Muni's PlayGuhyasamaja Tantra: Chapter 18
अष्टादशः पटलः (Eighteenth Chapter)
Prose Intro
Sanskrit
अथ खलु मैत्रेयप्रभृतयो महाबोधिसत्त्वाः सर्वतथागताभिषेककायवाक्चित्तगुह्यनिर्देशं सर्वभावेन यथावद् यथासमयं दृष्ट्वा श्रुत्वा चाधिगम्य तान् सर्वतथागतान् दृष्टधार्मिकानैवमाहुः।
Translation
Then, the Great Bodhisattvas led by Maitreya—having seen, heard, and realized the explanation of the secrets of the Body, Speech, and Mind and the initiations of all the Tathagatas, in their entirety and according to the proper timing—spoke thus to those Tathagatas present before them:
Verse 1
Sanskrit
अहो समन्तभद्रस्य कायवाक्चित्तनिर्णयः। विहरन्ति त्रिवज्रेण त्रिवज्रेषु समन्ततः॥१॥
Translation
“Aho! The profound determination of the Body, Speech, and Mind of Samantabhadra! They dwell everywhere within the Triple Vajra by means of the Triple Vajra.”
Verse 2
Sanskrit
सर्वसत्त्वाः समुत्पन्नास्त्र्यध्ववज्रस्वभावतः। बोधिवज्रपदं प्राप्ता बुद्धवज्रमहर्द्धिकाः॥२॥
Translation
“All beings are arisen from the self-nature of the Vajra of the three times (past, present, future). They have attained the state of the Bodhi-Vajra and possess the great miraculous power of the Buddha-Vajra.”
Verse 3
Sanskrit
अहो सुविस्मयमिदमहो शान्तमतीन्द्रियम्। अहो परिनिर्वाणमहो संसारसन्ततिः॥३॥
Translation
“Aho! This is most wonderful! Aho! This is peaceful and beyond the senses! Aho! This is Supreme Nirvana! Aho! This is the continuity of Samsara!”
Prose Transition
Sanskrit
ततस्ते सर्वतथागतास्तान् बोधिसत्त्वान् महासत्त्वानेवमाहुः— एवमेवबोधिसत्त्वा एवमेव महासत्त्वा इति।
अथ ते सर्वे बोधिसत्त्वा महासत्त्वाः पुनः समाजमागम्य तान्सर्वतथागतान् गुह्येतरपूजाभिः संपूज्य प्रणिपत्यैककण्ठेनैवमाहुः।
Translation
Then those Tathagatas said to those Bodhisattvas: “So it is, O Bodhisattvas! So it is, O Mahasattvas!” Then all the Bodhisattvas, having gathered again in the assembly and having worshiped the Tathagatas with secret and other offerings, bowed and spoke with one voice:
Verse 4
Sanskrit
अहो सुदुर्लभमिदमुपायं बोधिसाधनम्। तन्त्रं गुह्यसमाजाख्यं तन्त्राणामुत्तरोत्तरम्॥४॥
Translation
“Aho! This means of accomplishing Enlightenment (Bodhi) is very difficult to obtain—this Tantra named Guhyasamāja, the highest of all high Tantras.”
Verse 5
Sanskrit
अध्येषयामस्त्वां नाथ यदुक्तं भूतवादिना। तद्गूढावबोधनार्थाय सत्त्वानां हितकाम्यया॥५॥
Translation
“We beseech you, O Lord, to explain what was spoken by the Speaker of Truth, for the sake of understanding the hidden meaning and out of a desire for the welfare of all beings.”
Verse 6
Sanskrit
अथ ते सर्वतथागतास्तान् बोधिसत्त्वानेवमाहुः— साधु साधु महासत्त्वाः साधु साधु गुणाकराः। यत्सुगूढपदं तन्त्रे तत्सर्वं पृच्छतेच्छया॥६॥
Translation
Then all the Tathagatas said to those Bodhisattvas: “Excellent, excellent, O Mahasattvas! Excellent, excellent, O mines of virtue! Ask whatever you wish regarding the very hidden points in this Tantra.”
Verse 7
Sanskrit
अथ ते— सर्वे महाबोधिसत्त्वाः प्रहर्षोत्फुल्ल्लोचनाः। पृच्छन्तीह स्वसन्देहान् प्रणिपत्य मुहुर्मुहुः॥७॥
Translation
Then all those Great Bodhisattvas, their eyes blossoming with joy, bowing again and again, asked about their own doubts:
Verse 8
Sanskrit
गुह्येत्यत्र किमुच्येत समाजेति किमुच्यते। कीदृस्तत्र सम्बन्धः योगेत्यत्र किमुच्यते॥८॥
Translation
“What is meant here by Guhya (Secret)? What is meant by Samāja (Assembly/Union)? What is the connection there? And what is meant by Yoga?”
Verse 9
Sanskrit
तत्त्वं कतिविधं प्रोक्तं गुह्यं कतिविधं तथा। रहस्येति किमुच्येत परमं कतिविधं भवेत्॥९॥
Translation
“How many kinds of Tattva (Reality/Truth) are proclaimed? How many kinds of Guhya (Secret)? What is meant by Rahasya (Mystery)? And how many kinds of Parama (Supreme) are there?”
Verse 10
Sanskrit
बोधिचित्तेति किं ज्ञेयं विद्यापुरुषेति किं तथा। वज्रधृगिति किं ज्ञेयं जिनजिगिति किं तथा॥१०॥
Translation
“What should be known as Bodhicitta? What is Vidyāpuruṣa? What should be known as Vajradhṛk (Vajra-holder)? And what is Jinajik?”
Verse 11
Sanskrit
रत्नधृगिति किं तत्र आरोलिगिति किं तथा। प्रज्ञाधृगिति किं ज्ञेयं कुलमित्यत्र किं तथा॥११॥
Translation
“What is Ratnadhṛk? What is Ārolik? What should be known as Prajñādhṛk? and what is meant by Kula (Family)?”
Verse 12
Sanskrit
मोह इति किमुच्येत द्वेषेत्यत्र किमुच्यते। राग इति किमुच्येत वज्रमत्र किमुच्यते॥१२॥
Translation
“What is called Moha (Delusion)? What is meant by Dveṣa (Hatred)? What is called Rāga (Lust)? And what is meant here by Vajra?”
Verse 13
Sanskrit
रतीत्यत्र किमुच्येत कथं सम्पदिति स्मृतम्। यमान्तकृत् किमर्थेन किन्तत् प्रज्ञान्तकृत्तथा॥१३॥
Translation
“What is meant by Rati (Delight)? How is Sampad (Success/Attainment) remembered? For what purpose is Yamāntakṛt? And what is Prajñāntakṛt?”
Verse 14
Sanskrit
पद्मान्तकृत्कथं नाम कथं विघ्नान्तकृत्तथा। समन्तचर्येति किं ज्ञेयं मन्त्रचर्येति किं तथा॥१४॥
Translation
“What is the meaning of the name Padmāntakṛt? And how is Vighnāntakṛt? What should be known as Samantacaryā? And what is Mantracaryā?”
Verse 15
Sanskrit
जपमित्यत्र किं ज्ञेयं किमामुद्रणमुच्यते। धर्मोदयं कथं भाव्यं सम्बरं कीदृशं तथा॥१५॥
Translation
“What should be known as Japa (Recitation)? What is called Āmudraṇa (Sealing)? How is Dharmodaya to be meditated upon? And what is Sambara?”
Verse 16
Sanskrit
द्वेषमोहमहारागैः सत्त्वार्थं कुरुते कथम्। मण्डलेति किमुच्येत मुद्रान्यासं कथं भवेत्॥१६॥
Translation
“How does one act for the sake of beings through Hatred, Delusion, and Great Lust? What is meant by Maṇ|ala? And how does the Mudrānayāsa (placement of seals) happen?”
Verse 17
Sanskrit
पुष्पमित्यत्र किं ज्ञेयं चैत्यं चेति किमुच्यते। ज्ञानचक्रं कथं ज्ञेयं पदमत्र किमुच्यते॥१७॥
Translation
“What should be known here as Puṣpa (Flower)? What is called Caitya? How should the Jñānacakra (Wisdom Wheel) be known? And what is meant here by Pada (Step/State)?”
Verse 18
Sanskrit
चोदनं च कथं नाथाः प्रेरणं च कथं भवेत्। आमन्त्रणं कथं तेषां बन्धनं कथमत्र वै॥१८॥
Translation
“O Lords, how is Codana (Exhortation)? How does Preraṇa (Impelling) happen? What is their Āmantraṇa (Invocation)? And how is the Bandhana (Binding) done here?”
Verse 19
Sanskrit
अभिषेकं कथं देयं कथं विद्याव्रतं तथा। पञ्चामृतं कथं भक्ष्यं पञ्चवीर्यं कथं तथा॥१९॥
Translation
“How is the Abhiṣeka (Empowerment) to be given? How is the Vidyāvrata (Ascetic Vow of Knowledge)? How are the Five Nectars to be consumed? And how are the Five Strengths (Vīrya)?”
Verse 20
Sanskrit
कीदृशं सिद्धिससामान्यमुत्तमं कीदृशं तथा। उपायाः कतिविधास्तत्र उपेयः कीदृशस्तथा॥२०॥
Translation
“What is the nature of common Siddhi (Accomplishment)? And what is the supreme one like? How many kinds of Upāya (Means) are there? And what is the Upeya (Goal) like?”
Verse 21
Sanskrit
कथमाज्ञां प्रयच्छन्ति योगिनः सर्ववज्रिणाम्। कथं कुर्वन्ति नानात्वं तत्सर्वं कथयाशु च॥२१॥
Translation
“How do the Yogins give commands to all the Vajra-holders? How do they create manifoldness? Explain all that to us quickly!”
Summary
Continuing from the previous verses, this section provides the definitive esoteric explanations given by the Tathāgatas regarding the terminology of the Guhyasamāja Tantra.
Verse 22
Sanskrit
अथ ते सर्वतथागतास्तेषां बोधिसत्त्वानां महासत्त्वानां प्रश्नवाक्यमुपश्रुत्य मुहूर्तं महाबोधिसत्त्वं महावज्रधरमालम्ब्य तूष्णीमभूवन्॥ अथ ते—
सर्वे महाबोधिसत्त्वाः प्रहृष्टाः करुणात्मनः। सम्बुद्धान् सुगतान् नाथान् प्रचोदयन्ति पुनः पुनः॥२२॥
Translation
Having heard the questions of those Great Bodhisattvas, all the Tathāgatas focused upon the Great Bodhisattva Mahāvajradhara for a moment and remained silent. Then all those Great Bodhisattvas, filled with joy and compassion, urged the fully enlightened Buddhas, the Sugatas, and the Lords, again and again (to speak).
Verse 23
Sanskrit
अथ ते सर्वतथागतास्तान् बोधिसत्त्वानेवमाहुः— कायवाक्चित्तवज्रेण कायवाक्चित्तवज्रिणः। सत्त्वार्थं बोधिसत्त्वेन्द्राः शृण्वन्तु प्रश्नविस्तरान्॥२३॥
Translation
Then all those Tathāgatas said to those Bodhisattvas: “O Lords of Bodhisattvas, for the sake of all beings, listen to the detailed answers regarding the Body, Speech, and Mind by those who possess the Vajra of Body, Speech, and Mind.”
Prose Transition
Sanskrit
अथ ते सर्वे महाबोधिसत्त्वास्तेषां सर्वतथागतानामनुग्रहवचनमुपगृह्य महाबोधिसत्त्वस्य महावज्रधरस्य कायवाक्चित्तवज्रं स्वकायवाक्चित्तवज्रैरालम्ब्य साधु साधु भगवन्तः साधु साधु सुगता इति तूष्णीमभूवन्।
ततस्ते सर्वतथागता महाकरुणात्मानः सहृद्यालम्ब्याधितिष्ठन् तेषां महाबोधिसत्त्वाणामेककण्ठेनैव तान् प्रश्नान् निर्दिशन्ति स्म।
Translation
Receiving the words of grace from the Tathāgatas, and focusing their own Vajras of Body, Speech, and Mind upon the Vajra of Body, Speech, and Mind of the Great Bodhisattva Mahāvajradhara, they said, “Excellent, excellent, O Blessed Ones! Excellent, excellent, O Sugatas!” and then remained silent. Then the Tathāgatas, with great compassion, having empowered them by focusing on the heart, answered those questions with one voice:
Verse 24 (Defining Guhyasamāja)
Sanskrit
त्रिविधं कायवाक्चित्तं गुह्यमित्यभिधीयते। समाजं मीलनं प्रोक्तं सर्वबुद्धाभिधानकम्॥२४॥
Translation
“The threefold Body, Speech, and Mind is called Guhya (Secret). Samāja (Assembly/Union) is declared to be the meeting or gathering of all the Buddhas.”
Verses 25-28 (Structure of the Tantra)
Sanskrit
पञ्चमं नवमं चैव दश सप्त त्रयोदशम्। बुद्धानां बोधिसत्त्वानां देशना साधनं महत्॥२५॥
चतुर्थं षोडशं चैव अष्टमं द्वादशं तथा। आचार्यकर्मसामान्यं सिद्धिश्च व्रतसम्बरम्॥२६॥
अष्टमं च द्वितीयं च दश पञ्च चतुर्दशम्। हठमनुरागं चैव उपसाधनसम्बरम्॥२७॥
सप्तमं च तृतीयं च दशैकादशपञ्चमम्। सिद्धिक्षेत्रनिमित्तं च सेवासाधनसम्बरम्॥२८॥
Translation
Note: These verses refer to the specific chapters of the root tantra that deal with various topics. “The 5th, 9th, 10th, 7th, and 13th (chapters) are the great means of accomplishment and teaching of the Buddhas and Bodhisattvas. The 4th, 16th, 8th, and 12th deal with the general activities of the teacher (Acarya), success (Siddhi), and the vows and commitments (Samvara). The 8th, 2nd, 15th, and 14th deal with Hatha yoga, attraction/passion, and the secondary means of accomplishment. The 7th, 3rd, 10th, 11th, and 5th deal with the signs of the field of success and the preliminary service (Seva) and means of accomplishment.”
Verse 29
Sanskrit
सर्वतथागतकर्म निग्रहानुग्रहक्षमम्। दान्तदौर्दान्तसौम्यानां सत्त्वानामेव तारणम्॥२९॥
Translation
“The activity of all Tathāgatas is capable of both subduing and gracing; it is the crossing over of beings—those who are tamed, those difficult to tame, and those who are gentle.”
Verse 30
Sanskrit
उत्पत्तिक्रमसम्बन्धं सेवावज्रविधिश्चतुः। गुरूणां मन्त्रमार्गेण शिष्याणां परिपाचनम्॥३०॥
Translation
“The connection with the Generation Stage (Utpatti-krama) and the fourfold Vajra method of service (Seva) is the ripening of disciples by Gurus through the path of Mantra.”
Verse 31
Sanskrit
सुव्रतस्याभिषिक्तस्य सुशिष्यस्य महात्मनः। बुद्धानां बोधिसत्त्वानां देशना परिमोचना॥३१॥
Translation
“The teaching for the well-vowed, empowered, and great-souled disciple is the ultimate liberation of the Buddhas and Bodhisattvas.”
Verse 32 (Defining Yoga)
Sanskrit
प्रज्ञोपायसमापत्तिर्योग इत्यभिधीयते। योनिसभावतः प्रज्ञो उपायो भावल्क्षणम्॥३२॥
Translation
“Yoga is defined as the union (samāpatti) of Wisdom (Prajñā) and Means (Upāya). Wisdom is the source (yoni) by nature; Means is characterized by manifestation (bhāva).”
Verse 33-34 (Defining Tantra)
Sanskrit
प्रबन्धं तन्त्रमाख्यातं तत् प्रबन्धं त्रिधा भवेत्। आधारः प्रकृतिश्चैव असंहार्य्यप्रभेदतः॥३३॥
प्रकृतिश्चाकृतेर्हेतुरसंहार्यफलं तथा। आधारस्तदुपायश्च त्रिभिस्तन्त्रार्थसङ्ग्रहः॥३४॥
Translation
“Tantra is said to be ‘Continuum’ (prabandha). That continuum is threefold: the Base (ādhāra), the Nature (prakṛti), and the Inalienable (asaṁhārya). Nature is the cause of non-creation; the Inalienable is the result; the Base is the means. The meaning of Tantra is the synthesis of these three.”
Verse 35-36 (Defining Tattva and Rahasya)
Sanskrit
पञ्चक त्रिकुलं चैव स्वभावैकशतं कुलम्। सहोक्तिर्बोधिवज्रस्य सोत्तरं तन्त्रमिष्यते॥३५॥
तत्त्वं पञ्चकुलं प्रोक्तं त्रिकुलं गुह्यमुच्यते। अधिदेवो रहस्यं च परमं शतधा कुलम्॥३६॥
Translation
“The pentad (5 families) and the triad (3 families) and the 101-fold nature are the Families. With the explanatory supplement (Sottara), this is intended as the Tantra. Tattva (Reality) is said to be the five families; Guhya (Secret) is the three families. Rahasya (Mystery) is the presiding deity, and Parama (Supreme) is the hundred-fold family.”
Verse 37 (Defining Bodhicitta)
Sanskrit
अनादिनिधनं शान्तं भावाभावाक्षयं विभुम्। शून्यताकरुणाभिन्नं बोधिचित्तमिति स्मृतम्॥३७॥
Translation
“Without beginning or end, peaceful, beyond existence and non-existence, all-pervasive, and inseparable from Emptiness and Compassion—this is remembered as Bodhicitta.”
Verse 38 (Defining Vidyāpuruṣa)
Sanskrit
कायवाक्चित्तवज्रेण भेद्याभेद्यस्वभावतः। विद्यया सह संयुक्तो विद्यापुरुष उत्यते॥३८॥
Translation
“By the nature of the divisible and indivisible Vajra of Body, Speech, and Mind, when joined with Vidyā (Consort/Knowledge), he is called Vidyāpuruṣa.”
Verse 39 (Defining Vajradhṛk)
Sanskrit
पञ्च हेतिश्च वेतिश्च वज्रमित्यभिधीयते। धारणं धृगिति ख्यातं विज्ञानं वज्रधृङ्मनः॥३९॥
Translation
“The ‘five’ (ha-iti) and the ‘media’ (va-iti) are called the Vajra. Holding them is called Dhṛk. Thus, consciousness is the mind of Vajradhṛk.”
Verse 40 (Defining Jinajik)
Sanskrit
सदसन्मध्यमं ख्यातं भूतभौतिकसम्भवम्। विग्रहः सर्वसत्त्वानां जिनजिग्जननं जिनः॥४०॥
Translation
“Known as the middle between being and non-being, the source of the elements and the elemental—the form (vigraha) of all beings is Jinajik, the progenitor, the Jina.”
Verse 41 (Defining Ratnadhṛk)
Sanskrit
चितं रत्नमिति ख्यातं अर्थैः सर्वैः समुद्भवम्। वेदकेन ध्रुवं वेद्यं वेदना रत्नधृङ्मनः॥४१॥
Translation
“Thought is known as the Ratna (Jewel), arising with all objects. That which is to be known by the knower—the Mind of Feeling (vedanā) is Ratnadhṛk.”
Verse 42 (Defining Ārolik)
Sanskrit
लक्ष्यलक्षणभावैस्तु सर्वं सर्वेण सर्वतः। रमणं लक्षणं लक्ष्यमारोलिगिति कथ्यते॥४२॥
Translation
“By the states of the sign and the signified, everything is everywhere. Delight, the sign, and the signified are called Ārolik.”
Verse 43 (Defining Prajñādhṛk)
Sanskrit
प्रकर्षकृतविज्ञानं यत् तत् प्रज्ञेति भण्यते। संस्कारचेतनां धार्यं प्रज्ञाधृगिति कथ्यते॥४३॥
Translation
“That supreme consciousness is called Prajñā. That which holds the mental formations (saṁskāra) and volition is called Prajñādhṛk.”
Verse 44 (Defining Kula)
Sanskrit
कुलमन्वयमाख्यातमन्वयैरादिरुच्यते। अविनाशमनुत्पन्नं यन्नाम तत् प्रकथ्यते॥४४॥
Translation
“Kula (Family) is described as lineage; the ‘source’ (ādi) is said to be the lineages. That name which is indestructible and unborn is what is proclaimed (as Kula).”
Verse 45
Sanskrit
विज्ञानं द्वेषमाख्यातं देति वेति द्वयैर्द्विषाम्। रूपं मोहममिति ख्यातं जडबन्धस्वभावतः॥४५॥
Translation
Consciousness (Vijñāna) is declared to be Hatred (Dveṣa), signified by the syllables De and Ve. Form (Rūpa) is known as Delusion (Moha), due to its nature of being a dull/inert bond.
Verse 46
Sanskrit
वेदना घट्टमानाख्या अहङ्कारस्वभावतः। संज्ञा संरागमात्मानं वस्तुतः शक्तिलक्षणम्॥४६॥
Translation
Sensation (Vedanā) is called “clashing” or “impact” (ghaṭṭamāna), due to the nature of the Ego (Ahaṅkāra). Perception (Saṁjñā) is essentially Attachment/Passion (Saṁrāga); in reality, it is characterized by power (Śakti).
Verse 47
Sanskrit
संस्कारस्तु सदा ईर्ष्या प्रतीत्य प्रेरणात्मनाम्। स्वभावं बोधिचित्तं तु सर्वत्र भवसम्भवम्॥४७॥
Translation
Mental Formations (Saṁskāra) are always Envy (Īrṣyā), characterized by the impelling force of dependent origination. The self-nature (of these) is Bodhicitta, which is the source of all existence.
Verse 48
Sanskrit
कामं चित्तमिति प्रोक्तं रागद्वेषतमोऽन्वितम्। समयं विश्वसङ्काशाभिमुखं कर्मजं फलम्॥४८॥
Translation
Mind is said to be Desire (Kāma), accompanied by passion, hatred, and darkness. Commitment (Samaya) is the fruit born of karma, directed toward the appearance of the entire universe.
Verse 49
Sanskrit
अद्वयज्ञानधर्मेर्ष्याऽहङ्कारो मोह उच्यते। अन्योन्यघट्टनं तत्र द्वेष इत्यभिधीयते॥४९॥
Translation
Delusion is called the egoism of non-dual knowledge, dharma, and envy. The mutual clashing within that state is termed Hatred.
Verse 50
Sanskrit
लक्षणं रागमासक्तिः ज्ञानोऽयं वज्रमुच्यते। रतिरत्यन्तसम्भोगं सम्पादः स्त्रीसुखं परम्॥५०॥
Translation
The characteristic of Passion is attachment; this knowledge is called the Vajra. Delight (Rati) is ultimate enjoyment; Success (Sampad) is the supreme bliss of the female/consort.
Verse 51
Sanskrit
मोहो द्वेषस्तथा रागः सदा वज्रे रतिः स्थिता। उपायस्तेन बुद्धानां वज्रयानमिति स्मृतम्॥५१॥
Translation
Delusion, Hatred, and Passion are always situated in the Vajra-Delight. By this means (Upāya), the path of the Buddhas is remembered as the Vajrayāna.
Verse 52 (Defining Yamāntakṛt)
Sanskrit
अविनाशात्मका धर्मा अनुत्पादस्वभावतः। समयः सर्वभावानां तेनैवान्तककृद्यमः ॥५२॥
Translation
Phenomena (Dharmas) are indestructible by nature because they are unborn. This is the “commitment” (samaya) of all things; therefore, he is Yamāntakṛt (The Finisher of Death/Yama).
Verse 53 (Defining Prajñāntakṛt)
Sanskrit
अविज्ञानत्मका धर्माः परमार्थविशुद्धितः। समयः सर्वचित्तानां तेन प्रज्ञान्तकृज्जिनः॥५३॥
Translation
Phenomena are non-conceptual in nature because they are pure in the ultimate sense. This is the commitment of all minds; therefore, the Jina is Prajñāntakṛt (The Finisher of Knowledge/Ignorance).
Verse 54 (Defining Padmāntakṛt)
Sanskrit
अवाच्यात्मका धर्मा अभावनामरूपधीः। समयः सर्वधर्माणां तेन पद्मान्तकृद्विभुः॥५४॥
Translation
Phenomena are inexpressible by nature; the intellect is free from the contemplation of name and form. This is the commitment of all phenomena; therefore, the All-pervading One is Padmāntakṛt (The Finisher of the Lotus).
Verse 55 (Defining Vighnāntakṛt)
Sanskrit
निर्विकल्पात्मका धर्माः प्रकृत्या शान्तभावतः। समयः सर्ववज्राणां तेन विघ्नान्तकृत् प्रभुः॥५५॥
Translation
Phenomena are free from discursive thought (Nirvikalpa) because they are peaceful by nature. This is the commitment of all Vajras; therefore, the Lord is Vighnāntakṛt (The Finisher of Obstacles).
Verse 56
Sanskrit
अविनाशमविज्ञेयमवाच्यमविकल्पितम्। बुद्धबोधिरिदं ज्ञानं ज्ञात्वा सुखमवाप्नुते॥५६॥
Translation
This knowledge is the Enlightenment of the Buddha: it is indestructible, unknowable (by ordinary mind), inexpressible, and non-conceptual. Realizing this, one attains bliss.
Verse 57
Sanskrit
मोहो मोहोपभोगेन क्षयमोहो यमान्तकृत्। कायान्तकृद्भवेत्तेन तथा ज्ञेयान्तकृद्भवेत्॥५७॥
Translation
Through the enjoyment of delusion, delusion is exhausted—that is Yamāntakṛt. By that, he becomes the finisher of the body and the finisher of the knowable.
Verse 58
Sanskrit
दोषो दोषोपभोगेन क्षयदोषः प्रज्ञान्तकृत्। चित्तान्तकृद्भवेत्तेन तथा क्लेशान्तकृद्भवेत्॥५८॥
Translation
Through the enjoyment of defect (Dveṣa/Hatred), the defect is exhausted—that is Prajñāntakṛt. By that, he becomes the finisher of the mind and the finisher of the afflictions (kleśas).
Verse 59
Sanskrit
रागो रागौपभोगेन क्षयरागः पद्मान्तकृत्। वागन्तकृद्भवेत्तेन समापत्त्यन्तकृत्तथा॥५९॥
Translation
Through the enjoyment of passion, passion is exhausted—that is Padmāntakṛt. By that, he becomes the finisher of speech and the finisher of meditative union (samāpatti).
Verse 60
Sanskrit
सर्वक्लेशक्षयं यत्तत्सर्वकर्मक्षयन्तथा। सर्वावरणक्षयं ज्ञानं विघ्नान्तकृदिति स्मृतम्॥६०॥
Translation
That which is the exhaustion of all afflictions, the exhaustion of all karma, and the knowledge of the exhaustion of all veils is remembered as Vighnāntakṛt.
Verse 61
Sanskrit
क्लेशवज्रावृते शुद्धे सर्वं कर्म विशुध्यते। सर्वकर्मविशुद्धत्वात् विशुद्धं कर्मजं फलम्॥६१॥
Translation
When the purity of the Vajra-afflictions is reached, all karma is purified. Because all karma is purified, the fruit born of karma is also pure.
Verse 62
Sanskrit
ग्रहणं रागणं चैव आकारनिश्चलं तथा। हेतुत्वञ्च फलत्वञ्च षड्भिच्चित्तसमुद्भवः॥६२॥
Translation
Grasping, passion, the immobility of form, causality, and result—from these six, the Mind arises.
Verse 63
Sanskrit
टक्किराजादयः षटका क्रोधेन्द्रा इति विश्रुताः। भूतभौतिकविख्याता विद्याराजेति विश्रुताः॥६३॥
Translation
Ṭakkirāja and the others are the six renowned Kings of Wrath (Krodhendras). Renowned throughout the elemental and physical worlds, they are known as the Kings of Knowledge (Vidyārāja).
Verse 64
Sanskrit
रूपवज्रादयः षटका वज्राधिपतयः स्मृताः। समयवज्रादयः षटकाः पृथिव्यादिषु पञ्चकाः॥६४॥
Translation
Rūpavajrā and the others are remembered as the six female Vajra-lords. Samayavajrā and the others are the six (consorts) within the five elements, etc.
Verse 65
Sanskrit
चित्तवाक्कायवज्रैस्तु सम्भवन्ति महात्मनः। प्राज्ञोपायोद्भवं स्कन्धधात्वायतनविग्रहम्॥६५॥
Translation
From the Vajras of Mind, Speech, and Body of the Great Soul, the form (vigraha) composed of the Aggregates (skandha), Elements (dhātu), and Sense-bases (āyatana) arises, born from Wisdom and Means (Prājñopāya).
Verse 66
Sanskrit
निश्चित्य योगतो मन्त्री निष्पन्नक्रमयोगतः। सर्वशुद्ध्यधिमोक्षेण सर्वसन्त्रासवर्जितः॥६६॥
Translation
Having ascertained this through Yoga, the Mantrin (practitioner), by means of the Completion Stage (niṣpannakrama), becomes free from all fear through the firm conviction in universal purity.
Verse 67
Sanskrit
सिंहवद्विचरेन्मन्त्री निर्विशङ्केन चेतसा। नाकार्य्यं विद्यते ह्यत्र नाभक्ष्यं विद्यते तथा॥६७॥
Translation
The Mantrin should wander like a lion with a mind free from doubt. In this state, there is nothing “not to be done” and nothing “not to be eaten.”
Verse 68
Sanskrit
नावाच्यं विद्यते किञ्चिन्नाचिन्त्यं विद्यते सदा। असमाहितयोगेन नित्यमेव समाहितः॥६८॥
Translation
Nothing is “not to be spoken,” and nothing is “not to be thought.” By the yoga of the non-meditative state (asamāhita-yoga), one is perpetually in meditative absorption (samāhita).
Verse 69
Sanskrit
सर्वचित्तेषु या चर्या समन्तचर्येति कथ्यते। प्रतीत्योत्पद्यते यद्यदिन्द्रियैर्विषयैर्मनः॥६९॥
Translation
The conduct that exists within all minds is called Universal Conduct (Samantacaryā). Whatever arises dependently through the senses and their objects is the Mind.
Verse 70
Sanskrit
तन्मनो मननं ख्यातं कारकात्राणनार्थतः। लोकाचारविनिर्मुक्तं यदुक्तं समयसम्बरम्॥७०॥
Translation
That Mind is known as “thought” (manana) because it protects (trāṇa) the agent (kāraka). Being free from worldly social conduct is what is called the Vow of Commitment (Samaya-sambara).
Verse 71
Sanskrit
पालनं सर्ववज्रैस्तु मन्त्रचर्येति कथ्यते। स्वकस्वकस्वभावन्तु विचार्य मनसा हृदि॥७१॥
Translation
Protection by means of all the Vajras is called Mantric Conduct (Mantracaryā). One should contemplate the individual self-nature within the mind at the heart.
Verse 72
Sanskrit
जपं तु सृष्टिसंहारं मन्त्रमुच्चार्य भेदतः। विश्ववज्रात्मकान् बुद्धान् ज्ञानबीजेन संहरेत्॥७२॥
Translation
Japa (recitation) is indeed the process of creation and dissolution (sṛṣṭi-saṁhāra), performed by uttering the mantras distinctly. One should dissolve the Buddhas, who are the nature of the universal Vajra, into the Seed of Knowledge.
Verse 73
Sanskrit
बोधिनैरात्म्यबीजेन निरात्मां भावयेद्व्रती। संस्फरेद् विश्ववद्विश्वं त्र्यध्वबीजेन तं जपेत्॥७३॥
Translation
With the seed of “Enlightenment-Selflessness,” the practitioner should meditate on the selfless nature. One should radiate forth like the universe and recite the mantra with the seed syllables of the three times (OM AH HUM).
Verse 74
Sanskrit
जपं जल्पनमाख्यातं सर्ववाङ्मन्त्रमुच्यते। मन्त्रं मन्त्रमिति प्रोक्तं तत्त्वं चोदनाभाषणम्॥७४॥
Translation
Japa is defined as “chattering” (jalpana); all speech is called Mantra. Mantra is so-called because it is the Reality (tattva) which speaks as an exhortation (codana).
Verse 75-76
Sanskrit
यथैव हृद्यधिष्ठानं समाधिं च तथैव च। तेषां मूर्ध्न्यभिषेकं च तथा पूजां च सर्वतः॥७५॥
विद्यया विद्यते योगं यस्य वज्रधरस्य च। तस्य भोगाश्चतुर्ज्ञेयाः स्वाधिष्ठानादिभिस्तथा॥७६॥
Translation
Just as there is empowerment (adhiṣṭhāna) in the heart, so it is in Samadhi. There is initiation (abhiṣeka) on their heads and worship (pūjā) everywhere. For the Vajradhara joined with Vidyā (the Consort/Knowledge), four enjoyments (bhoga) are to be known through self-empowerment, etc.
Verse 77
Sanskrit
वीराणामेकवक्त्राणामेकैकं मूर्ध्नि सेचनम्। हृन्मुद्रा मन्त्रमार्गेण मुद्र्यते स्वकुलक्रमैः॥७७॥
Translation
For the single-faced heroes, there is a single sprinkling (initiation) on the head. The heart-mudra is sealed by the path of mantra according to the order of one’s own Buddha-family.
Verse 78
Sanskrit
फलेन हेतुमाममुद्र्य फलमाममुद्र्य हेतुना। विभाव्यमन्यथा सिद्धिः कल्पकोटिर्न जायते॥७८॥
Translation
By sealing the cause with the result, and sealing the result with the cause, one should meditate. Otherwise, success (siddhi) will not be attained even in ten million eons.
Verse 79-80
Sanskrit
चतुर्भोगसमायुक्तं विद्यापुरुषवज्रिणम्। कायवाक्चित्तभेदेन त्रिकोणेषु विभावयेत्॥७९॥
दशारं चक्रमापीतं तत्र मध्ये विभावयेत्। सर्वारेषु दशकौधन् दशज्ञानात्मकोदयान्॥८०॥
Translation
One should visualize the Vidyāpuruṣa (the Vajra-being) endowed with the four enjoyments, categorized by Body, Speech, and Mind, within triangles (trikoṇeṣu). In the center, visualize a yellow ten-spoked wheel. On all the spokes, visualize the ten Wrathful Deities (daśakrodhān) who arise from the ten knowledges.
Verse 81
Sanskrit
भावयेन्निरोधचक्रेण निष्पन्नेनाग्रचारुणा। वज्रज्वालां स्फरेन्मेघैर्भ्रमन्तं निश्चलोपमम्॥८१॥
Translation
One should meditate with the “Wheel of Cessation,” which is perfected and supremely beautiful. One should radiate Vajra-flames like clouds—moving, yet appearing perfectly still.
Verse 82
Sanskrit
इति धर्मोदयज्ञानं प्रकृत्या निर्मलं शिवम्। भावितेन क्षणेनैव बुद्धचक्षुः प्रजायते॥८२॥
Translation
This is the Knowledge of the Source of Phenomena (Dharmodaya-jñāna), which is naturally stainless and auspicious. By meditating on it for even a moment, the “Buddha-Eye” is born.
Verse 83-84
Sanskrit
क्रमद्वयमुपाश्रित्य वज्रिणां तत्र देशना। क्रममौत्पत्तिकं चैव क्रममौत्पन्नकं तथा॥८३॥
साधनं प्रतिपत्तिश्च समयसम्बरं तथा। सर्वं तद्विस्तरं पूर्वं भिद्यते क्रमभेदतः॥८४॥
Translation
The teaching of the Vajra-holders relies on the Two Stages: the Generation Stage (autpattika) and the Completion Stage (autpannaka). The means of achievement, the practice, and the vows—all these were previously detailed according to the division of these stages.
Verse 85-86
Sanskrit
रूपशब्दादयः कामाः सुखदुःखोभयात्मकाः। जनयन्ति हृदये नित्यं रागद्वेषतमोदयम्॥८५॥
रागे रागमयं वज्रं वज्रवद्रत्नसम्भवम्। रत्नवज्जायते समयं कामास्ते समयोपमाः॥८६॥
Translation
Desirable objects like form and sound, which consist of pleasure, pain, or both, constantly produce the arising of passion, hatred, and delusion in the heart. (But) in passion, there is the Passion-Vajra, arisen from the Jewel-like Vajra. From the Jewel arises the Commitment (samaya); thus desires are like the Commitment itself.
Verse 87
Sanskrit
साकारं च निराकारं सर्वगं त्र्यक्षरात्मकम्। करणं हरणं चैव स्फारणं कुर्यात् स्वजापतः॥८७॥
Translation
Having form and being formless, all-pervading, and consisting of the three syllables (OM AH HUM)—one should perform the creation, withdrawal, and expansion through one’s own recitation.
Verse 88
Sanskrit
एवं द्वेषं च मोहं च निष्पाद्य भुवनत्रयम्। आममुद्र्य गुह्यसंशुद्धमर्थं कुर्वन्ति वज्रिणः॥८८॥
Translation
Thus, having produced the three worlds from hatred and delusion, and having sealed them, the Vajra-holders perform the “Secret-Purified Meaning.”
Verse 89
Sanskrit
निष्पाद्य द्वेषचक्रं तु द्वेषयोगेन योगिनाम्। विदाह्य क्रूरवज्रेण संहरेज्ज्ञानवज्रिणः॥८९॥
Translation
Having produced the “Wheel of Hatred” through the yoga of hatred, the yogins, having consumed (impurity) with the Cruel Vajra, should dissolve it into the Wisdom-Vajra-holders.
Verse 90
Sanskrit
तांस्तु संस्फार्य सम्बोध्य तद्वत्संहरणं पुनः। अभ्यसेद्योगमेवन्तु द्वेषवज्रः स्वयं भवेत्॥९०॥
Translation
By expanding those [deities], awakening them, and likewise withdrawing them again, one should practice this Yoga. Thus, one becomes the Hatred-Vajra (Dveṣavajra) himself.
Verse 91
Sanskrit
मारणं जीवनं चैव त्रैधातुकमशेषतः। करोति क्षणमात्रेण व्यक्तशक्तिर्न संशयः॥९१॥
Translation
With his power clearly manifested, he performs the killing and the reviving of the entire triple world in a single moment—of this, there is no doubt.
Verse 92
Sanskrit
निष्पाद्य मोहचक्रं तु मोहयोगेन योगिना। भूषणाद्यानि यत्किञ्चित्तत्सर्वं चोदयेत्सदा॥९२॥
Translation
Having generated the “Wheel of Delusion” through the Yoga of Delusion, the yogi should always exhort whatever ornaments and things exist.
Verse 93
Sanskrit
मोहचित्तोदधिं भाव्यं सर्वरत्नैः प्रपूरितम्। दानवर्षं प्रवर्षेत सर्वेषां मोहचक्रिणाम्॥९३॥
Translation
One should meditate on the “Ocean of the Deluded Mind” as being filled with all jewels. A rain of gifts should then shower down upon all those within the Wheel of Delusion.
Verse 94
Sanskrit
प्रदानं हरणं चैव सर्वद्रव्यमशेषतः। करोति क्षणमात्रेण चित्तवज्रस्थिरेण वै॥९४॥
Translation
By means of the firm Vajra-mind, he performs the giving and the taking of all substances without exception in a single moment.
Verse 95
Sanskrit
निष्पाद्य रागचक्रं तु रागयोगेन योगिना। अपहृत्य सर्वदेवेभ्यः कामयेत् कामयोगतः॥९५॥
Translation
Having generated the “Wheel of Passion” through the Yoga of Passion, and having taken [the joy] from all the gods, he should enjoy desire through the Yoga of Desire.
Verse 96
Sanskrit
रतिप्रीतिसुखैर्हर्षैः कामक्रीडाविकुर्वितैः। प्रदातव्यं ततः पञ्चदेवेभ्यः सर्वचक्रिणा॥९६॥
Translation
Through the joys of delight, affection, and bliss, and through the transformations of the play of desire, the “Universal Sovereign” (Sarvacakrin) should then offer [that bliss] to the five deities.
Verse 97
Sanskrit
त्रैधातुकसमुत्पन्ना भार्या देवासुरा अपि। कामयन्ति क्षणेनैव मानुष्यः किं पुनः स्त्रियः॥९७॥
Translation
Wives born of the three worlds—even goddesses and Asuras—will desire him in an instant. What then to speak of human women?
Verse 98
Sanskrit
मण्डलाभिषेकं च कर्माग्रप्रसराणि च। अनुष्ठानमधिष्ठानं सिद्धानां गतिरन्यथा॥९८॥
Translation
[Next are explained] the empowerment into the Mandala, the supreme flow of ritual activities, the practice (anuṣṭhāna), and the empowerment (adhiṣṭhāna). Otherwise, the goal of the Siddhas is not reached.
Verse 99 (Definitions of Mandala)
Sanskrit
भगं मण्डलाख्यातं बोधिचित्तं च मण्डलम्। देहं मण्डलमित्युक्तं त्रिषु मण्डलकल्पना॥९९॥
Translation
The Bhaga (womb/source) is called a Mandala; the Bodhicitta (semen/enlightened mind) is a Mandala; and the Body is said to be a Mandala. The conception of the Mandala exists in these three.
Verse 100 (Definition of Mudra)
Sanskrit
मुद्रितं मुद्रया सर्वं स्कन्धायातनधातुना। तेन मुद्रा सदा न्यस्ता मण्डलेति विनिर्दिशेत॥१००॥
Translation
Everything is “sealed” (mudrita) by a Mudra through the aggregates, sense-bases, and elements. Therefore, a Mudra is always placed [in the ritual]; this is designated as the Mandala.
Verse 101-102
Sanskrit
अङ्कुशं दण्डशूलं च खङ्गं कोणेषु विन्यसेत्। टक्किदण्डबलं बालं चक्रं सुम्भमधोर्द्ध्वतः॥१०१॥
विद्याराजादिवज्राणां मुद्रा षट्चक्रवर्तिनाम्। पृथिव्यादिषु सत्त्वानां मुद्रामण्डलकं स्वकम्॥१०२॥
Translation
One should place the hook (aṅkuśa), staff (daṇḍa), trident (śūla), and sword (khaḍga) in the corners. The [mudras of] Takkiraja, Niladanda, Mahabala, and Achala, and the Wheel and Sumbha, should be placed below and above. These are the Mudras of the six sovereigns of the Vajras of the Kings of Knowledge.
Verse 103
Sanskrit
आदर्शं वीणां शङ्खं च पात्रं बिम्बपटांस्तथा। धर्मोदयाख्या मुद्रैषा वज्राधिपतिवज्रिणाम्॥१०३॥
Translation
The mirror, the lute (vīṇā), the conch, the vessel, the image, and the cloth—this is the Mudra called Dharmodaya (Source of Phenomena) of the Vajra-holders of the Lord of Vajras.
Verse 104
Sanskrit
बुद्धश्च बोधिसत्त्वाश्च क्रोधराजाभिमुद्रिताः। ततोऽन्या एकवीरास्तु कुलवर्णेन कल्पिताः॥१०४॥
Translation
The Buddhas and Bodhisattvas are sealed by the Wrathful Kings (Krodharāja). Others, the “Solitary Heroes” (Ekavīra), are conceived according to the color of their Buddha-family.
Verse 105 (Secret Definition of Flowers)
Sanskrit
पुष्पमित्यभिधीयते नवयोषित्खधातवः। कायवाक्चित्तभेदेन न्यासं कुर्यात् कुलक्रमैः॥१०५॥
Translation
“Flowers” (puṣpam) is the term for the sense-fields (khadhātavaḥ) of young women. One should perform the placement (nyāsa) according to the sequence of the families, distinguished by Body, Speech, and Mind.
Verse 106
Sanskrit
चैत्यं च सर्वबुद्धानामालयस्थानमुच्यते। ज्ञानसत्त्वेन यत्सृष्टं ज्ञानचक्रमिति स्मृतम्॥१०६॥
Translation
Caitya is the name for the abode (foundation) of all the Buddhas. That which is created by the Wisdom-Being is remembered as the Wheel of Wisdom (Jñānacakra).
Verse 107
Sanskrit
बीजाक्षरपदं प्रोक्तं त्रिवज्राक्षरमक्षरम्। चोदनं बोधनं प्रोक्तं कायवाक्चित्तभावतः॥१०७॥
Translation
Pada (the State/Syllable) is the seed-syllable, the indestructible syllables of the Triple Vajra. Codana (Exhortation) is defined as awakening by means of the Body, Speech, and Mind.
Verse 108
Sanskrit
प्रेरणं रश्मिसञ्चारं दशदिग्लोकधातुषु। आमन्त्रणं सवज्राणां सर्ववज्रनिमन्त्रणम्॥१०८॥
Translation
Preraṇa (Impelling) is the radiation of light rays into the world-systems of the ten directions. Āmantraṇa (Invocation) is the invitation of all those who possess the Vajra.
Verse 109
Sanskrit
रश्मिना सर्ववज्राणां सर्ववज्राणि तत्पदे। संहृत्य पिण्डरूपेण बन्धो बन्धनमुच्यते॥१०९॥
Translation
Having withdrawn all the Vajras into that state (the seed-syllable) by the light rays of all the Vajras, the forming of a mass (piṇḍa) is called Bandhana (Binding).
Verse 110
Sanskrit
कायवाक्चित्तवज्रेण कायवाक्चित्तमण्डले। आममुद्र्य कायवाक्चित्तं कल्पयेल्लेख्यमण्डलम्॥११०॥
Translation
With the Vajra of Body, Speech, and Mind, within the Mandala of Body, Speech, and Mind, having sealed the Body, Speech, and Mind, one should construct the “drawn Mandala” (lekhyamaṇḍalam).
Verse 111 (The Four Empowerments)
Sanskrit
अभिषेकं त्रिधा भेदमिस्मिन्तन्त्रे प्रकल्पितम्। कलशाभिषेकं प्रथमं द्वितीयं गुह्याभिषेकतः॥१११॥
Translation
In this Tantra, the Empowerment (Abhiṣeka) is conceived in three [primary] divisions: First is the Jar Empowerment (Kalaśābhiṣeka), and second is the Secret Empowerment (Guhyābhiṣeka).
Verse 112–113
Sanskrit
तृतीयं प्रज्ञाज्ञानं च चतुर्थं च तथा भवेत्। अतिरहस्यं ततः प्रोक्तमभिषेकं मन्त्रिणः॥११२॥
विशालनेत्रां सुसुरूपां मन्त्रयोग्याम् सुयौवनाम्। सपुष्पां शुक्रसम्भवां संवेद्यां दापयेत् ततः॥११३॥
Translation
The third is the Wisdom-Knowledge (Prajñājñāna), and likewise the fourth. To the Mantrin disciple, one should give the “Secret of Secrets” empowerment, using a wide-eyed [consort] suitable for mantra, who is “with flower” (menstruating) and born of reproductive essence (śukrasambhavām).
Verse 114
Sanskrit
वज्रपद्मसमायोगात् सर्ववज्राणि मेलयेत्। कायवाक्चित्तवज्रेभ्यो हृदये पातनं च वै॥११४॥
Translation
By the application of the “Vajra and the Lotus” (the union of the Master and Consort), one should assemble all the Vajras. Falling into the heart from the Vajra of Body, Speech, and Mind…
Verse 115
Sanskrit
वज्रमार्गेण चोत्सृज्य शिष्यवक्त्रे निपातयेत्। सर्ववज्राभिषेकाणां परं स्थानं तु तत् स्मृतम्॥११५॥
Translation
…one should release [the essence] through the “Vajra-path” and drop it into the mouth of the disciple. This is the supreme state of empowerment of all the Vajras.
Verse 116–117
Sanskrit
सिद्ध्यन्ति सर्वमन्त्राणि कर्माग्रप्रसराणि च। अतिश्रद्धां महाप्राज्ञीं सुरूपां साधकप्रियाम्॥११६॥
एकयोगक्रियाभ्यस्तां समयीं समपश्य वै। दक्षिणा च प्रदातव्या गुरवे साधकेन वै॥११७॥
Translation
All mantras and the supreme flow of activities are perfected [through this]: [The Guru chooses a consort who is] possessed of great faith, highly wise, beautiful, dear to the practitioner, practiced in the rites of the singular yoga, and observant of the commitments (samaya). The practitioner must then give a gift (dakṣiṇā) to the Guru.
Verse 118–119 (The Yoga of Delusion and Hatred)
Sanskrit
अध्येष्य गुरुणा तस्य दातव्या साधकस्य तु। मूढे मोहात्मकं योगं मोहरत्या समन्वितम्॥११८॥
निःसेकान्मोहधाराभिर्मोहवज्रः स्वयं भवेत्। द्विष्टे द्वेषात्मकं योगं द्वेषरत्या समन्वितम्॥११९॥
Translation
Having been requested, the Guru should grant [the initiation] to the practitioner. For the deluded disciple, the Guru employs the Yoga of Delusion, joined with the delight of delusion. Through the flow of the currents of delusion, the disciple becomes the Delusion-Vajra (Mohavajra) himself. For the hateful disciple, the Yoga of Hatred is used; through the flow of hatred, he becomes the Hatred-Vajra (Dveṣavajra).
Verse 120–121 (The Yoga of Passion and Wisdom)
Sanskrit
निःसेकाद्द्वेषधाराभिर्द्वेषवज्रः सव्यं भवेत्। रक्ते रागात्मकं योगं रागरत्या समन्वितम्॥१२०॥
निःसेकाद्रागधाराभी रागवज्रः स्वयं भवेत्। प्रज्ञाज्ञानात्मकं योगं वज्ररत्या समन्वितम्॥१२१॥
Translation
For the passionate disciple, the Yoga of Passion is used; through the flow of passion, he becomes the Passion-Vajra (Rāgavajra). [Then] through the Yoga of Wisdom-Knowledge, joined with Vajra-delight, and the flow of the currents of knowledge, he becomes Wisdom-Knowledge itself.
Verse 122–123
Sanskrit
निःसेकाद् ज्ञानधाराभिः प्रज्ञाज्ञानः स्वयं भवेत्। तामेव देवताः विद्यां गृह्य शिष्यस्य वज्रिणः॥१२२॥
पाणौ पाणिः प्रदातव्याः साक्षीकृत्य तथागतान्। हस्तं दत्त्वा शिरे शिष्यं मुच्यते गुरुवज्रिणा॥१२३॥
Translation
Taking that very goddess-like Wisdom (Vidyā), the Guru places her hand into the hand of the Vajra-disciple, making the Tathāgatas his witnesses. By placing his hand upon the disciple’s head, the Guru-Vajra liberates him.
Verse 124–125
Sanskrit
नान्योपायेन बुद्धत्वं तस्माद् विद्यामिमां वराम्। अद्वयाः सर्वधर्मास्तु द्वयभावेन लक्षिताः॥१२४॥
तस्माद् वियोगः संसारे न कार्ये भवता सदा। इदं तत्सर्वबुद्धानां विद्याव्रतमनुत्तमम्॥१२५॥
Translation
Buddhahood is not attained by any other means; therefore, [one should accept] this supreme Wisdom. All phenomena are non-dual (advaya), though they appear characterized by duality. Therefore, you should never create a sense of separation (viyoga) within Saṃsāra. This is the unsurpassed “Vow of Knowledge” (vidyāvrata) of all Buddhas.
Verse 126–127 (The Five Nectars)
Sanskrit
अतिक्रमति यो मूढः सिद्धिस्तस्य न चोक्तमा। प्रकृत्या देहधर्मेषु भ्राजते मलपञ्चकम्॥१२६॥
पञ्चज्ञानैरधिष्ठानात्पञ्चामृतमिति स्मृतम्। ज्वालनं तापनं चैवोद्योतनं रूपदर्शनम्॥१२७॥
Translation
The fool who transgresses this does not attain supreme success. Within the nature of the body’s functions, the “five impurities” shine forth. Through the empowerment of the Five Wisdoms, these are remembered as the Five Nectars (Pañcāmṛta). They cause burning, heating, illumination, and the vision of the [deity’s] form.
Verse 128–129
Sanskrit
मन्त्रमूर्तिप्रयोगेण भक्षेट्पञ्चामृतामृतम्। अन्तरिक्षगतं चिन्तेद्वज्रहूँकारसम्भवम्॥१२८॥
अधस्तात्तु तत्र भागे पद्ममाकारसम्भवम्। ओम्काराङ्कितममृतं तत्र मध्ये निवेशयेत्॥१२९॥
Translation
Using the application of the Mantra-form, one should consume the nectar of the Five Nectars. One should visualize it in space, arising from the Vajra-syllable HŪM. Below, in that region, visualize a lotus arising from the form of the syllable A. Place the nectar marked with the syllable OM in its center.
Verse 130–131
Sanskrit
वज्रपद्मसमायोगाज्ज्वाल्य सन्ताप्य योगिना। उद्यते स्फटिकाकारं ज्ञानसूर्यमिवापरम्॥१३०॥
आकृष्य परमास्त्रेण दशदिग्लोकधातुषु। अमृतं तत्र सम्पात्य भक्षेद् भक्षणयोगतः॥१३१॥
Translation
Through the union of the Vajra and the Lotus (the masculine and feminine principles), the yogi causes it to blaze and heat up. It rises as a crystal-like form, like a second “Sun of Knowledge.” Drawing [this essence] from the world-systems of the ten directions with the supreme weapon, and bringing the nectar there, one should consume it through the yoga of eating.
Verse 132
Sanskrit
पञ्चवीर्यं तथा भक्ष्यं साध्यसिद्धिविधानतः। निष्पाद्यत्रयक्ष्रैर्बीजैरन्यथा नैव सिद्धिदाः॥१३२॥
Translation
The “Five Heroic Substances” (pañcavīrya) should also be consumed according to the rite for achieving the goal. They must be produced through the seed-syllables of the three letters (OM AH HUM); otherwise, they grant no success.
Verse 133
Sanskrit
अन्तर्द्धानादयः सिद्धाः सामान्या इति कीर्तिताः। सिद्धिरुत्तममित्याहुर्बुद्धा बुद्धत्वसाधनम्॥१३३॥
Translation
Successes like invisibility and others are called “Common” (sāmānya). The Buddhas say that the “Supreme Success” is the accomplishment of Buddhahood itself.
Verse 134–135 (The Four Stages of Practice)
Sanskrit
चतुवर्धिमुपायन्तु बोधिवज्रेण वर्णितम्। योगतन्त्रेषु सर्वेषु शस्यते योगिना सदा॥१३४॥
सेवाविधानं प्रथमं द्वितीयमुपसाधनम्। साधनं तु तृतीयं वै महासाधनं चतुर्थकम्॥१३५॥
Translation
The fourfold means has been described by the Bodhi-Vajra. In all Yoga Tantras, it is always praised by the yogi:
- Sevā (Preliminary Service/Invocation)
- Upasādhana (Near-accomplishment)
- Sādhana (Accomplishment)
- Mahāsādhana (Great Accomplishment)
Verse 136–137 (Defining Sevā)
Sanskrit
सामान्यौत्तमभेदेन सेवा तु द्विविधा भवेत्। वज्रचतुष्केण सामान्यमुत्तमं ज्ञानामृतेन च ॥१३६॥
प्रथमं शून्यताबोधिं द्वितीयं बीजसंहृतम्। तृतीयं बिम्बनिष्पत्तिश्चतुर्थं न्यासमक्षरम्॥१३७॥
Translation
Sevā is of two kinds: Common and Supreme. The Common is through the Four Vajras; the Supreme is through the Nectar of Knowledge. The [Four Vajras are]:
- Realizing Emptiness (śūnyatābodhi)
- Withdrawing into the Seed-syllable (bījasaṁhṛta)
- Perfection of the Image/Form (bimbaniṣpatti)
- Placement of the Syllables (nyāsamakṣaram)
Verse 138
Sanskrit
एभिर्वज्रचतुष्केण सेवासामान्यसाधनम्। उत्तमे ज्ञानामृते चैव कार्यं योगषडङ्गतः॥१३८॥
Translation
Through these Four Vajras, the Common Sadhana of Sevā is performed. However, for the Supreme Nectar of Knowledge, the practice must be done through the Six Limbs of Yoga (Yoga-ṣaḍaṅga).
Verse 139
Sanskrit
सेवाषडङ्गयोगेन कृत्वा साधनमुत्तमम्। साधयेदन्यथा नैव जायते सिद्धिरुत्तमा॥१३९॥
Translation
Having performed the supreme means of accomplishment through the Sevā (preliminary service) of the Six-Limbed Yoga, one attains success. Otherwise, supreme success is never born.
Verse 140 (The Six Limbs)
Sanskrit
प्रत्याहारस्तथा ध्यानं प्राणायामोऽथ धारणा। अनुस्मृतिः समाधिश्च षडङ्गो योग उच्यते॥१४०॥
Translation
- Pratyāhāra (Withdrawal)
- Dhyāna (Meditation)
- Prāṇāyāma (Breath Control)
- Dhāraṇā (Retention)
- Anusmṛti (Recollection)
- Samādhi (Concentration)
These are called the Six Limbs of Yoga.
Verse 141 (Pratyāhāra)
Sanskrit
दशानामिन्द्रियाणान्तु स्ववृत्तिस्थानन्तु सर्वतः। प्रत्याहारमिति प्रोक्तमाहार प्रतिपत्तये॥१४१॥
Translation
The drawing back of the ten senses from their respective spheres of operation is called Pratyāhāra, done for the sake of obtaining the [true] “food” (spiritual nourishment).
Verse 142–143 (Dhyāna)
Sanskrit
पञ्चकामाः समासेन पञ्चबुद्धप्रयोगतः। कल्पनं ध्यानमुच्येत तद्ध्यानं पञ्चधा भवेत्॥१४२॥
वितर्कं च विचारं च प्रीतिश्चैव सुखं तथा। चित्तस्यैकाग्रता चैव पञ्चैते ध्यानसंग्रहाः॥१४३॥
Translation
The conceptualization of the five objects of desire through the application of the Five Buddhas is called Dhyāna. This meditation is fivefold: Vitarka (Investigation), Vicāra (Analysis), Prīti (Joy), Sukha (Bliss), and Ekāgratā (One-pointedness of Mind). These five comprise the collection of Dhyāna.
Verse 144–145
Sanskrit
गुह्यतन्त्रेषु सर्वेषु विविधाः परिकीर्तिताः। गुह्यं तर्कौदयं तर्कं विचारं तत् प्रयोगतः॥१४४॥
तृतीयं प्रीतिसंकाशं चतुर्थं सुखसंग्रहम्। स्वचित्तं पञ्चमं ज्ञेयं ज्ञानं ज्ञेयो दयक्षमम्॥१४५॥
Translation
In all the secret Tantras, these are diversely proclaimed. [One should understand] the secret arising of investigation, and the application of investigation and analysis. The third is the appearance of joy, the fourth is the collection of bliss, and the fifth should be known as one’s own Mind—knowledge capable of perceiving the knowable.
Verse 146–147 (Prāṇāyāma)
Sanskrit
सर्वबुद्धमयं शान्तं सर्वकामप्रतिष्ठितम्। पञ्चज्ञानमयं श्वासं पञ्चभूतस्वभावकम्॥१४६॥
निश्चार्य पिण्डरूपेण नासिकाग्रे तु कल्पयेत्। पञ्चवर्णं महारत्नं प्राणायाममिति स्मृतम्॥१४७॥
Translation
One should visualize the breath—which is the nature of the Five Elements, the nature of the Five Wisdoms, and established in all desires—as being composed of all the Buddhas and peaceful. Drawing it forth in the form of a mass (a bindu or drop), one should visualize it at the tip of the nose as a Five-colored Great Jewel. This is remembered as Prāṇāyāma.
Verse 148 (Dhāraṇā)
Sanskrit
स्वमन्त्र हृदये ध्यात्वा प्राणबिन्दुगतं न्यसेत्। निरुध्य चेन्द्रियं रत्नं धारयन धारणा स्मृतम्॥१४८॥
Translation
Having meditated on one’s own mantra in the heart, one should place the breath-drop (prāṇa-bindu) there. Holding the jewel of the senses in check is remembered as Dhāraṇā.
Verse 149–151 (The Five Signs of Success)
Sanskrit
निरोधवज्रगते चित्ते निमित्तमुपजायते। पञ्चधा तु निमित्तं तद् बोधिवज्रेण भाषितम्॥१४९॥
प्रथमं मरीचिकाकारं धूम्राकारं द्वितीयकम्। तृतीयं खद्योताकारं चतुर्थं दीपवज्ज्वलम्॥१५०॥
पञ्चमं तु सदालोकं निरभ्रं गगनसन्निभम्। स्थिरन्तु वज्रमार्गेण स्फारयीत खधातुषु॥१५१॥
Translation
When the mind enters the “Vajra of Cessation” (the central channel), signs (nimitta) arise. These signs are described as fivefold by the Bodhi-Vajra:
- Like a Mirage (marīcikā)
- Like Smoke (dhūmra)
- Like Fireflies (khadyota)
- Like a Blazing Lamp (dīpa)
- A constant Cloudless Light like the sky.
Being stable, one should radiate these through the Vajra-path into the realms of space.
Verse 152 (Anusmṛti)
Sanskrit
विभाव्य यदानुस्मृत्या तदाकारन्तु संस्मरेत्। अनुस्मृतिरिति ज्ञेया प्रतिभासोऽत्र जायते॥१५२॥
Translation
Having meditated [on the form], one should recollect that very form through Anusmṛti. This should be known as Anusmṛti; here, the “luminous reflection” (pratibhāsa) arises.
Verse 153–154 (Samādhi)
Sanskrit
प्रज्ञोपायसमापत्त्या सर्वभावान् समासतः। संहृत्य पिण्डयोगेन बिम्बमध्ये विभावनम॥१५३॥
झटिति ज्ञाननिष्पत्तिः समाधिरिति संज्ञितः। प्रत्याहारं समासाद्य सर्वमन्त्रैरधिष्ठ्यते॥१५४॥
Translation
By the union of Wisdom and Means, having gathered all existences into a summary, one meditates on the form within that mass (piṇḍa). The sudden perfection of knowledge is designated as Samādhi. By attaining Pratyāhāra, one is empowered by all mantras.
Verse 155–156 (The Fruits of the Limbs)
Sanskrit
ध्यानज्ञानं समापद्य पञ्चाभिज्ञत्वमाप्नुयात्। प्राणायामेन नियतं बोधिसत्त्वैरधिष्ठ्यते॥१५५॥
धारणाणुबलान्नित्यं वज्रसत्त्वः समाविशेत। अनुस्मृतिसमायोगात्प्रभामण्डल जायते॥१५६॥
Translation
By attaining the knowledge of Dhyāna, one gains the Five Supernatural Powers (abhijñā). Through Prāṇāyāma, one is certainly empowered by the Bodhisattvas. Through the power of Dhāraṇā, Vajrasattva constantly enters [the practitioner]. Through the union of Anusmṛti, the Halo of Light (prabhā-maṇḍala) is born.
Verse 157–158
Sanskrit
समाधिवसितामात्रे निरावरणवान्भवेत्। तच्चित्तं हृदये लक्ष्य चतुर्वज्रप्रयोगतः॥१५७॥
आकृष्य परमास्त्रेण चित्तं मन्त्रमयीकृतम्। मन्त्रमूर्तिप्रयोगेण बोधिगाथामुदाहरेत्॥१५८॥
Translation
Through mere mastery over Samādhi, one becomes free of veils. Having targeted that mind in the heart through the application of the Four Vajras, and having drawn it in with the “Supreme Weapon,” the mind is made of mantra. Through the application of the Mantra-form, one should utter the Enlightenment Song (Bodhi-gāthā).
Verse 159–160 (Upasādhana)
Sanskrit
खमण्डलसमारूढं बोधिसंयोगभावनैः। तच्चित्तं ज्ञानबिम्बेन भावनमुपसाधनम्॥१५९॥
दर्शनं च द्विधा यावत् तावत् षण्मासभावनम्। सर्वकामोपभोगैस्तु कर्तव्यं सर्वतः सदा ॥१६०॥
Translation
Ascending into the sphere of space through meditations on the union of Bodhi, that mind [meditated upon] as a Wisdom-image is Upasādhana (Near-accomplishment). This meditation should be performed for six months, while enjoying all desires at all times.
Verse 161–163 (Forceful Yoga)
Sanskrit
दर्शनं यदि षण्मासैैर्यदुक्तं नैव जायते। आरभेत त्रिभिर्वौरैर्यथोक्तविधिसम्बरैः॥१६१॥
दर्शनं तु कृतेऽप्येवं साधकस्य न जायते। यदा न सिद्ध्यते बोधिर्हठयोगेन साधयेत्॥१६२॥
ज्ञानसिद्धिस्तदा तस्य योगेनैवोपजायते। कुलभेदप्रयोगेण वज्रकीलेन कीलयेत्॥१६३॥
Translation
If the [divine] vision does not arise after six months of what was described, one should begin again thrice with the described vows. If the vision still does not arise for the practitioner, and Enlightenment is not achieved, one should accomplish it through Haṭhayoga (Forceful Yoga). Knowledge-success then arises through that yoga. Using the distinction of the [Buddha] families, one should “pin” the mind with the Vajra-stake (Vajrakīla).
Verse 164–165
Sanskrit
वशीकरणरक्षां च ततः कुर्यात्प्रयोगतः। महारागनयेनैव संहृत्य ज्ञानचक्रिणम्॥१६४॥
योषितं स्फार्य नवधा साध्याया विग्रहे न्यसेत्। परिवर्त्य चतुर्मुद्रां मण्डलं तत्र कल्पयेत्॥१६५॥
Translation
Then, through practice, one should perform the protection of subjugation. By the way of “Great Passion” (Mahārāga), having gathered the Wisdom-Wheel-holder and expanded the Consort (Yoṣita) ninefold, one should place them in the body of the one to be accomplished. Changing the four Mudras, one should construct the Mandala there.
Verse 166–167
Sanskrit
आत्ममध्यगतं कृत्वा संहरेत्सर्वचक्रिणम्। सर्ववज्रमयं कृत्वा तदा बोधिं विभावयेत्॥१६६॥
चतुर्भिचोदनागीतैर्देवीभिचोदिते हृदि। त्र्यध्ववज्रमयं चिन्तेद् ज्ञानवद्देहभावनम्॥१६७॥
Translation
Bringing them into the center of oneself, one should withdraw the “Universal Sovereign.” Having made everything “Vajra-natured,” one should then meditate on Enlightenment. When the heart is exhorted by the four “Exhortation Songs” of the Goddesses, one should contemplate the body-meditation as Wisdom, consisting of the Vajra of the three times.
Verse 168–170
Sanskrit
मदेन भिद्यते वर्णं रसेन हृदयं तथा। स्वहेतुरभिषेकेण फलमाधारभेदतः॥१६८॥
मन्त्रेण भिद्यते चर्म विद्यापि धर्ममुद्रया। षट्चक्रवर्तिनो राज्ञ उष्णीषात्तु विनिःसृता ॥१६९॥
विद्या राज्ञीति विख्याता चतुर्भोगा महर्द्धिका। सर्वकामेति विज्ञेया वज्राधिपतयस्तथा॥१७०॥
Translation
The color is distinguished by intoxication (mada), and the heart by essence (rasa). Through the initiation of one’s own cause, the fruit [arises] according to the distinction of the base. The skin is pierced by mantra, and the Wisdom (Vidyā) by the Dharma-seal. From the crown (Uṣṇīṣa) of the six Sovereign Kings, she emerges—the renowned Queen of Knowledge (Vidyārājñī), endowed with four enjoyments and great miraculous power. She is to be known as “All-Desire” (Sarvakāmā), as are the Vajra-lords.
Verse 171–172
Sanskrit
ध्यानवज्रेण सर्वेषामभिषेकः प्रशस्यते। अनेन विधियोगेन ज्ञानेन सह विग्रहम्॥१७१॥
कायवाक्चित्तवज्रेणाद्वयीकरणसाधनम्। पूर्वोक्तेनानुसारेण विद्यापुरुषवज्रिणः॥१७२॥
Translation
Initiation is praised for all through the Dhyāna-Vajra. By this ritual yoga, the form [is united] with Knowledge. This is the means of non-dualization through the Vajra of Body, Speech, and Mind, following the previously mentioned “Vajra-Vidyāpuruṣa.”
Verse 173–175 (Deity Correspondences)
Sanskrit
आत्मवन्मण्डल्सृष्टिर्महासाधनमुच्यते। सेवाकाले महोष्णीषं बिम्बमालम्ब्य योगतः॥१७३॥
उपसाधनकाले तु बिम्बममृतकुण्डलम्। साधने देवतायोगं कुर्यान्मन्त्री विधानवित्॥१७४॥
महासाधनकाले च बिम्बं बुद्धाधिपं विभुम्। इदं तत् सर्ववज्राणाम् रहस्यं परमयोगिनाम्॥१७५॥
Translation
The creation of the Mandala as oneself is called Mahāsādhana.
- At the time of Sevā, one should rely on the image of Mahoṣṇīṣa.
- At the time of Upasādhana, the image is Amṛtakuṇḍalin.
- In Sādhana, the practitioner should perform the yoga of the [specific] deity.
- In Mahāsādhana, the image is the Lord of Buddhas, the All-pervading One. This is the secret of all Vajras for the supreme yogis.
Verse 176–177
Sanskrit
इति बुद्धाध्वा विभागेन साधयेत्सिद्धिमुत्तमाम्। अन्यथा नैव संसिद्धिर्जायते उत्तमं शिवम्॥१७६॥
कल्पकोटिसहस्रेऽपि बुद्धानामपि तायिनाम्। साध्यसाधनसंयोगं यत्तत् सेवेति भण्यते॥१७७॥
Translation
By this division of the Buddha-path, one accomplishes supreme success. Otherwise, the supreme auspicious success is never born, even in thousands of millions of eons of the protective Buddhas. That which is the union of the one-to-be-accomplished and the means-of-accomplishment is called Sevā.
Verse 178–179 (Final Definitions)
Sanskrit
वज्रपद्मसमायोगमुपसाधनमुच्यते। साधनं चालनं प्रोक्तं हूँ फट्कारसमन्वितम्॥१७८॥
खभावं खमुखं शान्तं महासाधनमुच्यते। सर्वबुद्धाधिपः श्रीमान् महावज्रधरैः पदम्॥१७९॥
Translation
The union of the Vajra and the Lotus (Skill and Wisdom) is called Upasādhana. Sādhana is declared to be “shaking” (cālana), accompanied by the syllables HŪṂ PHAṬ. The state that is space-like, whose “mouth” is space, and which is peaceful, is called Mahāsādhana. This is the state of Mahāvajradhara, the glorious Lord of all Buddhas.
Verse 180–181
Sanskrit
उपेयः सर्वबुद्धानां धर्माणं सैव धर्मता। यद्यत्कर्मानुरूपेण योगमालम्ब्य योगिनः॥१८०॥
निष्पाद्य मण्डलं तत्र श्रावयेत्समयदारुणम्। समयं रक्षयेत्पूर्वं कायवाक्चित्तवज्रिणः॥१८१॥
Translation
That is the goal of all Buddhas, the true nature (dharmatā) of all phenomena. Whatever the action, the yogis rely on that yoga. Having produced the Mandala there, one should announce the “dreadful commitments” (samaya). First, one must protect the commitment of the Vajra of Body, Speech, and Mind.
Verse 182–183
Sanskrit
अथवोष्णीषसमयी यथोक्तविधिसम्भवैः। तत्तत् कर्मानुरूपेण स्वचक्राज्ञां तु दीयते॥१८२॥
साध्यमस्यापि यद्देहं मण्डलेन विभावयेत्। अपरं श्रावयेत्तस्य तेषां देहस्थचक्रिणाम्॥१८३॥
Translation
Or, for the one possessing the Uṣṇīṣa commitment through the described rituals, the command of one’s own Wheel is given according to each specific action. One should visualize the body of the one-to-be-accomplished through the Mandala, and then announce to those “Sovereigns” residing in the body.
Verse 184–185
Sanskrit
तस्य पातम् ततः कृत्वा निष्क्रान्तान् प्रविभावयेत्। आकृष्य सर्वभावेन स्वचक्रे तान् प्रवेशयेत्॥१८४॥
कृत्वा प्रतिकृतिं तस्य यथोक्तद्रव्यसम्भवैः। लिङ्गमाक्रम्य पादेन क्रोधाविष्टेन चेतसा॥१८५॥
Translation
Having caused its fall, one should visualize the entities emerging. Drawing them with one’s whole being, one should make them enter one’s own wheel. Having made an effigy (pratikṛti) of [the target] from the prescribed substances, the practitioner should step upon the “sign” (liṅga) with his foot, his mind possessed by wrath.
Verse 186–187
Sanskrit
गृहितज्ञां ततः क्रोधान् नामाभीतगणैर्वृतान्। प्रेषयेत् धातनार्थाय साध्यसाधकवज्रिणः॥१८६॥
बन्धितं ताडितं तेन क्रोधराजेन वेष्टितम्। सन्तप्तं त्रास सम्भूतं साध्यमाकर्षयेत्ततः॥१८७॥
Translation
Having received their orders, the Wrathful Deities (Krodha), surrounded by groups of fearless beings, should be dispatched by the Vajra-practitioner to strike the target. Bound, beaten, and surrounded by those Kings of Wrath, tormented and filled with terror, the target should then be summoned.
Verse 188–189
Sanskrit
पातयेप्रतिकृतौ तस्य त्रिवज्रस्य तु मन्त्रिणः। कीलयत्कीलमन्त्रेण मूर्ध्नि कण्ठे तथा हृदि॥१८८॥
ईतिश्चोपद्रवान् रोगान् नानाविषसमुद्भवान्। निपात्य तत्र बिम्बेषु तेषामपि सुकीलयेत्॥१८९॥
Translation
The Mantrin of the Triple Vajra should cast [the target] into the effigy. He should “pin” them with the Kila-mantra in the head, the throat, and the heart. Calamities, accidents, and diseases born of various poisons should be cast into those images and pinned securely there as well.
Verse 190–191
Sanskrit
ततः सर्वप्रयोगेण यथोक्तविधिसम्भवैः। यन्त्र मन्त्रप्रयोगादिन् योजयेत्कर्मभेदतः॥१९०॥
जपं वा लिङ्गमाक्रम्य होमं वा क्रोधमण्डले। ध्यानं वा क्रूरसत्त्वैस्तु खाद्यमानं प्रकल्पयेत्॥१९१॥
Translation
Then, using all the applications born of the described rituals, one should employ yantras, mantras, and other methods according to the specific type of action. One might perform recitation (japa) while stepping on the liṅga, or an offering (homa) in the Wrathful Mandala, or visualize the target being devoured by cruel beings.
Verse 192 (The Four Rites)
Sanskrit
शान्तिके शान्तचित्तं तु पौष्टिके पुष्टिमानसम्। वश्ये रक्तं मनः कृत्वा क्रोधे क्रुद्धं प्रसाघयेत्॥इति॥१९२॥
Translation
For Peaceful rites (Śāntika), the mind should be peaceful. For Increasing rites (Pauṣṭika), the mind should be prosperous. For Subjugation (Vaśya), the mind should be “red” (passionate). For Wrathful rites (Krodha), one should accomplish the goal with a wrathful mind.
Prose Transition
Sanskrit
अथ भगवन्तः सर्वतथागतास्तेषां बोधिसत्त्वाणां महासत्त्वाणां संशयच्छेदं कृत्वा सर्वसंशयच्छेत्तारं कायवाक्चित्तवज्रं स्वकायवाक्चित्तवज्रेषु विहरन्तं स्वकायवाक्चित्तेनालम्ब्य तूष्णीमवस्थिता अभूवन।
अथ ते सर्वे बोधिसत्त्वा महासत्त्वास्तान्सर्वतथागतान् अनेन स्तोत्रराजेन स्तुवन्ति स्म।
Translation
Then the Blessed Tathāgatas, having cut through the doubts of those Great Bodhisattvas—they who are the cutters of all doubt—remained silent, dwelling in their own Vajras of Body, Speech, and Mind. Then the Bodhisattvas praised them with this “King of Hymns”:
Verse 193–194
Sanskrit
नमस्ते सर्वकायेभ्यः सर्ववाग्भ्यो नमो नमः। नमस्ते सर्वचित्तेभ्यः सत्त्वहृद्भ्यो नमो नमः ॥१९३॥
कायवाक्चित्तवज्राणां कायवाक्चित्तभावतः। सत्त्वसमसमा बुद्धाः कः साध्यः कश्च साधकः ॥१९४॥
Translation
“Salutation to all your Bodies! Salutation, salutation to all your Speech! Salutation to all your Minds! Salutation, salutation to the hearts of all beings! From the perspective of the Vajra-nature of Body, Speech, and Mind, the Buddhas are exactly equal to all beings. Who then is the one to be accomplished, and who is the accomplisher?”
Verse 195
Sanskrit
सर्वबुद्धविधातेन साधकस्य महात्मनः। कथं न लिप्यते पापैर्यदि लिप्तः फलं कथम्॥१९५॥
Translation
“If a Great Soul practitioner acts against all the Buddhas [in these wrathful rites], how is he not smeared by sins? And if he is smeared, what is the result?”
Verse 196–197 (The Master as Magician)
Sanskrit
अथ ते सर्वतथागतास्तेषां महाबोधिसत्त्वाणां साधुकारमददुः।
साधु साधु महासत्त्वाः साधु साधु महामुने। साधु साधु महाघोषाः साधु साधु महामहाः ॥१९६॥
सर्वबुद्धाधिपः श्रीमानाचार्यो बोधिवज्रिणः। मायावत्सर्वभावान्वै सृष्टिसंहारकारकः॥१९७॥
Translation
The Tathāgatas replied: “Excellent, excellent! The glorious Master (Ācārya) is the Sovereign of all Buddhas, a Vajra of Enlightenment. Like a magician (māyāvat), he is the creator of the manifestation and the dissolution of all things.”
Verse 198 (The Transcendental Paradox)
Sanskrit
तेन तस्य न पापं स्यात्पुण्यं नैव तथैव च। यस्य न पुण्यं पापोऽस्ति तस्य बोधिः प्रगीयते॥१९८॥
Translation
“Therefore, for him, there is neither sin nor merit. For the one who has neither merit nor sin, Enlightenment is proclaimed!”
Verse 199–200
Sanskrit
वञ्चनं तस्य नाथस्य नाशनं सर्वदेहिनाम्। दुर्गतिर्नैव जायेत बोधिश्चापि न दुर्लभा॥१९९॥
पूर्वेण कृतकर्मेण घोरेण यदि नारकम्। जन्तूनां जायते तेषां नारकाणां महत्फलम्॥२००॥
Translation
“Acting for that Lord does not lead to destruction for beings. A bad rebirth (durgati) will not occur, and Enlightenment will not be difficult to find. Even if, by previous terrible karma, a hellish birth was destined, for those beings [who are struck by the yogi], that ‘hell’ becomes a great fruit (of liberation).”
Verse 201–202
Sanskrit
ज्ञानेन मुद्रिता भोन्ति साध्योऽयं बोधिवज्रिणाम्। परमानुग्रहो ज्ञेयः सत्त्वानां तेन योगिनाम्॥२०१॥
निग्रहानुग्रहं कर्म तेन कृत्यं महात्मनाम्। महासाधनपर्यन्तं कृत्वा कर्म समारभेत्॥२०२॥
Translation
“The one to be accomplished by the Vajras of Enlightenment is ‘sealed’ by Wisdom. Therefore, this action by the Yogins is to be known as Supreme Grace (paramānugraha) for all beings. The activity of both subduing and gracing is the duty of Great Souls. Having reached the limit of the Great Accomplishment (Mahāsādhana), one should commence this work.”
Prose Intro
Sanskrit
अथ ते सर्वे बोधिसत्त्वा महासत्त्वाः सर्ववज्राणां महाकरुणानयधर्मं श्रुत्वा तुष्टाः प्रतुष्टाः सन्तुष्टाः साधुकारमददुः।
Translation
Then all those Great Bodhisattvas, having heard the Dharma of the Way of Great Compassion of all the Vajras, were delighted, exceedingly pleased, and satisfied, and they gave their approval:
Verse 203
Sanskrit
साधु साधु महानाथाः साधु साधु महामुने। साधु साधु महाधर्माः साधु साधु महाकृपाः॥२०३॥
Translation
“Excellent, excellent, O Great Lords! Excellent, excellent, O Great Sage! Excellent, excellent is the Great Dharma! Excellent, excellent is the Great Compassion!”
Verse 204
Sanskrit
अहो समन्तभद्रस्य कृपापरमनिर्मला। क्रूरकर्मेऽपि दुष्टानां बुद्धत्वफलदायिका॥२०४॥
Translation
“Aho! The compassion of Samantabhadra is supremely stainless! Even through wrathful deeds, it grants the fruit of Buddhahood to the wicked.”
Verse 205 (The Guru’s Command)
Sanskrit
अथ ते सर्वतथागतास्तेषां बोधिसत्त्वानां महासत्त्वाणामेवमाहुः— तेन हि कुलपुत्रा अस्मिन्सर्वतथागताभिषेकगुह्यसमाजेऽभिषिक्तेन मन्त्रिणा न त्रसितव्यं न सन्त्रसितव्यं न सन्त्रासमाप्तव्यम्। तत्कस्य हेतोः?
बोधिवज्राभिसम्भूता द्वेषवज्रादयो महाः। प्रतिक्षेपो न कर्तव्यः प्रबन्धे मन्त्रसंग्रहे॥२०५॥
Translation
Then all the Tathāgatas said to the Great Bodhisattvas: “Therefore, sons of good family, a Mantrin initiated into this assembly of the secret initiation of all Tathāgatas should not be terrified, nor should he be struck with fear. Why is that? Because the great ones like Hatred-Vajra (Dveṣavajra) arise from the Bodhi-Vajra (Vajra of Enlightenment). No rejection should be made in this continuum of the collection of mantras.”
Verse 206 (Final Hymn)
Sanskrit
अथ ते बोधिसत्त्वा महासत्त्वास्तान् सर्वतथागतानेककण्ठेनाभिर्गाथाभिः स्तुवन्ति स्म।
यं त्र्यध्ववज्रमुदयं भवमोक्षभूतं शान्तं निरावरण शुद्धखधातुभावम्। बुद्धादिबुद्धपरमेश्वरबोधिवज्रं तं कायचित्तवचनैः सततं नमामः ॥२०६॥
Translation
Then the Great Bodhisattvas praised the Tathāgatas with one voice: “We constantly bow with body, mind, and speech to the Vajra of Enlightenment, the supreme Lord of all Buddhas, who is the arising of the Vajra of the three times, the source of liberation from existence, peaceful, stainless, and the nature of the pure realm of space.”
Verse 207
Sanskrit
यद्रूपवेदनासंज्ञासुसंस्कृतं च विज्ञानमायतनषट्कषडिन्द्रियं च। आप्तेजवायुपृथिवीगगनं च सर्वात् तान् बोधिचित्तसदृशान् विपुलान् नमामः ॥२०७॥
Translation
“We bow to [the 5 Aggregates]—Form, Sensation, Perception, Formations, and Consciousness; and to the six Sense-bases and Senses; and to Water, Fire, Air, Earth, and Space—all of which are like the Bodhicitta, vast and all-pervading.”
Verse 208
Sanskrit
यन्मोह द्वेष तथ राग सवज्रधर्मान् विद्याप्रयोगजनितान् सततं प्रधर्मान्। नानाविचित्ररति विह्वलभावभूतान् तान् बोधिचित्तसदृशान् विपुलान् नमामः॥ २०८॥
Translation
“We constantly bow to the Vajra-phenomena of Delusion, Hatred, and Passion, born of the application of Wisdom, which appear as various wonderful delights and ecstatic states, yet are vast and like the Bodhicitta.”
Verse 209
Sanskrit
संग्राहणं रति तथ कृतिनिश्चलं च हेतुफलप्रकृतिचित्तगतानुधर्मान्। भ्रम दोष राग तथ आवरणाञ्च वज्रान् तान् बोधिवज्र सदृशान् विपुलान् नमामः॥ २०९॥
Translation
“We bow to those vast ones who are like the Enlightenment-Vajra, who include attraction, delight, and unshakable action, and the phenomena of the mind according to nature, cause, and result, as well as the ‘Vajras’ of error, defect, passion, and veils.”
Verse 210
Sanskrit
द्यायन्ति ये इमु विशुद्धमनादिभावं प्रज्ञा-उपायजनितं विगतोपमं च। गुह्याभिषेकव्रतसम्बरयोगनित्यं तान् बोधिवज्र इव लक्ष सदा नमामः॥ २१०॥
Translation
“We constantly bow to those who always practice the yoga of the secret initiation, the vows, and the commitments—meditating on this pure, beginningless state born of Wisdom and Means, which is beyond compare—seeing them as the Enlightenment-Vajra.”
Verse 211
Sanskrit
ये भावयन्ति इमु उत्तमसिद्ध्युपायं सेवाविधानमुपसाधनसाधनेन। ये महासाधनमतिनिश्चितसाधकेन्द्रास्- तान् बोधिवज्र इव लक्ष्य सदा नमामः॥ २११॥
Translation
“We constantly bow to those supreme lords of practitioners who are firmly resolved in the Great Accomplishment, meditating on this supreme means of success through the rituals of Sevā, Upasādhana, and Sādhana.”
Verse 212
Sanskrit
ये साधयन्ति कृतसन्ध्याचतुष्कवज्रैर्- अन्तर्हितादि विविधानिह हीनसिद्धीन्। अविनष्टमार्ग इमु बुद्धगुरुप्रसादैस्- तान् बोधिवज्र इव लक्ष सदा नमामः ॥२१२॥
Translation
“We constantly bow to those who, through the grace of the Buddha-Guru, follow this undestroyed path, even if they accomplish various lesser successes like invisibility through the four Vajras of the junctions.”
Verse 213
Sanskrit
शृण्वन्ति ये इमु समाजसुगुह्यतन्त्रं स्वाध्यां कुर्वन्ति च पठन्ति च चिन्तयन्ति। पूजां कुर्वन्ति च लिखन्ति च लेखयन्ति तान् बोधिवज्र इव लक्ष सदा नमामः॥२१३॥
Translation
“We constantly bow to those who hear this Guhyasamāja Tantra, the secret assembly, and who practice, read, contemplate, worship, write, and cause it to be written.”
Verse 214
Sanskrit
स्वाध्यां च ये इमु अभियुक्तसुसाधकेन्द्राः शान्त्यादिकर्मप्रसरेण सुकल्पितेन। यन्त्रेण मन्त्रविदितेन तथ मुद्रितेन तान् बोधिवज्र इव लक्ष सदा नमामः॥२१४॥
Translation
“We constantly bow to those diligent lords of practitioners who practice this through the well-conceived flow of rites like pacification, using yantras, known mantras, and seals.”
Verse 215
Sanskrit
ये देशयन्ति च स्पृशन्ति च संस्मरन्ति शृण्वन्ति साधकविभोः खलु नाममात्रम्। श्रद्धां कुर्वन्ति च वसन्ति च एकदेशे तान् बोधिवज्र इव लक्ष्य सदा नमामः॥२१५॥
Translation
“We constantly bow to those who teach, touch, remember, or even just hear the name of the Lord of practitioners; those who have faith and even those who simply live in the same place [as the practitioner].”
Verse 216
Sanskrit
एभिः स्तोत्रपदैः शान्तैस्तनुयात् सर्वनायकान्। अनुमोदयन्ति ते नाथा बोधिसत्त्वा महामहाः॥२१६॥
Translation
With these peaceful verses of praise, one should expand all the leaders. The Lords and the Great Bodhisattvas express their approval.
Verse 217 (Final Verse)
Sanskrit
सुभाषितमिदं तन्त्रं सर्वतन्त्राधिपं परम्। सर्वताथागतं गुह्यसमाजं गुह्यसम्भवम्॥ इति॥ २१७॥
Translation
Thus is well-spoken this Tantra, the supreme sovereign of all Tantras, the Guhyasamāja of all Tathāgatas, born from the secret.
Conclusion
Sanskrit
इदमुक्त्वा ते सर्वतथागतास्ते च बोधिसत्त्वा महासत्त्वाः स्वकायवाक्चित्तवज्रेषु विहरन्तं कायवाक्चित्तवज्रस्य कायवाक्चित्तं स्वकायवाक्चित्तेनालम्ब्य तूष्णीमभूवन्॥ इति॥
Translation
Having said this, all the Tathāgatas and the Great Bodhisattvas remained silent, dwelling in their own Vajras of Body, Speech, and Mind, and focusing their own Body, Speech, and Mind upon the Body, Speech, and Mind of the Vajra of Body, Speech, and Mind.
Colophon
Sanskrit
इति श्रीसर्वतथागतकायवाक्चित्तहस्यातिरहस्ये गुह्यसमाजे महागुह्यतन्त्रराजे सर्वगुह्यनिर्देशवज्रज्ञानाधिष्ठानं नाम पटलोऽष्टादशः॥
॥ समाप्तोऽयं श्रीगुह्यसमाजस्य तन्त्रराजस्य पूर्वार्द्धकायः॥
Translation
Thus ends the eighteenth chapter, named “The Empowerment of the Vajra-Knowledge that Points out All Secrets,” in the Guhyasamāja, the Great Sovereign of Secret Tantras, the most secret mystery of the Body, Speech, and Mind of all the Tathāgatas.
Thus is completed the former half of the Guhyasamāja, the King of Tantras.