wisdom-being, and consciousness (vijfLana), or mind (citta, vajra), is the samadhi-being, ’like1 a drop* and ’having the nature of the three worlds' (98b).

12 'suppression' is equivalent to dhärapä, the fourth stage ofcthe; six stages of yoga, in which certain signs (nimitta) appear (these are described in the Uttaratantra), associated with the Light (prabhäsvara). (99a).' lj Mahäyajradhara, who 'thinks of ('kalpayati', 'rtogpa') or creates the aim of the world with his body, speech and m-ind1 (99b)7

1 Pr: 'visualise Mafijuvajra not only in your own body, speech and mind, but also with emanations into the body,speech and mind of the three worlds' (100b).

2 Here the MSS read 'siddhätmä' ('perfected'); Pr has ' 'suddhätmä' — 'because of the body being like an illusion' ('mayopamadehatvat'); the 'brilliant light' comes from the wisdom-body, and the 'adornments' are the thirty-two marks of a 'Great Man* or Buddha. (IOIa)j 1

3 The 'three metals* are gold, silver and copper, inter- preted as thethree'lights' (abhäsatraya); the 'five sacred , substances' ('vipmütra-') are the five objects'and organs of' sense; the 'Three Vajras* means the mind, and 'mouth* is the Light (IOIa).e

4 From the Sanskrit; here the Tibetan has no equivalent to 'tasya', and would mean 'so many women will become full of virtues*.

5 Pr interprets '-ätmä' as plural, and has 'sthäpayanti* for *sapsthäpayati': the 'pure ones' are the Buddhas of the Lotus Family in the form of means (upäya), and 'supreme wor- ship'is the Goddesses in the form of wisdom (präjžta), — these yagbar of 'mantraa1 and 'mudras' consecrate the sadhaka with the nature of his own Lord (’ svadhipatitvena sadhakam abhi— §ifLcantfti ') • (I02a). ’ ?

7 Vairocana.

8 The double-vajra mapcjala.

9 The Goddesses, and in the next verse, the Tak^pis.

10 'Mahavajradhara, who gives birth to the forms of Vairocana and so on'; the expression ' sarvakaravaropetam' occurs frequent- { 17, «nd indicates that the deity in- question is conceived as of the totality of the five aspects^Buddhahood. (IO<b).

11 ( , These terms are elaborated in the Uttaratantra, and are dealt with at great length in Pr; they constitute the means (upaya) to enlightenment. Seva (meaning 'service', 'worship') . is of two kinds: ordinary (samanya) and supreme (uttama); AT-dina-ry seva is the visualisation process known as the 'four vajras', and supreme seva is the yoga of six stages (§a<Janga), which, is also- called 'nectar of wisdom*; Pr describes seva as 'the purified form of the deity', 'contemplation of the Void' pud 'contemplation of the enlightenment-mind'. Upasadhana is a continuation of this process, the visualisation of the

deity in the yogin's heart, described in idle previous Chapter, and its worship; sadhana is the .creation of the wisdom and samadhi- beings, it is performed with the enjoyment of all the senses, with the practice of .hafchayoga, with the four'Acts and all the other rituals described in the Tantra, and it results in the attainment of the Vajra Body, Speech and Mind; mahasadhana is the final consecration, peace, the accomplishment of the aim of others. (I08b-II3a). - '

12 Following Pr, which has 'seva' as subject and reads 'kartavya*, although T translates as though seva is part of a compound (D is like Pr, see Appendix); there is little differ- ence in the sense.

Here ‘the four times’ is interpreted as the Four Goddes- ses, «nd their 'practice* is 'delighting them with embraces and so on'; 'in the five places' means combined, with the

Ip The MSS show considerable confusion in the following verses; some older versions must have contained a sloka giving the result of the vows (’... they grant him their blessing.'), and this is translated in the Tibetan, however the reading I PK> have adopted is according to Pr^and also D (see Appendix), and it is the version which emerges most clearly from the manu- scripts available to me. (Il4a-b).

13 Here the interpretation is: if,through not obtaining in- struction, the yogin of Vairocana, Amitabha or Akçobhya thinks of these blessings of Body, Speech and Mind as separate, he will become far from the process of realisation. (II5a). CHAPTER THIRTEEN

1 'non-dual wisdom' ('jfiânavajram advayajnânam'). Several expressions in the following verses are interpreted as meaning the non-duality of the two truths.

2 Following the Sanskrit order; the Tibetan transfers its translation of 'bhâçasva bhagavan', which appears to refer only to sloka 5, to the .end of sloka 8, thus displacing a half- line in each verse.

3 'all mantras' are 'the serpents and so on', and their 'manning' is 'the three syllables’: the sense seems«to be that all mantras are in essence the Three VajrasOM ÂÇ HUM; 'mantra-placing' (nyâsa) is the visualisation of these mantras in body, speech and. mind, which are the 'three divisions',all contained in Vajradhara. (II7a).

5 . The sadhaka 'established in the samadhi of the stage of realisation'; 'supreme worship' is 'the worship of the Body, Speech and Mind of all the Buddhas in the three worlds'. (II7b).

6 'the steady Vajra* is interpreted as the Vajra essence of Ak^obhya, the yogin should 'search into the real nature of mind' (II8a-b). . '


7 Here 'mapcjala' means the yoginjs.body and 'vajra' his tongue (II8b). (See Appendix for D which is better.)


8 'Neuter' is explained as 'non-substantial', it«is in the centre because'it the Essence or heart of the Tathagatas (II9a); it should be noted that just as delusion (moha) is defined as a mixture of aversion and attraction, so the con- cept of neuter embraces the qualities of both male and female, not the absence of both but their union. half-

9 'passion* is qualified by the quotation of a/verse which appears in the Hevajra Tantra (HV I,viii,35)• 'neither passion nor the absence of passion nor a middle state* ('na rago na viragas ca madhyama nopalabhyate'); and its 'meaning* is interpreted as 'understanding it as it is'. (II9b).

10 Again the process of visualising the three sattvas: in the heart of the sadhaka identified with the Samaya-being is the Wisdom-being, and-in his heart the appropriate symbol (wheel etc.) resting on its masala, then at the centre of that is the mantra or Samadhi-beingj ^hese visualisations are preparatory to performing various rituals, and the 'moaning1 of the mantras refers to the actions they each accomplish. (i20b-I2Ia).

11 1 'twofold* refers to the two stages, that of creation and that of realisation;'emation and withdrawal* belong to the stage of creation. (I2Ia-b). *


12 Following S and Pr, although T reverses the objective and instrumental, but D confirms this interprétation (see Appendix) . 13 The mantra is the Samâdhi-being, their meanings are the Acts which follow: here the deities and mapflalas do not enn-Po-rm to the usual scheme in the case of prosperity aqd subjugation; for prosperity, Pr reads 'vairocanapadam' in place of 'padmavajripafc' and interprets it as méaning Ratna- ketu, while for subjugation it has 'padmavajripàfl' which is normal. (I22a). 1

14 Following T. The Sanskrit 'sapputa' is problematic; it occurs several times in descriptions of rituals in the Commen- tary and in the text itself, and seems to represent the object (sadhya), possibly in the form of two diagrams or images (yantra) joined together, or else as a covered vessel; here it clearly stands for the 'enemy*. Unfortunately the photo- graphed Pr is almost illegible here, and the Tibetan version does not exactly follow it, but there appear to be two sepa- rate stages: firstly visualising the enemy killing other sentient beings who are to be regarded as potential Buddhas (Pr has 'ripupa* or possibly 'ripûpâp', which may be meant as a variant to 'sappu-fca'), and then destroying the enemy by the ritual of separating the supputa (T: kha sbyar dbye ba). (I22b) Also see note 23, and Ch.l4 si oka 25*

15 Following T, but see Appendix for D which is closer to S. The Commentary is again almost illegible, but seems to giye a combination of both versions; as it stands, S does not make much sense. (I23b-I24a).

16 Following T, which suggests a Sanskrit reading ' sçpvantu sarvabuddhâ mâ(p)*..., Pr however has'-âtmâ* which is inter- preted as plural; 'sphàrayâmi' is interpreted not in the usual

way (’send, out emanations') for which the Tibetan would, be t tii 'spro ba', but as 'curplkaromi* ('pulverise'). (124b). i

18 Pr: 'the wrathful deities in the upper region*; this is the ninth of the ten directions, containing eight U?pl?a deities corresponding to the eight directions on the horizon- tal plane. See slokas 156—158. These deities are described

in IBI pp.299-302.

19 'Dharma Body* is here interpreted as the yogin's own purified form, which is the unity of the Three Bodies, and this is then visualised as the basis for the following medi- tation in which the mind ('the Wisdom-being'), body ('the dwelling') «nd speech ('the mantra-syllable’) are seen to be simply appearances of Mind, like an illusion. (126a).

20 In all these rituals the yogin must identify himself

with'Vajras attva, who is then transformed into the particular deity to be invoked for the action. Pr interprets 'the Buddhas' as the five elements, from amongst which the maptjala of water is to be used in this case; 'with both feet together' means realising the unity of the two truths; 'on the enemy's head' — in

literally 'on his head': here andXthe following passages 'he' ? I

refers to the object of the ritual (sadhya), whether he is to be killed, attracted, cured etc. (126a-b). 19r The masala of water, for the peaceful Acts.


20 Pr: 'This combines the two meditations of Ratnasajpbhava and Amitabha.' Rantasaqibhava has the earth map/Jala, and his Consort Mamaki is the colour of the yellow jewel; Amitabha's fire map^ala should also be visualised, and his Consort !

Pap^ara is the colour of the red Wishing-jem (although the Wishing-jem often in fact refers to Eatnasajpbhava). ((129b).


21 The mapcjala of air, marked with a vajra ('vajralak^itaqi). In it one places Khavajra, who is Ak$obhya, and he who is pre- ceded by Dharma, or Amitabha,— i.e. 'Amoghasiddhi (I30a-b).

22 This line is similar to Ch. 6 sloka 2#, but here Pr interprets 'codita^' as 'ca uditafc';- it ip not clear which , verb 'darsanenaiva' qualifies. (I30b).

23 Pr has 'riprap' for 'ripaval?'; the nominative may per- haps be explained by the demand of the metre and by its prox- imity to the nominative in the next line ('apakari'), which is interpreted as 'thinking "he is a killer of all the Buddhas, all beings"' ('sarvabuddhanaip sarvasattvanap so'pakariti dhyatva'). Pr says the enemy is to be visualised 'udghatita- sa^putap' (T: 'dgra bo^i kha sbyar phye bar bsgom mo'), see note 13- (I3Ia).

24 Mamaki is called 'Eye of Vajra Space' in S, but 'Space- born Eye' in T, while Paptjara is called 'Eye of Vajra Speech' in S and 'Water-born Eye' in T (which suggests readings of 'khaja-' and 'abja-'); Space in either case is Ak§obhya, and 'water-born' can mean lotus, which, like speech, represents Amitabha. S gives the colours of their faces in the wrong order. Tara is here called Vidya; I have given all four their I	’ most usual names because of the confusion between S and T. (I32a).
   

25 Pr: 'the Buddha' is Mahavajradhara, and the masalas in these visualisations are interpreted as the 'three lights' (abhasatrayam), the 'three knowledges', the 'three voids', the basis of the stage of realisation.

26 This refers to Mamaki (Khavajra) in her double function as Consort of ik§obhya (Space) and of Ratnasaipbhava (Jewel). (I33b).

2? Pr: 'the maptjala of the attainment of wisdom and means'.

28 The sadhaka; in this and the following passages the Sanskrit MSS show no consistency in their singular and plural terminations, so I have followed the Tibetan (even Pr disre- gards such distinctions,' and has, for instance 'sadhaka^ ... nandanti').

30 This line does not occur in S.

31 Here the deities are personified)in one collec- tive deity, called 'Circle of Vidyas', which Pr explains as comprising all the worldly siddhis; this deity appears in verset 107 as Ekak§ara or Maha-U§jjl§a. (I35a).

32 'suppression': see Chapter II note I4; here however it is interpreted as the rituals of killing and so on, by means of which the condition of suppression is brought about, through the samadhis of the wrathful deities; the true meaning (nftartha) is that the skandhas (the Buddhas) are immersed in the absolute truth. (I35b-I36a).


1 Pr: 'The Goddesses'. First is Locana of the Tathagata Family; the 'Vajra Buddha* (vprse I), is Vairocana. Second is MamakI of the Vajra Family, who is also to be considered as the Goddess of the Jewel Family. Third is Papcjaravasini of r the Lotus Family; 'Dharma Body' here refers to Amitabha. Fourth is Tara of the Samaya Family, 'Samaya-beings' also used in an (verse 7) unusual way; 'Vajra Body'Xis interpreted here as Amoghasiddhi. (I37a-I39a).


2 Pr: Hayagriva, because he is born from Amitabha, the lotus (143a).


3 The origin of all poison, which was produced from the churn! ng of the ocean by the gods and demons and was then f swallowed by Siva; its colour is blue.


4 Here Pr explains 'sajpufakayena sappufcayantrepa ••«' 4 nd describes the ritual as follows: draw the image, of the sadhya with yellow pigment on a leaf, write his name on it, then cover it with another 'yantra' and tread on it with your foot marked with 4 vajra hpok, reciting the jnantra. (148b)., Also see Chapter 13 sloka 44, note 13.

3 According to Pr’B interpretation, although the compound '-padakrantam* usually has the object rather than the subject as its first member: 'Vajrasattva* is the yogin's wisdom- being, his feet are the rays of light which stream out and encircle the wisdom-being of the object (sadhya), the 'lord of all Tathagatas', who is then drawn in with the hook and ' bound with the noose. The ritual of capturing as described a little later in the Commentary, as with most of the other rituals in this Chapter, involves treading on the image of the sadhya, which is generally drawn on a skull; presumably the above interpretation is the symbolic meaning of the action rather than of the actual words. (149a).


6 Both Ekaja^a and Bhyku^i are generally regarded as emanations of Amitabha, and are sb described in SM and IBI, but here Pr interprets 'Speech' as Amoghasiddhi; I have gone against the majority of the texts and followed B and D (see Appendix) in omitting the name of Aparajita, since there seems to be no reason whatever for connecting him with the goddess Ekajata. (I5Ia).


7 This line does not appear in either Tibetan version.


8 'the Mothers' are named as the Goddesses Brahmapl, Vaigpavi, Rudrapi, IndrapI, Kauberf, Varahi and Camupfli.

9 Tibetan 'tsham nam* is an unusual word,* and in the Peking blockprint looks like 'tsham dam'; approximations to both appear in the dictionaries, with various and sometimes contradictory meanings', the most likely are Das: 'tshorn rnams' — 'wrathful attitude', and the Tibetan/Chinese Dict- ionary: 'tsham rnams — £jigs stans £jigs par byed pafli gzi'; the corresponding Sanskrit 'ak§epa* has a wide range of mean- ings; Pr interprets it in the three relevant passages as •cutting off


11 ,According to Pr; in the familiar expression '-pada- krantam', 'pada* is here taken to mean 'place* or 'dwelling*, i.e. the sadhya's body, speech and mind centres in verses 66, 68 and 70 respectively. The first lines of these three verses are interpreted as, the ritual of sexual union, in which the whole action takes place, but they could also be understood as gestures or positions of the hands in which the dagger is held. (I55b-I57a).


1 Here I have translated 'sadhayet* as 'perform the practice', as such a generalised expression may include the implication of a successful result, its usual meaning, al- though Pr interprets it more narrowly as 'instruct' the mudra; 'special* translates 'visegatab’» which generally in this text refers to the distinction between the practices of the different Families. I have simplified the epithets of the mudra, — in verses 2 and 7 'mahatmanab' appears to refer to her father rather than to her, it is interpreted as 'having the virtues of faith etc.'; 'every quality' means auspicious physical qualities, and 'every adornment* means the skills of love. (I58a-b).

2 This passage refers to the stage of realisation, while the previous instructions were for the stage of creation; 'Dharma' is interpreted as the yoga of realisation ('nigpanna- ’yoga') and 'Vajra' indicates its indestructibility; Pr explains , the ritual as the union of Wisdom and Means, the disappearance f ,of ignorance, and the realisation of the four Voids, symbolised by the four castes; 'the secret* is Mahavajradhara. (I60a).

3 'storms', consisting of 'wind, thunder and lightning, hallstQnes and so on*, caused by the serpents and other obstruct- ing deities; the gesture of the 'fang* is directed particularly

4 against serpents; 'the Enenmy of Evil' is Hayagriva;'Buddhas 'and Bodhisattvas' are the yogin's mantras and other people's 'mantras, which have caused the obstructions. (I63b).

5 'the four places of Locana and so on'; the yogin him- self is in the centre as Mahavajradhara; 'the lotus' is the lotus of his heart. This whole practice belongs to the stage of realisation. (I64a).

6 The siddhi of invisibility, which has been mentioned before and is treated more fully here, is interpreted as 'abandoning the natural self'; the Bodhisattva MafijusrI is particularly associated with this siddhi. ((I64b).

7 From Pr ( * sarävasaqipute kapalassuppu^e') ; in sloka 40 however, 'saqipu^a' is translated by Tibetan 'sbyor ba', here meaning sexual union, and I have translated with a combination of both, in accordance with Pr's explanation; only fragments of the ritual are given in each verse of the text: in each case the pill should be mixed with the five nectars,kept in the skull, and put into the yogin's mouth after union with the mudrä. (I65a-b).


8 'Vajra of Beings' is interpreted as Ak§obhya, and 'Enlightenment of the Buddha' as Vairocana; this passage refers to the moment of consecration when the sadhaka id pervaded with bliss. (I67a).

9 'the Work of Speech' is Amitabha (I68a).

10 This is the process by which a deity enters into the yogin, who is describes as the 'vessel'; according to Pr, it is preceded by meditation to purify the vessel, then 'arousing* is described as 'flying up, trembling and moving'; 'fixation' is 'a fixed state, like a post, with steady nature, after ^having abandoned the natural self'; 'great -divinity' is when the deity has entered the vessel, and 'the noble stage' is


1expounding the truth of transcendence and so on*, t have translated 'noble stage' from the S 'Aryabhauma', although T has 'typhags las', and Pr 'aryapatha* and ’bphags lam', D however has 'Ijiphags pa£i sa'. (168b).

11 T leaves out the 'hundred*, probably having read 'japa' for lsata','but it is retained in Pr and D.

12 According’to Pr, the mantra containing the poison will rise up from between the feet where it was deposited in the previous action^ enter the body*and ascend through the four lower centres (padma) to the throat, from where it is vomited. (I75a.)*(See Appendix for D, which is closer to S.)

13 Sickness(Caused by'faulis (doga) or by magic acts.

14 ' The 'two ways* are with signs (nimitta) and without signs; 'Buddhas' are interpreted as the sadhakas who practise mantra, and 'Bodhisattvas’ as those who are 'intent on the innermost self' ('adhyatmapar ayanafl’). (177b).

15 In this sloka the Tibetan and Sanskrit show slight differences (also see Appendix for D), but the meaning is not much affedted; Pr has a combination of both, 'dontemplation* ('nidhyapti') is explained as examining and understanding the nature of mind at the time of'dreaming, and thus attaining the realisation that the dharmas do not exist outside the mind. (I79a). -

16 This sentence is omitted in T. There are several other minor omissions and .differences in the prose passage, most of whidh are closer to the Sanskrit in D.

I S reads 'rdd rje* ('vajra') for 'magflala' in verses I and 7. In these two magflalas, of Body and of Speech, the place at the centre is occupied by the teacher with his mudra.

2 *mantra-being' is interpreted as ’one who is intent: on mantra’, and the Sanskrit Pr adds« ’who is attached to dualistic knowledge•, but this is omitted in the Tibetan version; presumably this refers to yogins practising the stage of creation, for whom, the Commentary goes on to say, the following instructions are intended. ’Samaya’ here'is the mudra, and ’making the deities descend* means that the yogin places his mudra in front of him and consecrates her as the Goddess of his Family. The method of ’descent’ was described in the previous Chapter. (I86a).

3 Here, and also in verse 29, T has ’byin rlob’ — ’blessing’ for S ’saipnidhyam’ — ’presence’; see Appendix for D, which is closer to the Sanskrit. Pr interprets ’they’ as the Buddhas and Bodhisattvas, and ’the secret’ as the masala. (I86b-I87a).


4 This is Nisumbha.

5 ’Samaya’ is interpreted as the vajra or purified aspect of the spheres of sense, by means of which the yogin worships the ‘Three Vajraf, the Buddhas of past, present and future. (I87a).

6 Combining both S and T (neither appears in Pr);they are interpreted as the five objects of the senses. (i87b)*

7 Pr: 'without the mudra'.

8 Pr explains that this is in order to protect the mantras, which are the deities in the magujala, from evils arising from the five elements; 8 'samaya', T ’dam tshig', seems to stand for ’citta’/'thugs': see notes on the S variants, the version chosen is that of Pr and is confirmed by T, but the Tibetan Pr and D have both 'thugs' and 'dam - tshig*. (I88a-b).

9 . Following T (see also note 3 to verse 19); Pr gives

a quite different interpretation, with *kpte na' instead of' 'kptena': 'if this is doneÿ the Sons .... will not come near the wise Vajrasattva*, 'Vajrasattva' being the yogin and the 'Sons' the evil forces referred, to in the previous*sentence; the Tibetan Pr follows the Sanskrit exactly, disregarding the Tibetan text ( 'de 'ltaf byas pa ni ... fie bar mi ^gyur te ... ' ) (I88b).


11 Interpreted as follows: excrement is-rice (annam/zas), urine is spices (vyafijanam/tshod ma), meat is ordinary food (bhak§yam/bzal? ba), and oil is wine (surâ/chan). (I89a).

12 Pri the manning is that the teacher should strike the Tathagatas with the bodhicitta-seed resulting from his union with his rnudra, in order to make them bestow consecration on the disciple. (I90a).

13 'Loeana and so on' (I90a).

14 „ From T; S has 'vajra yoga' and Pr 'vajra master' ('vajrâdhipo vajrâcâryaJ?'). (I9Ib).

15 'the four elements, earth and so on' (I9Ib).

16 This time interpreted as 'a lotus plate' (’padma- bhapeje'); 'vipmutram' stands for the five nectars and 'mahâ- mapsam' fox' the five meats, these are 'made into pills and ke(pt in the plate or bowl, to be eaten one by one each day. See also Chapter 15» sloka 39, note 6. (l92b-I93a).

17 Pr explains these 'messengers' as the equivalents of* yakpas (T gnod sbyin), the aspects of. lthe Wrathful 'Deities which carry out the yogin's, commands. In the verses which follow (55-56) the visualisations refer to these aspects, i.e.: Akçobhya and Vajrapâpi (his wrathful aspect) mean Nisumbha (his messenger aspect), Amitabha and Padmapâpi mean Hayagriva, and Vairocana and Aparâjita mean Tamântaka. (I93a-b).

18 Pr interprets ’sufferings’ as the thrbe Tathâgatas, because they are afflictedcby the sufferings of delivering the world’, and the .’.shining ones’ are the messengers, their own wrathful aspects, who must be aroused to grant siddhi to the yogin. The S alternative ’-duhkha-’ seems closer to the' Tibetan however, and may be preferable. (I93b-I94a). ? IQ. From S; of the Tibetan, N has 1AMH* and the othersFrom Pr; confused in the Sanskrit manuscripts, even in the Commentary the distinction between the sadhaka, his objeqt and the deity is unclear; ’bala’ is interpreted .as ’young’, an epithet of Mafijusri, but the variant ’balabuddhiip’ could apply to the victim in the sense of 'ignorant* and would fit the Tibetan equally well. (I95b-I96a).

20 Pr: this is a ritual for teaching vinaya by showing the Buddha maqcjala to the sinner who is to be converted; Pr also'interprets the Three Vajras as the sinners (’sadhya- bhutan du§$an’). (I96a-b).

21 Combining S and T in accordance with Pr, which ex- plains the ’work’ as the consecration of body, speech and mind. (I99a). From S; T has ’like the light of MafLjusrx’ (see Appendix for D which agrees with S); Here, according to Pr, Vajradhara does not mean the supreme Buddha, but one who has power over the vajra-<jakinis; two types of siddhi are distin- guished: ’invisibility’, or the realisation of non-substan- tiality, is defined as the vajra-ejakinis, also connected with the siddhis of body, speech and mind in the previous verse, and the ’Yak§a King* is defined as the worHly (Jakinis, or the worldly or lower siddhis, which is also a definition of ’vidya', therefore one.who has power over them is a ’vidya- dhara’. (I99b)» ’

2$ Pr: ’not only with meditation, but with costumes V - ('nepathya') also* (200a).

24 According to Pr this means the internal Wisdom, mudra, who is Vajradhatvisyarl, in the yogin's heart. (201a).

25 . , Pr explains 'tyetranscends' as 'he overcomes-the human condition J, and th?n has 'nasyati' — 'he dies' — for 'nasam', but this does not appear,in any.MS; 'aksara1 is interpreted as 'immortal' although T has 'yi ge' -7 'syllable':,the trans- • • • . . X

Ration is a compromise attempting to resolve these differences. (Pr: 'trivajratma yogi atikramet manu§yabhavam abhibhavati / « • — nasyatxti / nasap prakptap sarirap,tat paravpttya / vajravad •akgaram ' - abhedyamXavinasyap bhavati /') (20Ia-b).

CHAPTER SEVENTEEN

1 J the vajra secret* is the four sacred laws (bamaya- catu9|ayam', 'vajracatu§|ayam') of killing, etc. (202b).

2 These are'killing living beings, taking what is not given, and going with the wives of others’ (205b).

3 This is 'lying, harsh and rough speech'; Pr adds 'anutipfhet' to complete yhe meaning of the first lime; the • • 'mapflala of the three worlds' is Mahavajradhara's mapflala, the light or the void. (2O/’b). . , , ,

4 This is 'the work of mind' ('cittakriya*): greed or longing, wishing harm, and wrong thoughts; as in the two previous verses, it is purified by identification with the void. Pr reads '-dhlp' ^or '-dhpk', but in any case 'vajra' is sometimes interpreted as 'mind*. (206a)- c

5 'combined': Pr explains 'one should not worship with 9 body and so on united into one; worship with body, speech, or All MSS have 'na' at the beginning of the sloka, which Pr alsoI'll quotes but follows with an optative (’na pranamet'); ? r*T - _ f the correct meaning seems to be conveyed, by the Tibetan. (206a)

6 This refers to the flow of nectar (amyta) which cul- minates sadhana, and. is to be performed ‘for the well-being of the sadhaka1 s body, speech and mind’; hare 'Samaya* is interpreted as 'the ills that accompany ('samayeti*) the body from birth ('trivajrajp sariram')*. (207b).

7 'consecration* is added in Pr (*adhi§thanam ... kar- yam1)• the purpose of this ’first action* is to see all one's I activities of body, speech and mind as sacred. (208a).

8 Pr: the Teacher ('rnahavajratmh de sakai?') (209b).

9 'the three vajra samayas* are interpreted as the actions of body, speech and mind, while 'all the Samayas* are the women with the nature of Vairocana and so on. (2l4a)

10 The maqtjala is the sadhaka's own body; the 'threefold essence' means‘the three mantras just given . In this ritual, r according to Pr, the rays of light are made to fall onto the victim's heart and draw out his blood. (2I9a-b). t >

11 Prom Pr, which interprets 'na* as 'yadyeva^ na kur- yat* — 'if he should not act thus*. See Appendix fofD. (221a);•

12 This 'ointment* ('adjana') is the black substance which forms when a wick is burnt in oil; Pr says it is so called *because it is reliable in subjugation and so on'. (223a) In the passages introducing the first two songs, the Sanskrit gives MamakI as the first of the Four Goddesses and Locana as the second, while the Tibetan gives no name in the firBt case and MamakI in the second, and Pr has first Locana then MamakI; I could not feel justified in changing the Sans- krit to such a great extent, as all the MS3 are in agreement, but for the translation have followed the commentary. The third and fourth songs are those of Paq.<Jara and Samaya-Ta-ra.


CHAPTER ONE


OM namab srivajrasattväya/

evap mayä srutam ekasmin samaye bhagavän sarvatathägata- käyaväkcittahpdayavajrayogidbhagegu vi jahär a / amabhi- läpyänabhiläpyabuddha^getrasumeruparamäpurajabsamair bodhisattvair mahäsattvair / tadyathä / samayavajrepa ca bodhisattvena mahäsattvena / käyavajrepa ca bodhisattvana mahäsattvena / vägvajrepa ca bodhisattvena mahäsattvena / cittavajrepa ca bodhisattvena mahäsattvena / samädhivaj- , 2 repa ca bodhisattvena mahasattvena / jayavajrepa ca bodhisattvena mahäsattvena / ppthivivajrepa ca bodhi- 3 sattvena mahasattvena / abvajrepa ca bodhisattvana maha- sattvena / tejovajrepa ca bodhisattvana mahäsattvena / väyuvajrepa ca bodhisattvena mahäsattvena / äkäsavajrepa ca bodhisattvena mahäsattvena / rupavajrepa ca bodhi- sattvena mahäsattvena / sabdavajrepa ca bodhisattvena mahäsattvena / gandhavajrepa ca bodhisattvena mahä- sattvena / rasavajrepa ca bodhisattvena mahäsattvena / sprag^avyavajrepa ca bodhisattvena mahasattvena / dharmadhätuvajrepa ca bodhisattvena mahäsattvena / evap pramukhair anabhilapyänabhiläpyair buddhakgetrasumeru— paramäpurajabsamair bodhisattvair mahäsattvair äkäsa-


rgya gar skad du/sr£ guhya samadza maha tantra rädza näma/ bod skad du/dpal gsan ba bdus pa zes bya ba rgyud kyi rgyal po chenpo/ dpal rdo rje sems dpafl la phyag fctahal le/’ l?di akad bdag gia thoa pa dus. gcig na/bcom ldan hdas de bzin • • gsegs pa th am a ead kyi sku dan gsun dan thugs kyi sKin po rdo rje btsun mo^i bhaga la bzugs so/brjod kyis mi lan bafli yan brjod kyis mi lan bafli sans rgyas kyi .»in gi rdul phra rab sfied kyi byan chub sems dpa£ sems dpaj? chen po la/fedi lta ste/

byan chub sems dpafl sens dpafl chen po dam tshig rdo rje dan/ byan chub sens dpafc sens dpaJ? then pe sku rdo rje dan/byan chub sens dpafc sens dpafc ehen po gsun rdo rje dan/byan chub sems > chen po dpal? sems' dpafc/thugs rdo, rje dan/byan chub sems dpafc sems' dpa£ chen po tin ne $dzin rdo. rje dan/byan chub sems dpal?. sems dpab chen po rgyal ba rdo'rje .dan/byan chub sems dpafe sems dpafc chen po sa rdo rje dan/byan chub sems dpa}?.. sems dpafc chen po chu rdo rje dan/byan chub sems dpa£ sems dpafr chen po me rdo rje dan/byan chub sems dpa£ sems dpab chen po rlun rdo rje dan/byan chub sems dpa|? sems dpafc" chon" po nam mkhal? rdo rje dan/byan chub sems dpafc sems dpafl chen po gzugs rdo rje dan/byan chub sems dpafr sems dpafl chen po sgra rdo rje.dan/byan chub sems dpal? sems dpafc chen po dri rdo rje dan/byan chub sems dpab sems dpaJ? chen po ro rdo rje dan/byan chub sems dpafc sems dpa|? chen po reg bya rdo rje dan/byan chub sems dpafc sems dpafe chen po chos kyi dbyins kyi no bo did rdo rje dan/de dag la soga pa^i byan yan chub sems dpaj? sems dpafc chen po brjod kyis mi lan bafci/brjod dhätusamäkhyätais ca tathägataifc ./tadyathä / ak§obhya- 2

vajrepa ca tatha^atena / vairocanavajrepa ca tatha- gatena / ratnaketuvajrepa ca tathägatena / amitä^ha- vajrepa ca tathägatena / amoghavajrepa ca tathägatena / evap pramukhai^ sarväkäaadhätuaamäkhyätaia ca tathä- gatais tadyathäpi näma tilabimbam iva paripürpap sarväkäsadhätup sapdysyate saa / arna Chagavän mahävairocanavajras tathägatap aarvatathä-

gatamaharaganayap nana samadLhip aamapannap / tap aarva- tathägatavyuhap svakäyaväkcittavajre^u praveaayäm äsa / atha te sarvatathägatä bhagavatafc aarvatathägatakäyaväk- cittavajrädhipatep parito§apärthap svabimbäni strL-

biabäny abhinirmäya bhagavato mahävairocanasya käyäd abhinipkräntä abhuvan / tatra ke cit buddhalocanakärepa / ke cit mämakyäkärepa / ke cit päpfjLaTaväainyäkärepa / ke cit aanayatäyäkärepa sapsthitä abhuvan / tatra ke cit rüpaavabhäväkärepa. / ke cit sabdaevabhäväkärepa / ke cit

gandhaevabhavakarepa / ke cit rasaevabhavakarepa / ke cit sparsaevabhäväkärepa eapethitä abhuvan / athakhalu akpobhyae tathägata^ earvatathägatakäyaväkcittahpdaya- vajrayepidbhagepu virajaskap caturasrap mahäaamaya- mapdalaa adhipjihäpayäja äaa /

kyis mi Ian ba^i sans rgyas kyi zin gi rdul phra rab shed mams dan/de bzin gsegs pa nan mkhafri dbyins dan mfiam pa la £di lta ste/de bzin gsegs pa rdo rje mi bskyod pa dan/de bzin gsegs pa rdo rje mam par snan mdzad dan/da bzin gsegs pa rdo rje rin ehen dpal dan/de bzin gsegs pa rdo rje fcod dpag tu med pa dan/de bzin gsegs pa rdo rje gdon ni za ba dan/de dag la sogs pa nan mkhahi dbyins thams cad dan nfLam pa£i de bzin gsegs pa mams dan/thabs gcig tu bzugs* pa ni fcdi lta ste/dper na til gyi gan bu bzin du/de* bzin gsegs pa thams cad kyis nande nas bcom ldan h&as de bzin gsegs pa rdo rj e maw par snan mdzad ehen po/de bzin gsega pa thana cad kyi chags ,chen poJJi tshul. zes by a bahi tin ne ^dzin la sfioms par zugs nas/ de bzin gsegs pa^i bkod pa de dag thams cad. hid kyi sku la zugs par mdzad do/de nas de bzin gsegs pa de' dag thams cad kyis/ bcom ldan Idas de bzin gsegs pa .thams cad kyi sku dan gsun dan thugs kyi bdag pa yons.su miles par bya ba^i phyir/ftid kyi sku bud med kyi gauge su mnon par sprul nas/bcom ldan mam par snan mdzad chen po&i sku las mnon par .byun bar gyur to/de .la la la ni sans rgyas spyan lta bu/la la ni mamakl lta bu/la la ;os dkar no lta bu/la la ni dam tshig sgrol ma lta bu/la la ni gzugs kyi no bo lta>.bu/la la ni sgrahi no bo lta bu/la la ni drihi no bo lta bu/la law! rolji na ba lta bu/la .la nt reg gi no bo lta bu/der yan dag par gjias par gyur to/de nas d,e bzin gsegs pa mi bskyod pas/de bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi shin po rdo" rja .btsun mo^i bhaga .la dam tshig chen pofci dkyil hkhor rdul med pa gru bzir byin gyis brlabs pan! /

svacchädimap^alair yufcta* sarvatäthägata* para* // atha bhagavän sarvatathagatakäyaväkcittavajrädhipatlb Barvatathagataaahämap^-alamadhye prati^Vhäpayäm äsa / atha khalu ak§obhyas tathägatafc / ratnaketus tathagatafc/ amitäyus tathägatafc / amoghasicLdhis tathägata^ / vai- rocanas tathägatab / bodhicittavajrasya tathägatasya hpdaye vijahära / atha bhagavän bodhicittavajras tathägatafe sarvatathä- gatäbhibhavanavajra* näaa samädhi* samäpannab / samanv

antarasamapannasya ca bhagavatab sarvatathagatadhipateb/ athäya* sarväkäsadhätub sarvatathägatavajramayab sa*- athito' bh.üt / atha yävantab sarväkäšadhätusa*sthitäb

sarvasattvaJ? sarve te vajrasattvadhifthanena sarvatatha- gatasukhasauaanasyaläbhino' bhüvan / atha bhagavän bodhicittavajras tathägatafr sarvatathä- gatakäyaväkcittavajraaamayodbhavavajra* näma Äaaädhi*

-9-samäpadyema* aahävidyäpurufamärti* sarvatathägatamanträ- dhif^hänam adhi§$häpayäm äsa / samanantarädhifthitajnätre sa eva bhagavän bodhicittavajras tathägatas trimukhä- kärepa sarvatathägataife sapdpsyate sma / atha^akpobhya- pramukhäb sarvatathägatä bhagavato vairocanasya hpdayäd abhinigkramya idam udänam udänayäa äsufe /gsal ba de yi no bo fiid / sna tshogs gzugs kyis kun tu rgyas / sans rgyas sprin gyis kun tu khyab/bod zer bphro ba iaa po bkhrug/ gsal ba la sogs dkyil ^khor ldan/de bžin gšegs pa kun gyi gnas/ I • de nas bcom ldan £das de bžin gšega pa thams ead kyi sku dan gsun dan thugs rdo rje^i bdag po de/de bžin gšegs pa thams ead kyi dkyil £khor ehen pofci dbus su bžag par gyur to/de nas de bžin gšegs pa mi bskyod pa dan/de bžin gšegs pa rin ehen dpal dan/de bžin gšegs pa tshe dpag .tu med pa dan/de bžin gšegs pa gdon mi za bar grub pa dan/de bžip. gšegs pa mam par snan mdzad mams/de bžin gšegs pa byan chub kyi sems rdo rje^i thugs la žugs so/de nas bcom ldan $das de bžin gšegs pa byan chub kyi sems rdo rje/de bžin gšegs pa. thams ead zil gyis snon pa. rdo rje žes bya bafri tin ne ^dgin la. sfioms par žugs so^beom ldan bdas de bžig. gšegs pa thams ead kyi bdag po_ sfioms. par žugs ma thag tu/de nas nam rnkha^i dbyins $di thams ead de bžin'gšegs pa thams ead kyi rdo rjefci no bor gnas par gyur to/de nas nam mkhalji dbyins thams ead na gnas pafri sems can ji sfied pa de dag thams ead rdo rje^i sems dpafci byin gyis brlabs kyis/de bžin gšegs pa thams ead kyi bde ba dan yid bde ba thob par &yur to/de nas bcom ldan ^das de bžin gšegs pa byan chub kyi sems rdo*rje/cLe bžin gšegs* pa thams ead kyi sku dan gsün dan thugs rdo rje dam tshig bbyun ba rdo rje žes bya*babi tinne bdzin la sfioms par zugs nas/ rig pa ehen po^i skyes bu^i gzugs fedi/de bžin gšegs pa thams ead kyi snags kyi byin gyis brlabs kyi8 byin gyis brlabs so/byin gyis brlabs ma thag tu/beom ldan £das byan chub kyi sems rdo rje de bžin gšegs pa de fiid žal gsum pa Ita bur/de bžin gšegs pa thams ead kyis gzigs par gyur to/de nas de bžin gšegs pa mi bskyod pa la sogs pa/beom ldan b^es mam par snan mdzad kyi thugs kha nas byun ste/ched du brjod pa ched du brjod do/aho hi sarvabuddhanap bodhicittapravartanam /

sarvatathagatap guhyam apratarkyam analayam // atha bhagavantap sarvatathagatap punap samajam agamya 2 ... bhagavantap bodhicittavajrap sarvatathagatapujaspharapa samayatattvaratnameghaip sappujya prapipatyaivam ahup / bhayasva bhagavan tattvap vajrasarasamuccayam / sarvatathagatap guhyap samajap guhyasapbhavam // 3 atha bhagavan bodhicittavajras tathagatas tan sarva- _ > _ _ _ 3 tathagatan evam aha / sadhu sadhu bhagavantap sarva- tathagatap / kip tu sarvatathagatanam api sapsayakaro' yap kuto’nye?ap bodhisattvanam iti / atha bhagavantap sarvatathagata ascaryaprapta adbhutapraptap sarva- tathagatasapsayachettarap bhagavantap sarvatathagata- svaminap papracchup / yad bhagavan avap gupavisi?te' . 4 - - 5 pi sarvatathagatapar^adi sarvatathagatakayavakcitta-

guhyap nirdepfcup notsaheta / tad bhagavan sarvatatha- dhigphanap kptva sarvatathagatavajrasamayasapbhava- padaip sukhasaumanasyinubhavanarthap yavat sarvatatha- .7 _ _ gatajflanabhijfiaLphalavaptihetop sapprakasayatv iti //?/ • ma&o sans rgyas thams cad kyi/byan chub sems ni rab byun ba/ de bzin gsegs pa kun gyi gsan / rab tu mi rtog gnas med paflo / 2 de nas bcom ldan fcdas de bzin gsegs pa thams cad yan gcig tu gdus nas/bcom ldan fcdas de bzin gsegs pa byan chub kyi* sems rdo rje'la/de bzin gsegs’'pa thams cad kyi mchod pa spros pa de kho na did kyi dam tshig rin ‘ po chefl^ sprin gyis yan dag 'par mchod de/phyag gtshal nas fcdi skad ces gaol to/ • • •

gdus pa gsan ba las byun ba / de bzin gsegs pa kun gyi gsan / rdo rje sdin po fldus pa yi / de didjbcom ldan bsad du gaol / 3 de nas bcom ldan l?das de bzin gsegs .pa byan chub kyi sems rdo rjes/de bzin gsegs pa thams cad la fcdi skad ces bkafc steal to/ • • bcom ldan fcdas de bzin gsegs pa thams cad legs so .legs so/flon kyan £di ni de bzin gsegs pa thams cad. kyan the tshom skye bar byed pa yin na/byan chub sems dpah gsan rnams Ita bi- smos/de i ’ . * nas bcom ldan £das de bzin gsegs" pa thams cad no mtshar du gyur/ rmad du gyur te/the tshom thams cad gcod par mdzad pa/bcom ldan • gdas de bzin gsegs pa thams cad kyi bdag po la £di skad ces gsol to/gan bcom ldan fcdas fcdi lta bu^i yon tan khyad par can du gyur pa yan de bzin gsegs pa" thams cad* kyi fckhor du/de bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi gsan ba st on pa? mi spro ba do/bcom ldan fcdas de bzin gsegsvpa thams cad la byin gyis brlabs pa mdzad de/de'biin gsegs pa thams cad kyi rdo rje dam tshig fcbyun ba^i tshig gis/de bzin gsegs pa thams cad kyi bde ba dan yid bde ba myon ba bgyicba nas/de bzin gsegs pa thams cad kyi ye ses dan/mnon par ses pafei fcbras bu thob par bgyi bafci bar gyi phyir yan dag par bstan du gsol/ d le V

atha bhagavän sarvatathägatakäyaväkcittavajras tathä- gatab sarvatathägatädhyegapäp viditvä jfiänapradlpa- I vajrap nama samadhdjp Bamapadyedajp dvegakiiamantraparama- särahpdayajp svakäyaväkcittavajrebhye niscärayäm äsa / VAJRADHRK / athäsmin bhägitamätre sa eva bhagavän sarvatathägatakäyaväkcittavidyäpumgulj / akgobhya-

mahamudrasa^yogaparamapadena kpgpasitaraktakarepa sarvatathägatakäyaväkcittavajre nigidayäm äsa / atha bhagavän sarvatathägatasanayasapbhavavajrajp näma samädhijp samäpadyeda^ mohakaläparamasärahpdaya^i sva- käyaväkcittavajrebhyo niscärayäm äsa / JINAJIK / athäsmin bhägitamätre sa eva bhagavän sarvatathägata— käyaväkcittavidyäpurugab ? vairocanamahämudräsapycga- paramapadena eitakpgparaktäkärepa sarvatathägatakäya- 6 r - - vakcittavajrasya purato nigidayam asa / atha bhagavän sarvatathägataratnasapbhavavajrasriyap näma samädhip samäpadyedap cintämapikulaparamasära- hydayap svakäyaväkcittavajrebhyo niscärayäm äsa / RATNAJ>H$K / athäsmin bhägitamätre sa eva bhagavän sarvatathägatakäyaväkcittavidyäpurugab / ratnaketu- mahämudräsaipyogagaganaparamapadena sarvatathägatakäyaväkcittavajrasya dakgipe nigidayäm äsa /

de nal bcom ldan ^daa de bzin gsegs pa thams cad kyi sku. dan gsun dan thugs rdo rje de bzin gsegs pa/de bzin gsegs pa thams cad kyis gsol ba Itab pa de mkhyen nas/ye see kyi sgron ma rdo rje zes bfra bahi tin no h&si* 1* sfioms par zugs te/ze sdan gi rigs kyi snags mchog gi siin pohi* shin po £&L fiid kyi sku dan gsun dan thugs rdo rje las phyun no/ BADZEADtiklk / de nas J?di phyun ma thag tu/bcom ldan fedas de bzin gsegs" pa thams cad kyi sku dan gsun dan thugs kyi rig palji' skyes bu de flid/ni bskyod. pa^i Phyag rgya cheh por sbyor bafci thabs kyis/nag po dkar po dmar pohi tshul du/de* bzin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rje la bzugs so/

de nas bcom ldan fedas de bzin gsegs pa thams cad kyi dam tshig fcbyun ba rdo rje zes bya bafci tin ne^dzin la sfioms par zugs « • • •sku dan gsun dan thugs rdo rje las phyun no/j-DZpiADZIK / de nas hdi phyun ma thag tu/bcom.ldan £das de bzin gsegs pa thams cad » • • kyi sku dan gsun dan thugs kyi rig? pafci skyes bu/rnam par snan mdgad kyi phyag rgya chen por sbyor, bahi, thabs. kyis/dkar po nag po dmar pofei tshul du/de bzin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rjehi spyan snar bzugs so/ do nas bcom Id hbyun bapi rdo

zugs te/yid bzin gyi nor bufei rigs kyi mchig gi shin po$i shin

po pdi/iLLd kyi .sku. dan gsun dan thugs rdo rje las phyun no/ BATNJLDHSIK / do nas pdi phyun ma thag tu/bcpm Idan ^das de bzin gsegs_pa thams cad'kyi sk> £an gsun dan thugs kyi/rig pafci skyes bu/rin chen dpal kyi phyag rgya Chen por sbypr bas.nam mkhahi gnas kyis/ser po nag po dkar po$i tshul(du/de bzin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rjehi lho phyogs su bzugs so //S'# atha bhagavâa. sarvatathâgatamahârâgasapbhavavajrap ?- 2 . ???? samadhip samâpadyedlap ragakulaparamasarahpdlayap

svakâyavâkcittavajrebhye niécârayâm âsa / IROIŒK / - athâsmin bhâçitamâtre sa ava bhagavân 8arvatathågata- kâyavâkcittavidyâpuruçat / lekesvaramahâvidyâdhipati- mahâmudrâsapyogaparamapadLena raktasitakpçpâkârapa sarvatathâgatakâyavâkcittavajrasya pççjïhato niçldayâm âsa / atha bhagavân sarvatathâgatâmoghasapayasapbhavavajrap nâma samâdhip eamâpadyedap samayâkarçapakulaparamasâra- hçdayap svakâyavâkcittavajrebhyo niscârayâm âsa / PRÀJNiDHÇK / athâsmin bhâfitamâtre sa «va bhagavâa

- sarvatathâgatakâyavâkeittavidyâpuruçap mahâmudrâsapyogaparamapadana haritaBitakpçpâkârepa sarvatathâgatakâyavâkGittavajrasya uttare niçîdayâ» asa / ^dvepamohas tathâ râgas cintâmapisamayaa tathâ / kulâ hy et a tu. val pafica kâmamokçaprasâdhakâp // 4 ' ~ atha bhagavâa sarvatathâgatavajradharânurâgapasamay nâma samâdhip samâpadyemâp sarvavajradharâgramahiçîp _ _ . 6 svakayavakcittavajrebhya nisearayam asa / DVEÇARATI / athâsyâp vinipsptamâtrâyâp sa evaJ bhagavân sarvatathâ- gatakâyavâkeittavidyâpurupap strfrûpadharo bhûtvâ

pürvakope niyîdayâmâsa /

de nas bcom ldan b’daa de bžin gšegs pa thams ead kyi bd-od ehaga ehen pobi rgyun bhyun ba rdo rje žes bya babi tin ne b&zin sfioms par žugs nas/bdod .ehaga kyi rigs kyi mehog gi sfiin pobi silin po bdl/fiid kyi sku .dan gsun dan thugs rdo rje las phyun no/ ISQDIK /de nas b^i phyun ma thag tu/beom ldan b&a* d.e bžin gšega pa thams ead kyi aku dan gaun dan thuga kyi rig pabi skyea bu de fiid/bjig rten dban phyug gi rig‘pabi bdag -pobi phyag rgya ehen por sbyor babi thabs kyis/dmar po nag po dkar

pobi.tshul du/de bžin gšega pa thama ead kyi sku dan gsun dan .

thuga rdo rjebl rgyab tu bžugs ao/

de naa bcom ldan b^as de bžin gšega pa thama cadkyi grub pa gdon mi za babi mehog dan tahig b^jun babi rdo rje žea bya babi tin ne bd-zin la silona par žugs te/dan tshig bgugs pabi rigs kyi mehog gi silin pobi silin po b&A/fiid kyi sku dan gsun dan thugs rdo r je laa phyun no/ JRADzSäDHRIK / de nas bdl phyun ma thag tu/beom ldan bd.as de bžin gšegs pa thams ead kyi aku dan gaun dan thugs kyi rig pabi skyes bu/grub pa gdon mi- za babi phyag rgya ehen por sbyor babi thabs kyis/ljan ku dan nag po dan dkar pobi tahul du/de bžin gšegs pa thams ead kyi sku dan gaun dan thugs rdo rjebi byan phyogs su bžugs ao/ " že sdan gti mug bd.od ehaga dan/ yid bžin nor bu dam tshig ste/ rigs lnar gtogs pa bdi mams kyis/bdod dan thar parab sgrub pab©/- de nas yan bcom ldan bdas.de bžin gšegs pa thamsead kyi rdo rje

bdzin rjes su mäes par byed pabi dam tshig ees bya babi- tin ne bdzin la sfioms.par žugs nas/rdo rje bd-zin thams ead kyi btsun mobi mehog bdi/fiid kyi sku dan gsun dan thugs rdo rje las phyun no/ DinegARATT / de nas bdi phyun ma thag tu/beom ldan bdaa d.e bžin gšegs pa thams ead kyi sku dan gsun dan thugs kyi rig pabi skyea bu de lid/bud med kyi gzugs b^min par gyur te/šar phyuga kyi grwar bžugs so/

irh

atha bhagavan sarvatathagatanuragapavajrap nama samadhip samapadyemap sarvatathagatagramahiflp Bvakayavakcitta- vajrsbhyo niscarayam asm / MOHARATI / athasyap vinipsyta matrayap saeva bhagavan sarvatathagatakayavakcittavidya purupap strlrupadharo bhutva cLak^ipakope nipldayam asm / atha bhagavan sarvatathagataragadharanuragapavajrap nama samadhip samapadyemap sarvatathagataragadharagramahi^ip * Bvakayaxakcittavajrebhyo niscarayam asa / RlGARATI / athasyap vinipsytamatrayap sa ova bhagavan sarvatatha- gatakayavakcittavidyapurupap strlrupadharo bhutva pasciniakope nipldayam aaa / atha bhagavan spryatathagatakayavakcittasapvadanavajrap nama samadhip samapadyemap sarvatathagataprajfiadharagra- mahiflp svakayavakcittavajrebhyo niscarayam asa / VAJRARATI / athasyap vinipsptamatrayap sa ova bhagavan sarvatathagatakayavakcittavidyapurufap strlrupadharo 4 bhutva uttarakoper nifidayam asa / saxvatathagatagra- mahiglsappat /

atha bhagavan vairocanavajrap nama samadhip samapadyemap sarvatathagatamapflaladhi^fhanap nama mahakrodhap sva- kayavakeittavajrebhyo niscarayam asa / YAMlNTAK^T / athasmin vinipsptamatre sa ova bhagavan sarvatathagata- kayavakcittavidyapurwgo vajrasamayasaptrasanakarepa de nee bcom ldan fedas de bzin gsegs pa thams cad miles par byed pal?i rdo rje zes bya bafci tin ne fcdzin la adorns par zugs nas/ de bzin gsegs pa thams cad kyi btsun mofli mchog ^di/flid kyi sku dan gsun dan thugs rdo rje las phyun no/ MOHARATI /de nas fcdi i , J , * phyun ma thag tu/bcom ldan l?das de bzin gsegs pa thams cad kyi sku dan gsun dan tliugs kyi rig pa^i skyes bu de did/bud med kyi gzugs gdzin par gyur te/lho phyogs kyi grwar bzugs so/ v 7 _ r do nas hcom ldan ^das de bzin .gsegs pa thams cad kyi fcdod chags tkdzin pa rjes *su chags par byed paLfli rdo rje zes bya ba$i tin ne J?dzin la sdoms pair zugs te/der bzin gsegs pa thams cad kyi ]?dod chags tylzin pa^i btsunadfli mchog ^di/did Jcyi sku dan gsun dan thugs rdo rje .las phyun no/ BiGARATI ./de nas ^dj. phyun ma thag tu/bcom ldan.fcdas de' bzin gsegs pa thams'cad, kyi skxudan gsun dan thugs kyi rig pafci skyes bu de did/bud med kyi 'gzugs gdzin par gyur te/nub jphyogs kyi grwar bzugs so/ de nas bcom ldan £das de bzin gsegs pa thams' cad kyi sku dan gsun dan thugs slu ba rdo rje zes bya bafci tin ne fldiin la sdoms par zugs nas/de bzin gsegs pa thams cad kyi ses rab bchan bafci btsun noi^i mchog l?di/did kyi sku dan gsun dan thugs rdo rje las phyun no/ BADZRARATI /de’ nas ]?di phyun ma thag tu/bcom ldan bdas de bzin gsegs pa* thams cad kyi sku dan gsun dan thugs kyi _ * £JF5/ - u *• .' rig kyi skyes bu de did/bud med kyi gzugs bcLzin par gyur to/ byan phyogs kyi'grwar bzugs so/de bzin gsegs pa thams cad kyi

btsun mo£i mchog dam tshig phun sum tshogs pa

de nas bcom ldan l?das‘mam par’snan mdzad rdo rje ^khor 1® aea bya bafei tin ne bdzin la sdoms par zugs nas/de bzin gsegs pa thams cad kyi dkyil fckhor byin gyis rleb pa zes bya bafei khro bo chen po bdi/did'kyi sku dan^gsun dan thugs rdo rje las phyun no/ TAMiNTAKRIT /de nas fcdi phyun ma thag tu/bcom ldan ^das de bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi rig pafei skyes

pürvadvära ni^Idayäm äsa /

atha bhagavan sarvatathagatabhisapbodhivajra* hama eamädhi* ’ sa*äpadyema* sarvatathägat amap^aladhislhänap

nama mahakrodha* svakayavakcittavajrebhyo nišcarayam äsa / PRAJNÄNTAK9T / athäsmin vinibsytamätre sa ava bhagavän sarvatathägatakäyaväkcittavidyäpurupo vajra- samayasa*träsanäkärapa dakpipadväre ni^Iclayäm äsa / atha bhagavan sarvat.athagatadharmaratnakara* nama

aamädhi* ..samäpadyema* sarvatathägatarägadharamap^alä- dhiyVhäna* näma mahäkrodha* svakayaväkcittavajrebhyo niscärayäm äsa / PADMÄNTAK^T / athäsmin vinibsptamätra sa eva bhagavän sarvatathägatakäyaväkeittavidyäpuru^ab ' sarvatathägatavägäkärepa pascimadväre ni^Idayäm äsa / atha bhagavän sarvatathägatakäyaväkcittavajra* näma samädhi* samäpadyema* sarvatathägatakäyaväkcitta- map £.alädhi$t;häna* näma mahäkrodha* svakäyaväkcitta- i i t _ vajrebhyo nišcarayam asa / YIGHNANTAK^LT / athasmin vinifcsytamätre sa ava bhagavän sarvatathägatakäya- väkcittavidyäpuTu^ab sarvatathägatakäyaväkcittäkärepa uttaradväre nifldayäm äsa / sarvatathagatakayavakcittasa*to?a9amag4alasamayasattväb/ sarvätathägatasamädhimap$.alädhif$hänapatalab prathamafc / bu de fild/de bzin gsegs pa thams cad bsflens par byed pabi tshul du sar phyogs kyi sgor bzugs so/ de nas bcom ldan b^88 bzin gsegs pa thams cad kyi mnon par byan chub pa rdo rje zes bya babi tin ne jjdain la.shoms par zugs nas/de bzin gaega pa thana cad kyi dkyil b^b®7 byin gyia rlob pabi khro bo chen po b^A/^X^ *yi Blcu Xan gsun dan thugs rdo rje las phyun no/ PBADzSlNTAKBIT /de nas • bdi phyun ma thag tu/bcom ldan biaa de bzin gsegs pa thams cad kyi sku dan gaun. dan thugs kyi rig pabi skyes bu de fiid/rdo rjobi dan tshig bsfiens pabi tshul du/lho phyogs kyi sgor bzugs so/ . denas been ldan b&*0 de bzin gsegs pa thams cad kyi chos rin po che bbyun gnas rdo rje zes bya babi tin no b&zin la sfioms par zugs nas/de bzin gsegs pa^ thams cad kyi b'1®^ chags b®ban babi dkyil bfch°? byin gyis rlob pa zes bya babi khro. bo chen po b&i/ Aid kyi sku dan .gsun dan thugs rdo rj o las phyun no/ PADMlNTA- ' , - - ' > - , >, KBIT /de »«a b&i phyun ma thag tu/bcom ldan b*3-88 ie bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi rig pabi akyea bu do fiid/de bzin gsegs pa thams cad kyi gsun gi tshul <du/nub phyogs kyi sgor bzugs so/

de naa bcom ldan b^88 Xe bzin gsegs. pa thams cad kyi sku dan gsun dan thugs rdo r je zes bya babi tin ne b^zin I8 sfioms par zugs nas/de bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi dkyil bfcho? byin gyis rlob pa zes bya babi khro bo chen po bdi/fiid kyi sku dan gsun dan thugs rdo rjo las phyun no/ BIGHN1NTAKRIT /de nas b^i phyun ma thag tu/bcom ldan b^as Xe bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi rig pabi akyea bu de fiid/de bzin gsegs pa thams cad kyi sku dan gsun dan thugs kyi tshul du/byan phyogs kyi sgor bzugs so/ de bzin gsegs pa thams cad kyi sku dan gsun dan thugs mhos par byed pa dan/dkyil b^her gyi dam >shig sems dpab mams so/ de bzin gsegs,pa thams cad kyi tin ne.bdzin gyi dkyil b^101, byin gyis rlob pa zes bya babi lepu ste dan pabo/

CHAPTER TWO

atha bhagavantab sarvatathagatab bhagavatab sarvatatha- gatakayavakcittadhipateb pujajp kptva prapipatyaivam ahub / bhafasva bhagavan saraip kayavakcittam uttamam / sarvatathagata* guhyap bodhieitta» anuttaraa // I atha bhagavan sarvatathagatakayavakeittavajras tatha- gatab sarvatathagatanan adhye?apaw viditva sarvabodhi-

sattvanajp eetasaiva eatabparivitarkam ajfiaya tan bodhisattvan evam aha / utpadayantu bhavantab cittaqi kayakarepa kayaqi cittakarepa eitta? vakpravyaharejjati/ _ - . - «. - - -3 atha ta mahabodhisattvab sarvatathagatakayavakeittany akasakarepa saipyojya idam udanam udanayam asub / ahe hi. samantabhadrasya kayavakeittavajripab / anutpadaprayogepa utpado'yaw praglyate // . 2 atha bhagavan sarvatathagatakayavakeittavajras tatha- gatab sarvatathagatabhisa^ibodhinayavajraip nama samadhif samapadyeda* bodhieitta» udajahara / abhava bhavanabhavo bhavana naiva bhavana / iti bhava na bhavab syad bhavana nopalabhyata // 3

de nas bcom ldan bias do bzin gsegs pa thams cad kyi sku dan gsun dan-thugs kyi bdag po la/ beam ldan b<^as de bzin gsegs pa thams cad kyis mchod pa byas te/phyag htshal.nas fcdi skad ces gsol to/ sku dan gsun dan thugs kyi mchog/de bzin gsegtf pa kun gyi gsan/ bla na med pa£i byan chub sems Acorn ldan sfiin po bead du gaol/ I de nas bcom ldan £das de bzin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rjebi bdag pos/de bzin gsegs pa thams cad kyis gsol ba btab pa mkhyen cin/byanchub sems dpafe thams ead kyi sems-kyi yons su.rtog pa yan thugs kyis mkhyen nasAyan chub sems dpafc de .dag la/bdi skad cos bka$ st sal yo/khyed kyis sems lus lta bu dan/lus sems lta bu dan/sems tshig tu brjod pa lta bur skyed cig/de nas byan chub soms.dpab sems dpafc chen pe de dag gis/de bzin gsegs pa thams cad kyi sku dan gsun dan ...

thugs nam mkhab lta bu sbyar nas/ched du brjod pa bdi ched du brjod do/ . - ' - - e mat* kun tu bzan po yi / sku .dan gsun thugs rdo rjo can / skye ba med pa^i tshul gyis su/skye ba b^i ni jrab tu bsgrags/ 2 de nas bcom ldan b&** de biin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rje de bzin gsgga pa/de bzin gsegs pa thams cad kyi mnon par rdzogs par byan chub pabi tshul rdo rje zes bya babi tin ne bdzin la sfioms par zugs toAyan chub kyi sems bdi gsuhs so/ . r dnos po med pas sgom pa med / bsgom par bya ba sgom pa win / de ltar dnos po dnos med pas / sgom pa dwi g« su med pabo / 3 ity aha bhagavan sarvatathagatakayavakcittavajras tathagata}? / atha bhagavan vairocanaa tathagata!? sarvatathagata- bhisamayayajrag nama samadhig samapadyedag bodhi- cittam udajahara / sarvabhavavigatag akandhadhatv- ayatanagrahyagrahakayarjitam /.

dharmanairatmyasaaataya svacittam

adyanutpannSg sunyatasvabhavam // 4

ity aha bhagavan vairocanavajras tathagata}? / atha bhagavan akgobhyavajras tathagata}? sarvatatha- gatakgayavajrag nama samadhig samapadyadag bodhi- cittam udajahara / anutpanna ime bhava na dharma na ca dharmata / .

akasam iva nairatmyam idag bodhinayag dpflham // 5 ity aha bhagavan akgobhyavajras tathagata}? / atha bhagavan ratnaketuvajras tathagata}? sarvatatha- gatanairatmyavajrag nama samadhig samapadysdag bodhi- cittam udajahara /

abhava}? sarvadharma dharmalakgapavarjita}? / dharmanairatmyasagbhuta idag bodhinayag dgflham // 6 ity aha bhagavan ratnaketuvajraa tathagata^ / .1 2 . . atha bhagavan amitayurvajras tathagata}? jfianarci}?- pradipavajrag nama samadhig samapadysdag bodhicittam udajahara /

zes bcom id«» bdas de bzin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rje de bzin gsegs pas gsuns so/* . _ s-x _ . j de nas bcom ldan bdas de bzin gsegs pa mam par snan mdzad de bzin gsegs pa thams cad kyi mnon par rtogs pa rdo rje zes bya bablitin ne bdzin la sfioms par zugs te/byan chub kyi sens bdi gsuns so/ ./ > * .

dnos po thams cad dan bral ba/phun po khans dan skye mched dan/ gzun dan bdzin pa man spans pa/chos bdag med pa whan did pas/ ran sems gdod nas ma skyes pa. / ston pa did kyi ran bzin ne / 4 zes bcom ldan bdas de bzin gsegs pa man par snan mdzad kyis gsuns so/

de nas bcom ldan bdas" de. bzin gsegs pa ni bskyod pa de bzin gsegs4pa thams cad kyi mi zad pabi rdo rje zes byafbabi tin ne bdzin la ???»? par zugs te/byan chub kyi sems bdi gsuns so/ •*; 3 6 - dnos po bdi rnams ma skyes>pa ????? danichos/did med pa ste / nam mkhab lta bur bdag med ??/????? chub tshul bdi brtan pabo/ 5 r - J j ' .1 . - i T A* zes bcom ldan bdas de bzin gsegs pa mi bskyod pas gsuns so/ do nas bcom ldan bdas de bzin gsegs pa rin chen dpal de bzin w 1 ’ .? )Jl , Z x vl li * gsegs pa thams^cad kyi bdag med pa rdo rje zee bya babi tin ne bdzin la adorns par zugs te/byan chub kyi sems bdi gsuns so/ chos rnams th^ma cad dnos med cin/chos kyi mtshan fiid man par spans / bdag med chos las kun tu byun/byan chub tshul bdi brtan pabo/ 6 _ ' . Uv

zes bcom ldan bdas de bzin gsegs pa rin chen dpal gyis gsuns so/ de nas bcom ldan bdas de bzin gsegs pa tsho dpag tu med pa b°d zer btar ba rd© rje sgron ma zes bya babi tin ne bdzin la sdoms par zugs te/byan chub kyi sems bdi gsuns so/anutpanneçu dharmeçu ?? bhâvo na ca bhavanâ / âkâsapadayogena iti bhavap pragîyate // ity âha bhagavân amitâyurvajras tathâgatap / atha bhagavân amoghasiddhivajras tathâgatap sarva- tathâgatâbhibhavanavajrap nâma samadhip samâpadyedap bodhicittam udâjahâra /

prakptiprabhâsvarâ dharmâ âdisuddhâ nabhapsamâp / na bodhir nâbhisamayam ldap bodhinayap dpflham // 8 ity âha bhagavân amoghasiddhi vajras tathâgatap / atha khalu maitreyapramukhâ mahâbodhisattvâp sarva- tathâgatakâyavâkcittaguhyadharmatattvâkç arap srutvâ âscaryaprâptâ adbhutaprâptâ idam udânam udânayâm âsup/ 2,-3 aho buddha aho dharma aho dharmas y a dosana / suddhatattvârtha suddhârtha bodhicitta namo'stute//9 dharmanairâtmyasapbhûtà buddhabodhiprapüraka / . nirvikalpa nirâlamba bodhicitta namo'stu te // ?

samantabhadra sarvartha bodhicittapravartaka / bodhicarya mahâvajra^bodhicitta namo'stu te // II ? , - - - 6. cittap tathagatap suddhap kayavakçittavajradhpk / J .7 ‘ buddhabodhiprapetâ ca bodhicitta namo'stu te // 12 bodhicittapapalo dvitlyap /»a skyes pa yi chos mams la / no bo med de sgom paban med / na» mkhabi tshul du sbyor ba yis/dnos pe dag tu rab tu bsgrags/ 7 £es bcom ldan $das de bzin gsegs pa tshe dpag tu med pas gsuns so/ de nas bcom ldan bdas de bzin gsegs pa grub pa gdon mi za ba de bzin gsegs pa thams cad zil gyis *gnon po rdo rje 'zes bya babi tin ne bd-zin la sfioms par zugs te/byan chub kyi sems bdi gsuns so/ •

chos mams ran b*!** b°d gsal ba/gded nas dag pa nam mkhab bzin/ byan chub med ein mnon rtogs med/byan chub tshul bdi -brtan pabo/ 8 zes bcom ldan $das de bzin gsegs pa ‘grub pa gdon mi za bajC gsuns so/ “ •

de nas byams pa la sogs pa byan chub sems dpab sems "dpab chen po mams/de bzin gsegs pa thams ead kyi sku dan gsun dan thugs kyi gsan babi chos kyi de kho na 2id kyi yi ge thos nas no mtshar du gyur/rmad du gyur te/ched du brjod pa bdi* ched du brjod do/ s , -V . . . • ' ~ e mabo sans rgyas e nab« chos ( chos bsad pa ni no mtshar ehe / yan dag don ni dag pabi don / byan chub -sems la phyag btshal lo/ 9 bdag med pa yi chos las byun/sans rgyas byan chub rdzogs mdzgd pa/ mam par mi rtog dmigs su med/byan chub sems la phyag btshal lo/ IC kun tu bzan po thams cad don -/ byan chub sems ni rab bskor ba / t 'i -r * • byan chub spyod pa rdo rje che/byan chub- sems la phyag btshal lo/Il dag pa de bzin gsegs pabi thugs/sku dan gsun thugs rdo rje bdzin/ sans rgyas byan chub rab ston pa/byan chub sems la phyag btshal lo/ 12 7 . byan chub sems kyi lebu ste gfiis pabo/


CHAPTER THREE


atha bhagavan sarvatathagatakayavakcittavajras tatha-

gatab sarvatathagataspharapameghavajravyuhaqi nama samadhi^ samapadyedap vajravyuha> nama samadhipa$alam udajahara / 0£ SÜNYATiJNÄNAVAJRASVABHlVÄTMAKO'HAM / äkäsadhätumadhyasthajp bhävayed buddhamapbalan / rasmimeghaMahavyahap buddhajväläsamaprabham // paficarasmisamaklrpa^ samant at parimapbalam / 5 paficopaharamapbitam // bhavayitvä samasena bimbap. madhye vibhavayet / vairocanamahämudrä> kayavakcittalak^itam // kayaväkcittavajrasya mudräp cätha vibhavayet /

ak?obhyapr avarap mudrap sapharadvayayogatab // ratnaketumahamudram amitayubprabhakarlm / amoghasiddhimahämudräp bhavayed buddhamapbale // indranilaprabhäkärap käyaväkcittavajripap / vajrahastap mahäjvälap vikatotkatabhljapam // sphatikenduprabhäkärap jatamukuVamappitam / eakrahastap mahäjvälap nänälapkärabhü^itap // j ämbünadaprabhäkärap buddhameghasamäkulam / navasülap mahavajrap papau tasya vibhavayet // marakaVaprabhäkärap vajrajvälävibhüpitam / 6 .... haste ratnap vibhavitva j valame ghap samantatab // 9CHAPTER TH ft KB de naa bcom ldan pdas de bzin gsegs pa t hams’ cad kyi ska dan gsun dan thugs rdo rje de bzin gsegs pa/de bzin gsegs pa thana cad kyi pphro bapi sprin bkod pa rd© rje zes bya bapi tin ne pdzin'la sHoms par zugs te/rdo rje bkod-pa zes bya bapi tin ne pdzin gyi lepupdi gsuns so/ /•'“.>/ CM ^UNYATIDzSINABADZHASVABHIBITMAKOHAM /<. ^ nam mkhapi dbyina kyi dbus gnas par/sans rgyaa dkyil pkhor sgoa pa ni /

pod zer sprin gyi bkod pa che/sans rgyaa pbar bapi pod dan mdam/ I pod zer sna lnas kun tu khyab/ kun naa yons su zlum po ate / ? i‘ pdod papi yon tan Ina yis khyab/mchod pa mam pa lnas brgyan pa/ 2 mdor na de It ar bsgo'ms naa su/ gzugs ni dbus su bsgom par bya/ man par snan ndzad phyag rgya che/sku gsun thugs kyis 3 . .^a ntahan papo / 3 sku gsun thugs.ni*rdo rje yi/ phyag rgya chen po bsgom par bya/ >

'bsdus dan gcig tu sbyor ba yis/mi bskyod pa yi rgya mchog dan/ 4 dkon mchog dpal gyi rgya chen.dan/tshe dpag med papi pod byed dan/ thogs med grub papi rgya chen mams/sans rgyaa. dkyil pkhor . d v . , c . . b»5°m by& / 5 sku gsun thugs kyi rdo rje can / indranilapi kha dog pdra / rab pbar phyag na rdo rjo bsnams/mam par gtsigs la J ' ' A ‘ • pjigs pjigs Its/ 6 sei dan zla bapi pod pdra ba/thor. tshugs "cod pan gyis brgyan pa/ rab pbar phyag na pkhor lo bsnams/sna tspogs rgyan gyis adzes par brgyan/ 7 pdzambu chu bopi gser pod pdra/sans rgyas sprin gyis xt j; - kun tu pkhrigs/ de yi phyag na rdo’rje cho / rtso mo dgu ba mam par bsgom / 8 margata yi pod pdra ba / rdo rje pbar bas mam par brgyan / kun tu pbar bapi sprin gyis khyab/phyag na rin chen bsnams par bsgom/ 9padmarägaprabhäkärap^diptarägadhara* prabhum / padmahasta* mahäjväla* bhävayed rägavajripam // 10 . - - 2 paficarasmiprabhakara* bimbam amoghavajripam /

kha^gahaatadhara* saumya* bhävayed buddhamapjale/ atha. bhagavän käyaväkcittavajras tathägatafe dharaadhätu- svabhävavajra* näma aamädhi* aamäpadyeda* käyaväkcittä- dhifthänamantram udäjahära / cai dharmadhItAvabhIvItmako'ham /

paäcavarpa* mähäratna* sargapast^õlamätrakam / näsikägre prayatnena bhävayed yogatal? sada // 12 sthira* tu sphärayed ratnam aathira* naiva • sphärayet / sphärayet pravarair meghair buddhajvälä- 8 aamaprabhaib//I3

cakravajranahärZtnaib padmakha^gadharäyudhaib / bodhisattvamahämeghaib sphärayet spharapätmakab // I4 . _ 10 akasadhatumadhyastha* candramapjnlam alikhet / avacthamap£alamadhyastha* bhävayet cakramapcJLalam //lj padmamaptjalasaykäsa* bhävayet paiaabhävanaib / rätnamap^alasapkäsa* bhävayet ratnatatparafc // yogamap^alasapbhüta* likhed äkäsaaapnidhau / _ ... 12

vajravyuho nama aamadhipatalaapadmaragabi mdog bdra ba / gtso bo bdod ehags b^ar ba mnab / rab bhar phyag na padma bgnflma/^dod ehags rdo rje can bsgom bya/XO bod. zer ana lnabi b°d bdrabi aku/gdon mi za ba rdo rje can/ zi ba phyag na ral gri bsnams/sans rgyas dkyil bkhor bsgom par bya/ II de nas boom ldan bdas de bzin gsegs pa thams cad kyi sku dan gsun dan thugs rdo rje de bzin gsegs pa Chos kyi dbyins kyi no bo did rdo rje see bya babi tin ne bdzin la sdoms .par tugs te/ sku dan gsun dan thugs byin gyis rlob pabi . snags bdi gsuns so/ Op DHAjaUDHlTUSVABHlBllMAKOHAM /


rin chen chen po kha dog lna/yu^s kar gyi ni b^ru tahad team/ ana yi rtse mor nan tan du/mal b^yor gyis ni rtag tu bsgom/ 12 rin chen brtan par gyur nas spro/brtan par ma gyur yod mi spro/ sans rgyas btar ba bdra babi b<?d/mchog rab. sprin mama «. spro bar bya/ IJ bkhor lo rdd rje rin chen dan/ padma ral gri mtshon chen bdzin/ byan chub sems dpdbi sprin chen mams/spro babi bdag did can gyis spro/ I# nam mkhabi dbyins kyi dbus gnas par/zla babi.dkyil bkhor bri bar bya/ gsal babi dkyil bkhor dbus 'gnas par/bkhor lobi dkyil bkhor bsgom par by#/ 15

padmabi dkyil bkhor bdra bar ni/padma sgom pas bsgom par bya/ I

rin chen dkyil bkhor bdra bar ni/rin chen brtson pas bsgom par bya/ 16

sbyor babi dkyil bkhor las byun ba/nam mkhab bdra bar bri bar bya/ •

bdi dag sans rgyas rab kyi mchog/sku gsun thugs ni bagoms pa yis/ dkyil bkhor rdo rje* las byun ba/thams cad mkhyen pabi tshul • bthob pah® / 17 rdo rje bkod pa zes. bya babi tin ne bdzin gyi lebu ste gsun pabo/


atha bhagavantab sarvatathägatäb punab samäjam. ägamya bhagavantajp sarvatathägatakäyaväkcittavajrädhipatim anena stotraräjenädhyesitavantab / sarvatäthägataip šantaip sarvatathägatälayam / sarvadharmägranairätmyaqi deša madalam uttarna®. // I 2. sarvalaksapasa^pürpaqi sarvälak§apavar j it am / samantabhadrakäyägrajp. bhä§a map<Jalam uttamam // 2 šäntadharmägrasajpbhütajp jfiänacaryävisodhakam / _ _ _ 5 samantabhadravacagraip bha?a madalam uttamam // 3 sarvasattvamahäcittajp šuddhaqi prakptinirmalam /

aamantabhadracittägrajp bha§a maq^alsupsarathe • // 4 atha vajradharab saata trilõkas tu tridhätukab / trilokavaravajrägras trilokägränušäsakab // 5 bhä§ate maaala1? ramysup sarvatathägatälayam / sarvatäthägatajp cittaqi majjujalsfli maij^aläkftim //



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