{"id":3525,"date":"2003-02-26T11:14:42","date_gmt":"2003-02-26T09:14:42","guid":{"rendered":"http:\/\/www.sangye.it\/altro\/?p=3525"},"modified":"2016-05-08T01:39:00","modified_gmt":"2016-05-07T23:39:00","slug":"study-guide-to-the-namasamgiti","status":"publish","type":"post","link":"https:\/\/www.sangye.it\/altro\/?p=3525","title":{"rendered":"Study Guide to the Namasamgiti"},"content":{"rendered":"

Study Guide to te Namasamgiti<\/strong><\/em><\/span><\/span><\/p>\n

With Reference to the <\/strong>Vimalaprabha<\/strong><\/em><\/span><\/span><\/p>\n

<\/span><\/h1>\n

<\/span>Edited and Tabulated by Phillip Lecso<\/span><\/span><\/strong><\/h1>\n

<\/span><\/p>\n

Therefore, those who do not know the Paramadibuddha do not know the Namasamgiti. Those who do not know the Namasamgiti do not know the J\u00f1ana Body of Vajradhara.<\/span><\/em><\/span><\/span><\/p>\n

Taking this quote from the Vimalaprabha <\/em>seriously, I decided to study the Namasamgiti<\/em> in depth. Using the materials available to me in the English language, I put this study guide together. I used Ronald Davidson\u2019s translation as the basis for the text. I made a few changes such as changing coronal dome to ushnisha and leaving gnosis untranslated as j\u00f1ana. Where Davidson\u2019s translation differed in meaning from Alex Wayman\u2019s translation, I have included Wayman\u2019s translation. The commentary is mostly from Wayman\u2019s text and selections from the notes of Davidson. Most of the information in the introduction is gleaned from the article by Anthony Tribe.<\/span><\/span><\/p>\n

I hope I did not introduce too many errors. May the merit of this project go towards preserving the lineage of the Kalachakra and to the long life and good health of His Holiness, the XIVth Dalai Lama as well as the other holders and propagators of the Kalachakra lineage.<\/span><\/span><\/p>\n

<\/span><\/span><\/p>\n

The Namasamgiti<\/span><\/span><\/p>\n

The Bhagavan made the Namasamgiti authoritative and since it frees all sentient beings from doubt, he rightly taught Vajrapani, the definitive meaning of all the mantra systems of the Mantrayana from the Namasamgiti<\/em><\/span><\/span><\/p>\n

Therefore, those who do not know the Paramadibuddha do not know the Namasamgiti. Those who do not know the Namasamgiti do not know the J\u00f1ana Body of Vajradhara. Those who do not know the J\u00f1ana Body of Vajradhara do not know the Mantrayana. Those who do not know the Mantrayana are all samsaric \u2013 they are separate from the path of Bhagavan Vajradhara. Thus, noble gurus should teach the Paramadibuddha and noble disciple who strive for liberation should listen to it.<\/em> (Vimalaprabha<\/em>, Chapter One, Pg. 411-412)<\/span><\/span><\/p>\n

\u201cIt [the Kalachakra] is embraced by the Namasamgiti that makes evident the J\u00f1ana Body of Vajradhara\u201d because it is the discourse in the Adibuddha. Here, just as past, present and future Tathagatas spoke, are speaking and will speak the Namasamgiti, just so is the Adibuddha. The word \u2018adi\u2019 (unborn, unceased) means without beginning or termination. Since beginningless time, beginningless Buddhas have taught it, are teaching it and will teach it: it is not taught merely by Tathagata Dipamkara and Shakyamuni.<\/em> (Ibid. Pg. 276-277)<\/span><\/span><\/p>\n

\u2026Thus, (the Adibuddha) is embraced by the Namasamgiti that makes evident the J\u00f1ana Body of Vajradhara<\/em>. (Ibid. Pg. 278)<\/span><\/span><\/p>\n

Introduction<\/span><\/span><\/h2>\n

The Namasamgiti<\/em> is said to come from the great M\u0101y\u0101j\u0101la<\/em>, a Mahayogatantra of sixteen thousand lines, which is not extant. It is said to come from the \u201cSamadhi Chapter\u201d of that text. The text was probably written between the seven and eighth centuries CE.<\/span><\/span><\/p>\n

One reason for its enduring influence may lie in the fact that the Namasamgiti <\/em>does not explicitly promote any one philosophical position, whether Madhyamika, Yogacara or Tathagatagarbha. Thus the series of descriptions of the qualities, attributes and embodiments of the enlightened state of which the verses are composed are amenable to a wide range of interpretation, as well as being eminently suitable for liturgical and devotional use. The tantric content of the Namasamgiti<\/em> most obviously belongs to the phase of Buddhist Tantra known as Yogatantra, where Mahavairocana is envisaged as the central embodiment of enlightenment. However, there is no systematic development of this tantric material and as a result the Namasamgiti<\/em> could be placed within different tantric contexts without too much strain.<\/span><\/span><\/p>\n

Commentators<\/span><\/span><\/h3>\n

Among the earliest commentators on the Namasamgiti<\/em> from the Yogatantra perspective are Manjusrimitra, Vil\u0101savajra and Vimalamitra who wrote in the middle to late eighth century. Later commentators of the Yogatantra perspective were Candrabhadrak\u012brti, Manjusrik\u012brti (early tenth century) and Smrtij\u00f1\u0101nak\u012brti (or Smrti, early eleventh century)<\/span><\/span><\/p>\n

Whereas the early commentators interpreted the Namasamgiti<\/em> as a Yogatantra, later writers tended to link it either to the Kalachakratantra<\/em> or to Anuttaratantra in general. Kalachakrapada, the traditional founder of the Indian Kalachakra cycle, commented on the anu\u015bamsa (the prose section of the text). Naropa, the latter\u2019s pupil and the teacher of Marpa, related the Namasamgiti<\/em> to the Kalachakra system in his commentary on the consecration chapter of the Kalachakratantra<\/em>, the Sekoddesatika<\/em>. Another important commentator from the Kalachakra tradition was Ravi\u015br\u012bj\u00f1\u0101na (called S\u016brya\u015br\u012bj\u00f1\u0101na by Wayman) who wrote the Amrtakanik\u0101<\/em> on which Buton, the Tibetan commentator, draws on heavily for his explanations of the text. Other commentators who give a general Anuttaratantra presentation are Narendrak\u012brti, Domb\u012bheruka, Anupamaraksita, Candragomin and the Tibetan Padma Karpo. Advayavajra (late tenth to early eleventh century) wrote the Kudrstinigh\u0101tanam<\/em>, which presented the Namasamgiti <\/em>from a Yoginitantra perspective.<\/span><\/span><\/p>\n

The Text<\/span><\/span><\/h2>\n

Homage to Ma\u00f1jusri who is a True Prince [Ma\u00f1ju\u015br\u012bkum\u0101rabh\u016bta]<\/span><\/span><\/p>\n

Sixteen verses on requesting instruction<\/span><\/span><\/h1>\n
    \n
  1. \n

    Now \tthe glorious Vajradhara, superb in taming those difficult to tame, \tbeing victorious over the triple world, a hero, an esoteric ruler, a \tlord with his weapon.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

    Vajradhara<\/strong> here is a peaceful form of Vajrapani not the later Adibuddha of Highest Yoga Tantra. Vil\u0101savajra comments that the interlocutor is called Vajrapani with reference to initiation but is called Vajradhara with reference to j\u00f1ana. Narendrak\u012brti comments \u201cthose difficult to train<\/strong>\u201d (vineya, the tantric candidate) are of two kinds, those to be tamed by stilling and those to be tamed by being made to experience pain and here it is a case of the later. The \u201ctriple world<\/strong>\u201d consists of the underworld, the surface of the earth and the world far above the earth. Vimalamitra comments \u201c Having tamed the Lord of the Underworld, Mah\u0101deva, the Lord of the surface of the earth, Vishnu and the Lord of the world far above the earth, Brahm\u0101, who are the deities of the outsiders\u2019 body, speech and mind, [Vajradhara] is said to be victorious over the triple world. Narendrakirti comments that he is \u201can esoteric ruler<\/strong>\u201d because Vajradhara possesses the exclusive knowledge. He also comments that Vajradhara is \u201ca lord with his weapon<\/strong>\u201d [Wayman has adamantine lord] as he has the character of right knowledge of all the Tathagatas and lord because he wields power over all dharmas.<\/span><\/span><\/p>\n

    [Note: The Tattvasamgraha<\/em>, a fundamental Yogatantra class text, has four divisions called the Diamond Realm, Victory over the Three Worlds, Training Living Beings and Achieving the Objective and that all these names are implicated in the words of the first gatha.]<\/span><\/span><\/p>\n

      \n
    1. \n

      His \teyes as opened white lotuses and a face like a pale red lotus in \tbloom, in his hands waving now and again the best of vajras.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

      Candrabhadrak\u012brti comments that \u201ceyes as opened white lotuses<\/strong>\u201d or eye-mudra shows the Amitabha nature. \u201cFace like a lotus in bloom<\/strong>\u201d or face-mudra shows the Amoghasiddhi nature. \u201cHands waving the vajra<\/strong>\u201d shows the Vairochana nature. The \u201chero<\/strong>\u201d of gatha one shows the Akshobhya nature and \u201cesoteric ruler<\/strong>\u201d of gatha one shows the nature of Ratnasambhava by holding the marks of initiation.<\/span><\/span><\/p>\n

        \n
      1. \n

        With \tendless Vajrapanis showing billows of angry brows, heroes in taming \tthose difficult to tame, their forms heroic <\/strong>(v\u012bra) and \tfearsome <\/strong>(b\u012bbhasta),<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

        Wayman has (retinue) lords for \u2018endless Vajrapanis\u2019 and according to Smrti citing the Vajrap\u0101nyabhiseka Tantra<\/em>, Vajrapani\u2019s retinue amounts to five hundred and each of the five hundred has its own large retinue. Narendrak\u012brti comments on \u201cforms heroic and fearsome<\/strong>\u201d as showing they have bare fangs, compressed furrowed brows, round eyes, ornament of the charnel grounds and so forth.<\/span><\/span><\/p>\n

          \n
        1. \n

          Their \thands waving the flashing-tipped vajras, excellent agents for the \tsake of the world by their great compassion and insight <\/strong>(praj\u00f1\u0101) and means,<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

          Narendrak\u012brti cites the Vajra\u015bekhara Tantra<\/em> that they carry in their hands bejeweled vajras, wheels, swords and so forth.<\/span><\/span><\/p>\n

            \n
          1. \n

            By \tdisposition <\/strong>(\u0101\u015baya) happy and joyful, delighted but with \tforms of wrath and hostility, protectors in doing the duty of \tBuddhas, altogether they stood bent down in homage.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

            \u201cBy disposition happy and joyful, delighted\u201d <\/strong>Wayman has \u2018with thrilled and satisfied expectations and with sympathetic joy.\u2019 Narendrakirti comments on \u201cthrilled expectations\u201d as compassion, \u2018satisfied expectations\u2019 with insight and \u2018sympathetic joy\u2019 as engaging the aims of living beings. \u201cForms of wrath and hostility<\/strong>\u201d is commented on by Manjusrimitra as \u201cHaving seen vicious beings, they perform their activity with a body of wrathful form. They are however, not such by their proper nature, since that proper nature is possessed of great compassion.\u201d \u201cDuty of Buddhas<\/strong>\u201d [Wayman has deeds of the Buddhas] according to Smrti are the deeds of Sambhogakaya and of the Nirmanakaya.<\/span><\/span><\/p>\n

              \n
            1. \n

              Bowing \tto the Protector <\/strong>(n\u0101tha), the completely awakened <\/strong>(Sambuddha), the blessed one<\/strong> (Bhagavat), the \tTathagata, [Vajradhara] stood in front, his hands folded in homage \tand spoke these words:<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

              \u201cBlessed one<\/strong>\u201d Smrti comments as he has destroyed (bhaga) the four Maras and also has perfect merits. \u201cTathagata<\/strong>\u201d Smrti comments this means one who has well engaged in \u2018going,\u2019 \u2018comprehension\u2019 and \u2018speech,\u2019 to wit: going successively higher in stages (bhumi) and path is the perfection of \u2018going\u2019 and is the perfection of \u2018elimination.\u2019 Knowing all the knowables of phenomena and noumenon is the perfection of \u2018comprehension.\u2019 Besides teaching to others the goal that was comprehended (i.e. engaging in \u2018speech\u2019) is the perfection of others\u2019 aim.<\/span><\/span><\/p>\n

              7.\t\u201cFor my sake, my benefit, O Pervading Lord, through compassion towards me, may <\/strong><\/span><\/span><\/p>\n

              I be an obtainer of the realization process of Illusion\u2019s Net <\/strong>(m\u0101y\u0101-j\u0101l\u0101bhisambodhi).<\/span><\/span><\/p>\n

              \u201cNet of Illusion<\/strong>\u201d Smrti comments that there are three kinds of \u2018net of illusion\u2019 \u2013 causal, path and fruitional. 1) The causal kind is an illusion of diverse appearances for what is actual non-two knowledge. It is the hindrance by adventitious dirt. The net amounts to bonds and lacks sides (paksa). 2) The path kind is an illusion not free from some side (paksa). The net is a circle of fifty-three views. (However, \u2018Brahma\u2019s Net,\u2019 according to the Buddhist scripture the Brahmajala<\/em>, has sixty-two subjects.) 3) The fruitional kind is an illusion not free from the mere appearance of the five Bodies, the five Wisdoms, the five Buddhas and so on. <\/span><\/span><\/p>\n

                \n
              1. \n

                \u201cFor \tthe sake of all living beings sunk in unknowing <\/strong>(aj\u00f1an\u0101), \ttheir minds confused <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                in defilement, that they may obtain the highest fruit.<\/strong><\/span><\/span><\/p>\n

                Smrti comments on \u201cminds confused in defilement<\/strong>\u201d as the six basic kleshas which according to <\/span><\/span><\/p>\n

                the Abhidharmakosa<\/em> are lust (raga), hostility (pratigha), pride (m\u0101na), ignorance (avidy\u0101), false <\/span><\/span><\/p>\n

                views (drsti) and doubt (vimati). They disturb the mind that is innate, not artificial.<\/span><\/span><\/p>\n

                  \n
                1. \n

                  \u201cMay \tthe completely awakened, the blessed one, the teacher, the guide of \tthe world, knowing the reality of the great pledge <\/strong>(mah\u0101samaya), \thighest in knowing the faculties and dispositions, may he reveal<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                  \u201cPledge<\/strong>\u201d according to Smrti is the bodhicittavajra (diamond of the mind of enlightenment). \u201cKnows reality<\/strong>\u201d according to Smrti is knowing the diamond of voidness (\u015b\u016bnyat\u0101vajra) or knows the diverse true natures (dharmata) in diverse dharma-holders (dharmin). \u201cFaculty<\/strong>\u201d of candidates whether superior, middling or inferior.<\/span><\/span><\/p>\n

                    \n
                  1. \n

                    \u201cManjusri, \tthe j\u00f1ana being <\/strong>(j\u00f1\u0101nasattva), who is self-produced, \tembodied j\u00f1ana, the blessed one\u2019s j\u00f1ana body, vocal lord, the \tgreat ushnisha (mahosn\u012bsa).<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                    \u201cManjusri<\/strong>\u201d according to Smrti is smooth (ma\u00f1ju) because of being free from the hard, rough afflictions of defilement; glory (\u015br\u012b) because of the arising of all excellent merits. There are three kinds of Manjusri: 1) Manjusri of the self-existent cause, attended with all bonds; 2) Manjusri of the cultivated path, not free from some side (paksa); 3) Manjusri of the final result, free from extremes. According to the \u2018sravaka-theory-systems\u2019 Manjusri is a youth, aged eight or sixteen, in the family of Aryas; according to the general Mahayana, he is a bodhisattva of the tenth stage; according to the special theory of this Mahayana tradition, he has represented Buddhahood for uncountable ages. \u201cJ\u00f1ana being<\/strong>\u201d according to Smrti in the absolute sense is the heart (citta) of all the Tathagatas that is the unborn j\u00f1ana; in the conventional sense, the knowledge beings that are the masters in the seven mandala and have means of ARAPACANA and so forth. According to Manjusrimitra \u201cBy the j\u00f1anasattva is meant the entity whose proper nature is that of j\u00f1ana\u201d and \u201cDifferentiating between the two, j\u00f1anakaya and j\u00f1anasattva, is done with reference to the distinction of the aspects of body or mind.\u201d \u201cSelf-produced<\/strong>\u201d according to Smrti in the Dharmadhatu, free from all defiled dharmas of samsara, as only a Buddha can be. \u201cEmbodied j\u00f1ana<\/strong>\u201d according to Smrti which functions for the aim of others. \u201cGreat ushnisha<\/strong>\u201d according to Smrti is the ushnisha of the Tathagata, because it is Ratnasambhava, head ornament of the five (Progenitor) families.<\/span><\/span><\/p>\n

                    Tribe argues that \u201cManjusri, the j\u00f1ana being<\/strong>\u201d should be translated as the single term<\/span><\/span><\/p>\n

                    Manjusrij\u00f1anasattva or J\u00f1anabeing-Manjusri. He quotes the following from Vil\u0101svajra\u2019s <\/span><\/span><\/p>\n

                    Namamantrarthavalokini<\/em> or An Explanation of the Meaning of the Name-Mantras<\/em>:<\/span><\/span><\/p>\n

                    He [Manjusri] is called a \u2018J\u00f1ana-Being\u2019 since he dwells in the heart of all Tathagatas. The <\/span><\/span><\/p>\n

                    J\u00f1ana-Being Manjusri is not the bodhisattva who is the master of the Ten Stages. Rather, <\/span><\/span><\/p>\n

                    he is Non-Dual Awareness (advayaj\u00f1\u0101na), the Perfection of Wisdom itself. For this very <\/span><\/span><\/p>\n

                    reason Dignaga says, \u201cThe Tathagata is the Perfection of Wisdom, that is to say, Non-<\/span><\/span><\/p>\n

                    Dual Awareness.<\/span><\/span><\/p>\n

                      \n
                    1. \n

                      \u201cThis \texcellent litany of names with depth of meaning and lofty meaning, \twith great meaning, unequalled and blessed, wholesome <\/strong>(kaly\u0101n\u012b) \tin beginning, middle and end.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                      \u201cDepth of meaning<\/strong>\u201d [Wayman: profound meaning] Smrti comments it is profound by voidness or by being incomparable; and which is good in the beginning and so forth. \u201cLofty meaning<\/strong>\u201d [Wayman: broad meaning] Smrti comments is by way of the seven mandala in a samvrti sense and which causes the stilling of defilement. \u201cWholesome<\/strong>\u201d Smrti comments is good in the beginning, is enthusiastic with hearing; good in the middle, is happy with contemplation; good in the end, has obtained the cathartic (pra\u015brabdhi) with meditation.<\/span><\/span><\/p>\n

                      {The Namasamgiti<\/em> is virtuous in the beginning, middle and end. It clearly teaches the innate j\u00f1ana. It clearly teaches the nondual j\u00f1ana (Commentary by Buston)}<\/span><\/span><\/p>\n

                        \n
                      1. \n

                        \u201cThat \twhich was spoken by previous Buddhas, will be spoken by the future \tones and that which the completely awakened in the present recite \tagain and again,<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                        \u201cSpoken<\/strong>\u201d is commented on by Smrti as being told by former Buddhas like Dipamkara; will be told by future Buddhas like Maitreya; and told repeatedly by present Buddhas, i.e., Shakyamuni and by the Buddhas of Suhh\u0101vati and Padm\u0101vati.<\/span><\/span><\/p>\n

                        {\u201cPresent<\/strong>\u201d refers to comprehension [of the Namasamgiti<\/em>] literally by means of current meditation, understanding and so forth. Alternately it refers to those who heard it and reflected on it before comprehending it by means of the echo-nature. \u201cWill be spoken<\/strong>\u201d means will be comprehended.}<\/span><\/span><\/p>\n

                          \n
                        1. \n

                          \u201cExtolled \tin the <\/strong>M\u0101y\u0101j\u0101lamah\u0101tantra<\/strong><\/em> by unlimited \tdelighted Mahavajradharas, bearers of mantras,<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                          \u201cM\u0101y\u0101j\u0101lamah\u0101tantra<\/strong><\/em>\u201d Narendrak\u012brti refers to the \u201cGiti\u201d chapter of the M\u0101y\u0101j\u0101la<\/em>.<\/span><\/span><\/p>\n

                          {\u201cExtolled<\/strong>\u201d [Newman: rightly sung] means realized by themselves. \u201cThe <\/strong>M\u0101y\u0101j\u0101lamah\u0101tantra<\/strong><\/em> has the characteristic of being completely enlightened by means of the net of illusion. And since it is also great, it is \u201cmah\u0101<\/strong>,\u201d for example, the j\u00f1ana of great bliss. It is a \u201ctantra<\/strong>\u201d because it exists in a continuum or because it is to be generated. \u201cVajra<\/strong>\u201d (of Vajradhara) is the proper nature of the J\u00f1ana Body. [The Vajradharas] are \u201cunlimited<\/strong>\u201d because they are not within the range of thought. They are \u201cdelighted<\/strong>,\u201d for example, their nature is innate joy. \u201cMantra<\/strong>\u201d is the bliss that consists of the five j\u00f1anas.}<\/span><\/span><\/p>\n

                            \n
                          1. \n

                            \u201cUntil \tdeliverance I will preserve it with steadfast intention, since I am, \tO Protector, the esoteric bearer for all the completely awakened.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                            \u201cDeliverance<\/strong>\u201d (niry\u0101na) is commented on the Vil\u0101savajra as \u201cBy niry\u0101na we mean here nirvana.\u201d \u201cBearer<\/strong>\u201d is commented on by Candrabhadrak\u012brti as retaining because he seeks to explain it to all sentient beings. Vimalamitra comments, \u201cThere is acceptance [of the duty] with the words, \u2018For the duration that I do not attain certain enlightenment, I will preserve it in thought devoid of doubt or forgetfulness.\u2019\u201d \u201cI am \u2026the esoteric bearer<\/strong>\u201d In most Vajrayana traditions, Vajrapani fulfills the function of the collector (sdud pa po) of the tantras (vidy\u0101ddharapitaka) for all the Buddhas of the three times and is often found as the interlocutor.<\/span><\/span><\/p>\n

                              \n
                            1. \n

                              \u201cFor \tthe destruction of their every defilement and elimination of all \ttheir unknowing, I will reveal this to beings, each according to his \town disposition.\u201d<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                              \u201cDisposition<\/strong>\u201d [Wayman: particular aspiration] Candrabhadrak\u012brti comments that to some this is the Paramitayana and to others the Outer, Inner or Secret Vehicles.<\/span><\/span><\/p>\n

                                \n
                              1. \n

                                Having \tbeseeched the Tathagata thus for instruction, Vajrapani, the \tesoteric leader, his body bent, his hands folded in homage, stood in \tthe fore [of the assembly].<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                \u201cBody bent\u2026. stood in the fore<\/strong>\u201d Candrabhadrak\u012brti states this shows that he will get a response.<\/span><\/span><\/p>\n

                                Six verses in reply<\/em><\/span><\/span><\/p>\n

                                  \n
                                1. \n

                                  Then \tShakyamuni, the blessed one, the completely awakened, the best of \tmen, having thrust from his mouth his beautiful, long, wide tongue,<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                  \u201cLong, wide tongue<\/strong>\u201d is commented on by Candrabhadrak\u012brti as filling the three worlds of Desire, Form and the Formless.<\/span><\/span><\/p>\n

                                    \n
                                  1. \n

                                    He \tdisplayed a smile cleansing the three evil states [of existence] \tthroughout the worlds, illuminating the triple world and chastening \tthe enemies, the four Maras;<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                    Wayman has \u2018illumination of the three realms that tames.\u2019 \u201cThe four Maras<\/strong>\u201d are the Mara of the skandhas (skandham\u0101ra), the Mara of the defilements (kle\u015bam\u0101ra), the Mara of death (mrtyum\u0101ra) and the Mara of Devaputra (devaputram\u0101ra).<\/span><\/span><\/p>\n

                                      \n
                                    1. \n

                                      Flooding \tthe triple world with this divine, sweet praise, he replied to \tVajrapani, the <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                      esoteric leader<\/strong> (Guhyendra) of great power <\/strong>(mah\u0101bala).<\/span><\/span><\/p>\n

                                      Wayman has \u2018sweet, Brahma sounds,\u2019 which refer to the sixty types of elegance possessed by the <\/span><\/span><\/p>\n

                                      Buddha\u2019s speech.<\/span><\/span><\/p>\n

                                        \n
                                      1. \n

                                        \u201cWell \tdone, O glorious Vajradhara; it is proper for you, Vajrapani, that, \tprompted by great compassion for the world\u2019s benefit,<\/strong><\/span><\/span><\/p>\n<\/li>\n

                                      2. \n

                                        \u201cYou \tare eager to hear from me the litany of names of the j\u00f1ana body of \tManjusri, having great meaning, purifying and clarifying \ttransgression.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                        \u201cLitany of names<\/strong>\u201d [Wayman: name rehearsal] Narendrak\u012brti comments will be taught by way of sacredness (or solemnity) of the names. \u201cHaving great meaning<\/strong>\u201d [Wayman: of great purpose] Narendrak\u012brti comments that this teaches the j\u00f1ana body by way of the sacredness of the names. \u201cPurifying and clarifying transgression<\/strong>\u201d Smrti comments that it purifies the obscuration of defilement by the broad way of contemplating the mandala of the gods and eliminates the obscuration of the knowable (j\u00f1eya) by the profound.<\/span><\/span><\/p>\n

                                          \n
                                        1. \n

                                          \u201cThat \tis well done and I will teach it to you, O esoteric ruler<\/strong> (Guhyak\u0101dhipa). Listen with your mind single-pointed, O blessed \tone; that is well done.\u201d<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                          \u201cYou<\/strong>\u201d commented on by Narendrak\u012brti as the compiler.<\/span><\/span><\/p>\n

                                          Two verses of reflecting on the six families<\/em><\/span><\/span><\/p>\n

                                            \n
                                          1. \n

                                            Then \tShakyamuni, the blessed one, reflected on the three families, the \tentire great mantra family, the mantra-vidy\u0101dhara family.<\/strong><\/span><\/span><\/p>\n<\/li>\n

                                          2. \n

                                            The \tworldly and superworldly family, the grand world illuminating \tfamily, the foremost family, the Mahamudra and the great family, the \texalted ushnisha.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                            Wayman: Now Shakyamuni, the Bhagavat, surveyed the entire great family of Mantra: <\/strong><\/span><\/span><\/p>\n

                                            1) the family that retains the mantra and vidya, 2) the triple family, 3) the <\/strong><\/span><\/span><\/p>\n

                                            mundane and the supramundane family, 4) the great family that illuminates the <\/strong><\/span><\/span><\/p>\n

                                            world, 5) the great Mahamudra family and 6) the great family of the <\/strong><\/span><\/span><\/p>\n

                                            mahaushnisha<\/strong><\/span><\/span><\/p>\n

                                            Manjusrimitra comments: \u201cThe great mantra family<\/strong> is the family of the tantras such as <\/span><\/span><\/p>\n

                                            Mah\u0101m\u0101ya<\/em> and so forth since it has become the point of origin for all the ritual activity (kriy\u0101), <\/span><\/span><\/p>\n

                                            formal practice (cary\u0101) and ritual arrangements (kalpa). By entire<\/strong> (sakala) is meant without <\/span><\/span><\/p>\n

                                            exception. By the mantra-vidy\u0101dhara family<\/strong> is meant the family wherein [bearers of the two <\/span><\/span><\/p>\n

                                            methods of wisdom and compassion] reside together. The three families<\/strong> mean the Tathagata, the <\/span><\/span><\/p>\n

                                            Vajra and the Padma Families. The worldly family<\/strong> is the family of sentient beings such as <\/span><\/span><\/p>\n

                                            ordinary spiritual friends and so forth while the superworldly family<\/strong> is the family of Hearers <\/span><\/span><\/p>\n

                                            (\u015br\u0101vakas), Solitary Realizers and Bodhisattvas\u2026 The Mahamudra family<\/strong> is the family of the <\/span><\/span><\/p>\n

                                            goddess (dev\u012bkula) \u2026The great family of the ushnisha<\/strong> is the family of the unisyllabic ushnisha <\/span><\/span><\/p>\n

                                            and so forth. To each of these families there are various divisions of having good fortune or not <\/span><\/span><\/p>\n

                                            and of becoming a fit vessel or not.\u201d<\/span><\/span><\/p>\n

                                            Candrabhadrak\u012brti comments as follows: The entire great family of Mantra<\/strong> means all six, <\/span><\/span><\/p>\n

                                            Namely, 1) the family that retains the mantra vidya<\/strong> is the Vajrasattva family, 2) the triple <\/strong><\/span><\/span><\/p>\n

                                            Family<\/strong> is the Vairochana family (Body, Speech and Mind), 3) the mundane and the <\/strong><\/span><\/span><\/p>\n

                                            supramundane family<\/strong> is the Amitabha family, 4) the great family that illuminates the world<\/strong> <\/span><\/span><\/p>\n

                                            is the Akshobhya family, 5) the great Mahamudra family<\/strong> is the Amoghasiddhi family and 6) <\/span><\/span><\/p>\n

                                            the great family of the mahaushnisha<\/strong> is the Ratnasambhava family. Smrti following L\u012blavajra <\/span><\/span><\/p>\n

                                            names the families as 1) Karma Family, 2) Tathagata Family, 3) Padma Family, 4) Vajra Family, <\/span><\/span><\/p>\n

                                            5) Bodhicittavajra Family and 6) Ratna Family (These agree with Candrabhadrak\u012brti).<\/span><\/span><\/p>\n

                                            Three verses on the steps in the realization process of the Illusion\u2019s Net<\/em><\/span><\/span><\/p>\n

                                              \n
                                            1. \n

                                              [Shakyamuni] \tpronounced this mystic verse, having six mantrar\u0101jas and possessing \tunarisen characteristics, being non-dual in arising and joined with \tthe vocal lord:<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                              \u201cSix mantrar\u0101jas<\/strong>\u201d are Vajrat\u012bksna, Duhkhaccheda, Praj\u00f1\u0101j\u00f1\u0101nam\u016brti, J\u00f1\u0101nak\u0101ya, V\u0101g\u012b\u015bvara and Arapacana and Candrabhadrak\u012brti comments that these j\u00f1anasattvas are the six Adibuddhas.<\/span><\/span><\/p>\n

                                                \n
                                              1. \n

                                                \u201cA \t\u0100 I \u012a U \u016a E AI O AU AM AH: stand in the heart. I am Buddha, the \tembodied j\u00f1ana of the Buddhas occurring in the three times.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                \u201cA \u2026 AH:<\/strong>\u201d The twelve vowels which Smrti defends the theory of Acarya L\u012blavajra that the twelve stand for the twelve bhumi, ten of the bodhisattvas and two that are the Buddha and Complete Buddha stages. For this purpose the bodhisattva\u2019s Adhimukticary\u0101 is counted as the first stage; then comes the standard ten bhumis, Pramudit\u0101 to Dharmamegh\u0101 with a stage called Samantaprabh\u0101 as the twelfth. He also gives a number of synonyms of the twelfth stage, all having the term \u2018light\u2019 (prabh\u0101) as the last member of the compound. \u201cStand in the heart<\/strong>\u201d Smrti comments that the six j\u00f1anasattvas are each stationed in the heart of their respective family progenitor.<\/span><\/span><\/p>\n

                                                  \n
                                                1. \n

                                                  \u201cOM \tHomage to you, Vajrat\u012bksna <\/strong>(Diamond Sharp), Duhkhaccheda <\/strong>(Cutting Off Suffering), Praj\u00f1\u0101j\u00f1\u0101nam\u016brti<\/strong> (Embodiment of Wisdom), J\u00f1\u0101nak\u0101ya<\/strong> (J\u00f1\u0101na Body), \tV\u0101g\u012b\u015bvara<\/strong> (Lord of Speech) and Arapacana <\/strong>(Five-syllable \tManjusri).<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                  \u201cHomage to you<\/strong>\u201d Smrti identifies Vajrat\u012bksna as of the Padma Family in the heart of Amitabha, Duhkhaccheda as of the Vajra Family in the heart of Akshobhya, Praj\u00f1\u0101j\u00f1\u0101nam\u016brti as of the Tathagata Family, J\u00f1\u0101nak\u0101ya belongs to the Karma Family, V\u0101g\u012b\u015bvara belongs to the Ratna Family and Arapacana belongs to the Bodhicittavajra Family.<\/span><\/span><\/p>\n

                                                  Fourteen verses on the Vajradhatu Mahamandala<\/em><\/span><\/span><\/p>\n

                                                    \n
                                                  1. \n

                                                    And \tin this way the blessed one, the Buddha, the completely awakened, \tborn from the syllable A, is the syllable A, the foremost of all \tphonemes, of great meaning, the supreme syllable.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                    \u201cAnd in this way<\/strong>\u201d all those in higher stages and in the Buddha stage can be said to have been \u201cborn from the syllable A<\/strong>\u201d where A is the first of the twelve stages. Smrti comments that A is the inner life of all the vowels and consonants. \u201cOf great meaning<\/strong>\u201d [Wayman: of great purpose] Smrti comments that A understood in a lesser way, one is a sravaka; in a middling way, one is a bodhisattva; in a great way, one is a Buddha.<\/span><\/span><\/p>\n

                                                    {The innate yogi is \u2018in this way<\/strong>,\u201d that is, from mahamudra, the nondual nature, [becomes] \u201cBhagavan Buddha<\/strong>.\u201d Because it is governed by great bliss, \u201cthe completely awakened<\/strong>,\u201d natural clear light, the emptiness of all aspects, the perfection of wisdom, the Fourth, is \u201cborn from the syllable A<\/strong>.\u201d Since it is entirely of equal taste and indestructible, \u201cthe syllable A is the foremost of all letters<\/strong>.\u201d Since it gives the good qualities of the Buddha, it is \u201cof great meaning<\/strong>\u201d [Newman: the great aim]. Since it [that is, the supreme unchanging (param\u0101ksara)] is without production and destruction, it is \u201cthe supreme syllable<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                      \n
                                                    1. \n

                                                      \u201cAspirated, \tunoriginated, without uttering a sound, he is the foremost cause of \tall expression, shining forth within all speech.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                      Wayman: The great inhalation is not a production, free from utterance by speech, chief <\/strong><\/span><\/span><\/p>\n

                                                      cause of all speech, the clarification of all words.<\/strong><\/span><\/span><\/p>\n

                                                      \u201cThe great inhalation is not a production<\/strong>\u201d Narendrak\u012brti comments it he is not a production <\/span><\/span><\/p>\n

                                                      because he occurs without dependence on causes and conditions.<\/span><\/span><\/p>\n

                                                      {Since the ten mandalas of the right and left [channels] have gone into the central channel, \u201cthe<\/strong> <\/span><\/span><\/p>\n

                                                      great inhalation is not a production<\/strong>\u201d [Newman: the great prana is unborn] because it is non-<\/span><\/span><\/p>\n

                                                      objectifying. Due to the nature of vajra recitation, it is \u201cfree from utterance by speech<\/strong>.\u201d Thus, <\/span><\/span><\/p>\n

                                                      since it is the clear light of \u201call words<\/strong>,\u201d it \u201cshines forth<\/strong>\u201d them.}<\/span><\/span><\/p>\n

                                                        \n
                                                      1. \n

                                                        \u201cHis \tgreat desire is an extended festival, securing the happiness of all \tbeings; his great anger is an exalted festival, being the great \tenemy of all defilement.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                        \u201cGreat desire<\/strong>\u201d(mah\u0101r\u0101ga) [Wayman: great love] \u201cExtended festival<\/strong>\u201d (mah\u0101-\u0101maha) [Wayman: great offering]<\/span><\/span><\/p>\n


                                                        \n<\/span>\n<\/p>\n

                                                        {Davidson comments that the Tibetans translate maha here as the equivalent of offering (p\u016bj\u0101) but the Sanskrit connotes a festival or gathering. He states: \u201cThe sense in any case is clear that the utilization of the poisons by the skillful yogin is a sure path to liberation.\u201d}<\/span><\/span><\/p>\n

                                                          \n
                                                        1. \n

                                                          \u201cHis \tgreat delusion is an exalted festival, subduing the delusion in \tthose with dull wit; his great wrath is an exalted festival, the \tgreat enemy of great wrath.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                          \u201cGreat wrath<\/strong>\u201d [Wayman: great fury]<\/span><\/span><\/p>\n

                                                            \n
                                                          1. \n

                                                            \u201cHis \tgreat avarice is an exalted festival, subduing all avarice; his \tgreat desire is the great delight, grand happiness and great \tpleasure.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                            [Wayman] Great offering, great clinging, driving away all clinging. Great desire, great pleasure, <\/strong><\/span><\/span><\/p>\n

                                                            great delight, great joy.<\/strong><\/span><\/span><\/p>\n

                                                              \n
                                                            1. \n

                                                              \u201cOf \tgreat form and great body, with great color and grand physique, with \texalted name he is very noble, having a grand, expansive mandala.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                \n
                                                              1. \n

                                                                \u201cBearing \tthe great sword of insight, with the great hook for defilements, he \tis foremost, greatly famous, very renowned, with great light and \texalted splendor.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                  \n
                                                                1. \n

                                                                  \u201cBearing \tthe grand illusion, he is wise, accomplishing the object [of beings \tin] the grand illusion. Delighted with the pleasure of the grand \tillusion, he is a conjuror of grand illusions.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                  \u201cAccomplishing the object the grand illusion<\/strong>\u201d Both Manjusrimitra and Vimalamitra comment that this is a bodhisattva’s continued rebirth into phenomenal reality to work for the benefit of beings.<\/span><\/span><\/p>\n

                                                                  {Since it is without lust and non-lust, the grand illusion<\/strong>\u201d is the nature of great attachment. Since the ineffable j\u00f1anamudra is held to be the essence of that, he is \u201cbearing<\/strong>\u201d it. By knowing the unflowing bliss inside the nave of the gem, \u201che is wise<\/strong>.\u201d Obtaining the supreme unchanging (bliss\/j\u00f1ana) that is the cessation of the twenty-one thousand, six hundred winds, he obtained two [bodhisattva] stages in each of the six chakras of the channels. Then returning again from the tip of the gem, he dwelt in the nave of the ushnisha chakra. In that way, <\/strong>\u201cdelighted with the pleasure of the grand illusion, he is a conjuror of grand illusions<\/strong>.\u201d}<\/span><\/span><\/p>\n

                                                                    \n
                                                                  1. \n

                                                                    \u201cHighest \tin being a lord of great giving, foremost in exalted morality, firm \tthrough embracing great forbearance, he is zealous with great \theroism.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                    [Wayman] Best as a great patron. Foremost bearer of great morality. Steadfast as a bearer of great <\/strong><\/span><\/span><\/p>\n

                                                                    forbearance. Enterprise of great striving.<\/strong><\/span><\/span><\/p>\n

                                                                      \n
                                                                    1. \n

                                                                      \u201cPresent \tin exalted meditation and concentration, bearing the body of great \tinsight, he is great strength, great means; his is aspiration and \tj\u00f1ana ocean.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                        \n
                                                                      1. \n

                                                                        \u201cUnlimited \tin loving-kindness, greatly compassionate and most intelligent, with \tgreat insight and grand intellect, he is great in means with \tprofound performance.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                          \n
                                                                        1. \n

                                                                          \u201cArrived \tat great strength and attainment (rddhi), very intense and very \tfast, employing great attainment and bearing the name \u2018Great \tLord,\u2019 his zeal is in great strength.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                          [Wayman] Empowered with great magical ability. Great impetus, great speed. Majestically <\/strong><\/span><\/span><\/p>\n

                                                                          powerful, renowned. Forward thrust with great power.<\/strong><\/span><\/span><\/p>\n

                                                                            \n
                                                                          1. \n

                                                                            \u201cSplitter \tof the vast great mountain of existence, being Mahavajradhara he is \tindestructible. Being very fierce and very terrible, he creates fear \tin the very ferocious.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                              \n
                                                                            1. \n

                                                                              \u201cBeing \thighest with mahavidy\u0101s, he is the protector; being highest with \tmahamantras, he is the guide. Having mounted to the practice of the \tGreat Vehicle, he is highest in the practice of the Great Vehicle.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                              Mahamantra: <\/strong>Vimalamitra comments \u201cThat which is guhyamantra is masculine and skillful means while that which is vidy\u0101 is feminine and insight. Vil\u0101savajra comments that dharanis are to be considered fourfold: word (pada), meaning (artha), mantra and those having the nature of a mudra.<\/span><\/span><\/p>\n

                                                                              {Because of Mahamudra itself, it is \u201cthe protector<\/strong>.\u201d Since it should be concealed from others, it is \u201cmantra<\/strong>.\u201d Because of great bliss itself, it is \u201chighest of mahamantras<\/strong>.\u201d The j\u00f1ana of great bliss is the agent that obtains \u201cthe Mahayana<\/strong>.\u201d The \u201chighest<\/strong>\u201d is the one bearing the peak of the Fourth.}<\/span><\/span><\/p>\n

                                                                              <\/strong><\/em>Twenty-five verses, less a quarter, on the very pure Dharmadhatu j\u00f1ana<\/em><\/span><\/span><\/p>\n

                                                                                \n
                                                                              1. \n

                                                                                \u201cBeing \tMahavairocana, he is Buddha; he is a great sage with profound \tsapience and as he is produced by the great practice of mantras, by \tnature he is the great practice of mantras.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                \u201c<\/span>Mahavairocana<\/strong><\/span><\/span>\u201d Smrti comments is the Dharmakaya, a \u2018knowing of all\u201d (sarvavid) sentient beings, the three Tathagatagarbha,<\/span><\/span>1<\/sup><\/a><\/span><\/span><\/sup> without beginning or end. \u201c<\/span><\/span>Buddha<\/strong><\/span><\/span>\u201d is the Sambhogakaya in the Akanishta Heaven. \u201c<\/span><\/span>Great sage with profound sapience<\/strong><\/span><\/span>\u201d [Wayman has possessed of great silence, the Mahamuni] Smrti comments Mahamuni is the Nirmanakaya. \u201c<\/span><\/span>Produced by the great practice of mantras<\/strong><\/span><\/span>\u201d Smrti comments this means arisen from the path of the Vajra Vehicle. \u201c<\/span><\/span>By nature he is the great practice of mantras<\/strong><\/span><\/span>\u201d Smrti comments that since Manjusri has reached the fruit of the Vajra Vehicle, he is identical with it.<\/span><\/span><\/span><\/p>\n

                                                                                  \n
                                                                                1. \n

                                                                                  \u201cHaving \tobtained the ten perfections, he is the basis <\/strong>(\u0101\u015braya) for \tthe ten perfections. Being the purity of the ten perfections, he is \tthe practice of the ten perfections.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                  \u201cTen perfections<\/strong>\u201d Narendrakirti lists: giving, morality, forbearance, striving, meditation, insight, means, power, aspiration and j\u00f1ana.<\/span><\/span><\/p>\n

                                                                                    \n
                                                                                  1. \n

                                                                                    Being \tthe lord of the ten stages, he is the protector established on the \tten stages. Himself pure with the ten knowledges, he is the pure \tbearer of the ten knowledges.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                    \u201cTen knowledges<\/strong>\u201d from the Abhidharmakosa<\/em> are: 1) The knowledge of dharmas, 2) Successive knowledge, 3) Knowledge of worldly usage, 4) Knowledge of others\u2019 minds, 5) Knowledge of suffering, 6) Knowledge of suffering\u2019s arising, 7) Knowledge of suffering\u2019s extinction, 8) Knowledge of the path, 9) Knowledge of final destruction and 10) Knowledge of no future arising.<\/span><\/span><\/p>\n

                                                                                      \n
                                                                                    1. \n

                                                                                      \u201cHaving \tten aspects, his purpose being the ten referents, he is the leader \tof sages, a Ten-Powered One, an overlord. Performing all and every \tsort of purpose, he is great, with control in ten aspects. <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                      \u201c<\/span>Ten aspects <\/strong><\/span><\/span>and <\/span><\/span>Ten referents<\/strong><\/span><\/span>\u201d [Wayman: ten images and ten goals] There is a wide variety of opinions as to what these two groups of ten consist of. Manjusirmitra identifies the ten aspects as the ten truths: 1) Provisional truth, 2) Absolute truth, 3) Truth of characteristics, 4) Truth of distinction, 5) Truth of certain identification and realization, 6) Truth of existents, 7) Truth of renunciation, 8) Truth of knowledge of extinction and no further arising, 9) Truth of knowledge of entrance into the path and 10) The truth of the perfect arising of the j\u00f1ana of the Tathagata. Manjusrimitra elaborates, \u201cSince he has for his purpose the motivation of teaching the words and meanings of these ten truths, it is stated that his purpose is the ten referents. Vimalamitra states that the ten aspects are the ten kinds of grasping after a self listed in Vasubandhu\u2019s <\/span><\/span>Madhy\u0101ntavibh\u0101ga<\/em><\/span><\/span>2<\/sup><\/a><\/em><\/span><\/span><\/sup> <\/em><\/span><\/span>and the ten referents are the ten antidotes listed in the same text. Vimalamitra justifies ascribing to Manjusri these kinds of ignorance by saying, \u201cThe significance [of this passage] is that the Bhagavan himself in proper nature is to be understood as being all the undesirable elements as well as their antidotes.\u201d \u201c<\/span><\/span>Ten-Powered One<\/strong><\/span><\/span>\u201d All agree that the ten powers are: 1) The power consisting in the knowledge of that which is possible and impossible, 2) The power of the fruition of action, 3) The power of the meditations, emancipations, concentrations and meditative attainments, 4) The power of the degree of faculties of other beings, 5) The power of the diverse interests of beings, 6) The power of the diverse dispositions of beings, 7) The power of the ways passing into every sort of circumstance, 8) The power of previous lives, 9) The power of the deaths and rebirths of beings and 10) The power consisting in the knowledge of the final destruction of the impurities. \u201c<\/span><\/span>Control in the ten aspects<\/strong><\/span><\/span>\u201d Smrti comments these are the ten controls (va\u015bit\u0101) that arise when a bodhisattva reaches the eighth bhumi: 1) Control over life, 2) Control over mind, 3) Control over necessities, 4) Control over the maturation of karma, 5) Control over birth, 6) Control over interest, 7) Control over aspiration, 8) Control of psychic power (rddhi), 9) Control over Dharma and 10) Control over j\u00f1ana.<\/span><\/span><\/span><\/p>\n

                                                                                      {1) In the praty\u0101h\u0101ra phase, from space through the earth is from smoke through the cloudless sky by means of the way of the reverse procedure. From Meru through moon is blaze through great drop. The j\u00f1ana drawing (jnanarekh\u0101;) is a black picture seen by the eye of flesh and so forth. 2) If one applies it to the dhyana phase, the divine image seen through the praty\u0101h\u0101ra phase dwells single-pointedly in a continuum by means of wisdom, thought, analysis, joy and unmoving bliss. 3) In the pranayama phase, the five left mandalas \u2013 space and so forth \u2013 and the five right mandalas \u2013 the motionless Meru and so forth \u2013 i.e., the \u201cten aspects<\/strong>,\u201d become one in the central (channel). 4) In the dh\u0101ran\u0101 phase, one desires and strives for the \u201cten referents<\/strong>\u201d [Newman; aims] of the ten winds, prana and so forth. 5) In the anusmrti phase, one obtains the ability of that very \u201cpurpose<\/strong>\u201d [Newman: aim] \u2013 clear innate chandali. Thus, one is \u201cthe Lord of Sages<\/strong>\u201d because one is able to accomplish the supreme unchanging bliss. Because of the ten Desire (Realm) states of the central channel, \u201che has ten powers<\/strong>.\u201d Since the radiance of innate chandali pervades the three worlds, \u201che is the overlord.\u201d The characteristics of clear innate bliss \u201cperforms all and every sort of purpose<\/strong>\u201d of the aggregates, elements and spheres.<\/span><\/span><\/p>\n

                                                                                      6) The samadhi phase is \u201cthe ten aspects<\/strong>\u201d of the cessation of the previously explained ten winds; due to the power of method, wisdom and unchanging bliss, it is the J\u00f1ana Body. That (samadhi) makes the entire pr\u0101nav\u0101yu under the control of indivisible supreme unchanging bliss. Thus, it is \u201cwith control<\/strong> [Newman; the mighty one].\u201d Since it pervades the three worlds by means of the innate nature, it is \u201cthe great one<\/strong>.\u201d}<\/span><\/span><\/p>\n

                                                                                        \n
                                                                                      1. \n

                                                                                        \u201cBeginningless \tand by nature without diffusion <\/strong>(nisprapa\u00f1ca), naturally \tpure and in nature suchness <\/strong>(tathat\u0101), exclaiming just how \tit is and, as he says, so he does without any other speech.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                        \u201cBeginningless<\/strong>\u201d Narendrakirti comments this is the pure Dharmadhatu and other wisdom while Candrabhadrak\u012brti comments it is the mirror-like wisdom. \u201cWithout diffusion<\/strong>\u201d [Wayman: devoid of elaboration] Narendrakirti comments his beginning is the thought of enlightenment while Candrabhadrak\u012brti comments it is the wisdom of equality. \u201cExclaiming just how it is<\/strong>\u201d Candrabhadrak\u012brti comments this is the discriminating wisdom. \u201cWithout any other speech<\/strong>\u201d Candrabhadrak\u012brti comments is the wisdom of equality. \u201cAs he says so he does<\/strong>\u201d Candrabhadrak\u012brti comments is the mirror-like wisdom.<\/span><\/span><\/p>\n

                                                                                        {Since reality is unborn, it is \u201cbeginningless<\/strong>.\u201d The one consisting of the abandonment of thought, the non-objectified nature, the mindless mind, is \u201cby nature without diffusion<\/strong>\u201d [Newman: the non-elaborated self]; that is, the first vision of the divine image of the universe actualized by nonconceptual thought is virtuous in the beginning. \u201cIn nature suchness<\/strong>\u201d [Newman: the self of suchness] \u2013 great bliss \u2013 is \u201cnaturally pure<\/strong>\u201d [Newman: the pure self]; that is, virtuous in the middle, because all of the aggregates, elements and spheres have been separated from obstruction by the fire of great passion. \u201cExclaiming just how it is<\/strong>\u201d about the unmistaken bliss; that is, he makes it manifestly clear. The bodhicitta that is the very \u201cword<\/strong>\u201d that discloses the way of great bliss does not flow from the tip of the gem and is nonconceptual \u2013 virtuous in the end. It is experienced, \u201cwithout any other speech<\/strong>\u201d by expression. \u201cAs he says<\/strong>\u201d \u2013 \u2018Great bliss originates by means of correctly meditating on the path of smoke and so forth\u2019 \u2013 \u201cso he<\/strong>\u201d himself \u201cdoes<\/strong>\u201d for sentient beings.}<\/span><\/span><\/p>\n

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                                                                                        1. \n

                                                                                          \u201cNon-dual \tand proclaiming nonduality, he stands just at the limit of actuality <\/strong>(bh\u016btakoti). With his lion\u2019s roar of egolessness <\/strong>(nair\u0101tmya), he frightens the deer that is the evil heretic.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                          \u201cNon-dual<\/strong>\u201d Smrti comments as no apprehended (gr\u0101hya) and no apprehender (gr\u0101haka). \u201cProclaiming nonduality<\/strong>\u201d Smrti comments is conventionally teaching others that there is not the two. \u201cEgolessness<\/strong>\u201d Narendrakirti comments is the non-self of persons (pudgala) or phenomenon (dharma).<\/span><\/span><\/p>\n

                                                                                          {Having destroyed the relation of base and based between the base \u2013 semen and the based \u2013 bliss, they become nondual. Since he makes clear that very \u201cnon-dual<\/strong>,\u201d he \u201cproclaims nonduality<\/strong>.\u201d \u201cHe stands<\/strong>\u201d by the mode of non-abiding \u201cat the limit<\/strong>\u201d of the nave of the vajra gem, the place of experiencing the j\u00f1ana \u201cof actuality<\/strong>\u201d as it is. The characteristic of the nonappearance of all phenomena, the nature of the divine image of the universe, is \u201cegolessness<\/strong>.\u201d Since that is not overcome by thought, \u201cit possesses<\/strong>\u201d the indestructible \u201clion\u2019s roar.\u201d <\/strong>Self-grasping and the elaboration of object and subject that are the method of mistaken knowledge are \u201cthe evil heretic<\/strong>.\u201d Since they are infirm, they are \u201cdeer<\/strong>.\u201d Since he makes them all disappear, \u201che frightens<\/strong>\u201d them.}<\/span><\/span><\/p>\n

                                                                                            \n
                                                                                          1. \n

                                                                                            \u201cPenetrating \teverywhere, his path is fruitful <\/strong>(amogha); with a speed like \tthe Tathagata\u2019s thought, he is a victor <\/strong>(jina) whose \tenemies are conquered, and a conqueror, a universal monarch with \tgreat strength.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n


                                                                                            \n<\/span>\n<\/p>\n

                                                                                            \u201cPenetrating everywhere<\/strong>\u201d Smrti comments penetrates with sense contact (spar\u015ba) and feelings (vedan\u0101). \u201cPath is fruitful<\/strong>\u201d [Wayman: going without fail] Smrti going without hindrance. \u201cSpeed like the Tathagata\u2019s thought<\/strong>\u201d Smrti is speeding to unequalled worlds in a single instant. \u201cJina<\/strong>\u201d Smrti comments is victorious over defilement. \u201cConqueror<\/strong>\u201d Smrti comments is victorious by way of all the knowable (j\u00f1eya). \u201cEnemies are conquered<\/strong>\u201d Smrti comments Manjusri is the sole victor over those two enemies. \u201cUniversal monarch<\/strong>\u201d Smrti comments as the six wheel-turners of the six families, Vajrasattva and so forth. The wheel is made of a compound of gold, silver, copper and zinc and with this wheel he conquers the four continents. \u201cWith great strength<\/strong>\u201d Smrti comments he defeats the four Maras and their troops.<\/span><\/span><\/p>\n

                                                                                              \n
                                                                                            1. \n

                                                                                              \u201cAt \tthe head of hosts, a preceptor <\/strong>(\u0101c\u0101rya) of hosts, a lord of \thosts <\/strong>(gane\u015ba) and a commander of hosts with power, he is \tforemost through great sustaining power <\/strong>(anubh\u0101va) and with \texcellent practice, not to be guided by others.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                              \u201cHosts<\/strong>\u201d [Wayman: troops] Smrti comments when the hosts are sravakas, he is their preceptor; when the hosts are pratyekabuddhas, he is at their head; when the hosts are bodhisattvas, he is their lord; and when the hosts are Buddhas, he is their commander. \u201cGreat sustaining power<\/strong>\u201d [Wayman: the burden] Narendrak\u012brti comments this is the pure scriptural collection. \u201cWith excellent practice<\/strong>\u201d [Wayman: whose way is great] Narendrak\u012brti comments this as the Vajra Vehicle. \u201cNot to be guided by others<\/strong>\u201d Narendrak\u012brti comments as not needing the incalculable eons of the Paramitayana. <\/span><\/span><\/p>\n

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                                                                                              1. \n

                                                                                                \u201cAs \tthe lord of speech, the commander of speech possessed of eloquence, \the is the master of speech unending in fluency and with true speech, \the speaks the truth, teaching the four truths.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                \u201cLord of Speech<\/strong>\u201d Smrti comments that among the four \u201cspecial knowledges (pratisamvid), this is of meaning (artha). \u201cCommander of speech<\/strong>\u201d Smrti comments of the four, this is of languages (nirukti). \u201cPossessed of eloquence<\/strong>\u201d Smrti comments of the four, this is of natures (dharma). \u201cMaster of speech<\/strong>\u201d [Wayman: master over words] Smrti comments of the four, this is of eloquence (pratibh\u0101na). \u201cUnending in fluency<\/strong>\u201d [Wayman: of limitless words] Smrti comments that Buddha knows the languages of all sentient beings. \u201cSpeaks the truth<\/strong>\u201d Smrti comments that when the Buddha teaches the Dharma, he takes right recourse to the Two Truths. \u201cTeaching the four truths<\/strong>\u201d Smrti comments that the source<\/strong> of suffering is the cause and suffering the result, thus the cause and result of samsara; the path is the cause and cessation the result, thus, the cause and result of nirvana; Buddha is the preceptor of the four Noble Truths.<\/span><\/span><\/p>\n

                                                                                                  \n
                                                                                                1. \n

                                                                                                  \u201cNot \tturning back and not seeking rebirth <\/strong>(an\u0101g\u0101min), he is like \ta rhinoceros, a leader of the self-enlightened <\/strong>(pratyeka); \thaving been delivered by various kinds of deliverance <\/strong>(niry\u0101na), \the is the unique cause of the great elements <\/strong>(mah\u0101bh\u016bta).<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                  \u201cNot turning back<\/strong>\u201d Smrti comments that a bodhisattva of the eighth stage does not fall back to be a sravaka or pratyekabuddha. \u201cNot seeking rebirth<\/strong>\u201d Smrti comments that he does not return to samsara since he has eliminated the various fractions of defilement. Narendrak\u012brti comments this is the arhat fruit. \u201cRhinoceros<\/strong>\u201d Narendrak\u012brti comments this is the pratyekabuddha. \u201cHaving been delivered by various kinds of deliverance<\/strong>\u201d Narendrak\u012brti comments this is by the Three Vehicles. \u201cThe unique cause of the great elements<\/strong>\u201d Narendrak\u012brti comments this is the pure though of enlightenment amidst the four elements. Vimalamitra comments, \u201cEven having appeared as the five great elements, he performs benefit, as their [the mah\u0101bh\u016bta\u2019s] unique cause is nondual j\u00f1ana.\u201d Surativajra identifies the five great elements with the Five Jinas and makes Manjusri the cause of the Five Jinas.<\/span><\/span><\/p>\n

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                                                                                                  1. \n

                                                                                                    \u201cAn \tArhat, a bhikshu with his impurities <\/strong>(\u0101srava) exhausted, he \tis separated from passion, his senses subdued. He has obtained ease \tand fearlessness, becoming cool and limpid.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n


                                                                                                    \n<\/span>\n<\/p>\n

                                                                                                    \u201cBhikshu<\/strong>\u201d Narendrak\u012brti comments that from among the four kinds of bhikshu \u2013 by name, avowed, begging and in the highest sense \u2013 he is the bhikshu in the highest sense because of being completely pure. \u201cArhat<\/strong>\u201d Narendrak\u012brti comments this means one \u201cwho has destroyed the enemy,\u201d where the enemy is the defilements. \u201cImpurities exhausted<\/strong>\u201d [Wayman: who has destroyed the fluxes] Narendrak\u012brti comments this is the imagination based on sense objects and sense organs. \u201cPassion<\/strong>\u201d Narendrak\u012brti comments that this is the attraction and clinging to sense objects. \u201cObtained ease<\/strong>\u201d [Wayman: peace-attained] Narendrak\u012brti comments this is attained by depending on the \u201cfive strands of desire\u201d or the five sense objects. \u201cObtained fearlessness<\/strong>\u201d Narendrak\u012brti comments this is attained when engaging any object. \u201cLimpid<\/strong>\u201d [Wayman: without turbulence] Narendrak\u012brti comments this turbulence is caused by the waves of imagination.<\/span><\/span><\/p>\n

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                                                                                                    1. \n

                                                                                                      \u201cCompleted \tin wisdom and good conduct <\/strong>(vidy\u0101carana), he is well-gone <\/strong>(sugata), the best as councilor of the world. Without a sense \tof an \u2018I\u2019 and \u2018mine,\u2019 he is established in the practice of \tthe Two Truths.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                      \u201cWisdom<\/strong>\u201d [Wayman: clear vision] Narendrak\u012brti comments that according to the precepts of the guru, vidy\u0101 is like the eye of adhiprajna, the right view of the layout of entities. \u201cGood conduct<\/strong>\u201d [Wayman: good walking] Narendrak\u012brti comments this is carana, the walking of the path with adhi\u015b\u012bla and adhisamadhi. \u201cIn the practice of the Two Truths<\/strong>\u201d Narendrak\u012brti and Smrti comment that it appears that the absolute manner is with the wisdom (clear vision) and that the conventional manner is with good conduct (good walking).<\/span><\/span><\/p>\n

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                                                                                                      1. \n

                                                                                                        \u201cStanding \tat the uttermost limit of samsara, he rests on this terrace, his \tduty done. Having rejected isolatory knowledge <\/strong>(kaivalyaj\u00f1ana), \the is the cleaving sword of insight.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                        [Wayman] Gone to the bank beyond samsara, duty-done, standing on dry land; whose sword of <\/strong><\/span><\/span><\/p>\n

                                                                                                        insight has disclosed the unique knowledge and has cut out [defilement].<\/strong><\/span><\/span><\/p>\n

                                                                                                        \u201cTerrace<\/strong>\u201d (dry land) Smrti comments is a term for nirvana.<\/span><\/span><\/p>\n

                                                                                                        {\u201cSamsara<\/strong>\u201d is joy and supreme joy. Their \u201cuttermost limit<\/strong>\u201d is distinct joy. Since ha has given the Fourth initiation, \u201chis duty is done<\/strong>.\u201d Since he has obtained nirvana by doing whatever is pleasing, \u201che stands on dry land<\/strong>.\u201d Nondual joy is \u201cisolated knowledge<\/strong>.\u201d \u201cRejected<\/strong>\u201d [Newman: spitting that out] is the nature of great bliss. The \u201csword of insight<\/strong>\u201d is nondual j\u00f1ana. \u201cHe cleaves<\/strong>\u201d the net of thought.}<\/span><\/span><\/p>\n

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                                                                                                        1. \n

                                                                                                          \u201cWith \ttrue Dharma, a King of Dharma, shining, he is supreme as luminary of \tthe world. A Lord of Dharma, a King of Dharma, he is the instructor \tin the path towards well-being.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                          \u201cTrue Dharma<\/strong>\u201d [Wayman: whose Dharma is illustrious] Narendrakirti comments is the twelve branches of Dharma. \u201cSupreme illuminator<\/strong>\u201d Narendrakirti comments who sets into motion the Wheel of Dharma.<\/span><\/span><\/p>\n

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                                                                                                          1. \n

                                                                                                            \u201cHis \taim accomplished and thought <\/strong>(sankalpa) accomplished, he has \tabandoned thought. Devoid of mentation, his sphere is \tindestructible, the Dharmadhatu, supreme, imperishable.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                            \u201cAim accomplished, thought accomplished<\/strong>\u201d [Wayman: aim\u2026, purpose] Domb\u012bheruka comments that he has accomplished the ultimate Mahamudra in the manner of non-discursive thought. \u201cAbandoned thought<\/strong>\u201d [Wayman: avoiding all imagination] Domb\u012bheruka comments he avoids namely, as to mundane places, bodies and possessions. \u201cHis sphere is indestructible<\/strong>\u201d [Wayman: whose incessant realm] Domb\u012bheruka comments is of immeasurable knowledge.<\/span><\/span><\/p>\n

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                                                                                                            1. \n

                                                                                                              \u201cPossessed \tof merit <\/strong>(punyav\u0101n), with accumulated merit, he is knowledge \tand the great source of knowledge. Possessed of knowledge in knowing \tthe real and unreal, he has accumulated the two accumulations.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                              \u201cPossessed of merit<\/strong>\u201d Narendrak\u012brti comments is having former merit that has suddenly become great. \u201cGreat source of knowledge<\/strong>\u201d Narendrak\u012brti comments is the Dharmadhatu wisdom, the mine for the other four wisdoms, mirror-like and so forth. \u201cKnowing the real<\/strong>\u201d Narendrak\u012brti comments is having that knowledge, he has direct perception of what is; and when it is not there, beyond the senses, he also knows it. \u201cAccumulated the two collections<\/strong>\u201d Narendrak\u012brti comments from which manifests the Buddha Bodies and the wisdoms. <\/span><\/span><\/p>\n

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                                                                                                              1. \n

                                                                                                                \u201cEternal <\/strong>(\u015b\u0101\u015bvata), a universal ruler, a yogin, he is meditation \tand to be reflected upon, the Lord of the Intelligent. He is to be \tpersonally realized <\/strong>(praty\u0101tmavedya), truly unshakable <\/strong>(acala), primeval <\/strong>(param\u0101dva), bearing the triple \tbody.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                \u201cYogin<\/strong>\u201d Domb\u012bheruka comments that the yogin, the master of the intelligent ones, is the accomplisher; ruling all. \u201cMeditation<\/strong>\u201d Domb\u012bheruka comments is the method of accomplishing. \u201cEternal<\/strong>\u201d being contemplated, is to be realized. \u201cUnshakable<\/strong>\u201d [Wayman: unswerving] Domb\u012bheruka comments that the unswerving one, supreme primeval, is the pure Dharmakaya free from all elaboration, the single lineage which is the seed of all the Buddhas, to be introspected as the single lineage for one\u2019s own aim; who bears \u201cthe triple body<\/strong>\u201d, namely Vairochana, Amitabha and Akshobhya, who are the Body, Speech and Mind for the aim of others.<\/span><\/span><\/p>\n

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                                                                                                                1. \n

                                                                                                                  \u201cA \tBuddha in his nature of five bodies, an overlord by his nature of \tfive types of j\u00f1ana, wearing a diadem whose nature is five Buddhas, \thaving five eyes he maintains dissociation <\/strong>(asanga).<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                  \u201cBuddha<\/strong>\u201d Smrti comments that Manjusri has the fivefold nature. \u201cFive bodies<\/strong>\u201d Manjusrimitra comments that these are the Svabhavikakaya, Sambhogakaya, Nirmanakaya, Dharmakaya and J\u00f1anakaya. \u201cFive eyes<\/strong>\u201d are the corporal eye, the heavenly eye, the eye of insight, the eye of Dharma and the eye of Buddha.<\/span><\/span><\/p>\n

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                                                                                                                  1. \n

                                                                                                                    \u201cThe \tprogenitor of all Buddhas, he is Buddha\u2019s son, supreme, the best. \tArisen from existence in insight, he is sourceless; his source is \tthe Dharma while he puts an end to existence.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                    \u201cProgenitor<\/strong>\u201d Smrti comments is the progenitor (yab) of all Buddhas, but since he appears as a Bodhisattva, he is also their \u201cson<\/strong>\u201d (sras); the sravakas are the \u201cson<\/strong>\u201d of the Body and the pratyekabuddhas, the \u201cson<\/strong>\u201d of Speech, but he (Manjusri) is the \u201cson<\/strong>\u201d of the Mind and so is \u201csupreme, the best<\/strong>.\u201d \u201cArisen from existence in insight<\/strong>\u201d [Wayman: womb-source for the gestation by insight] Smrti comments is by knowing the nature of all dharmas. Vil\u0101savajra comments this is defined as the five pure skandhas. \u201cHis source is the Dharma<\/strong>\u201d Smrti comments is because he is devoid of personal-self or dharma-self, and so makes an end to phenomenal life.<\/span><\/span><\/p>\n

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                                                                                                                    1. \n

                                                                                                                      \u201cHis \tunique essence impenetrable, himself a vajra, immediately arisen he \tis the Lord of the World; arisen from the sky and self-arisen, he is \tthe exalted fire of insightful j\u00f1ana.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                      \u201cVajra<\/strong>\u201d Smrti comments is Manjusri\u2019s vajra body. \u201cImmediately arisen<\/strong>\u201d Smrti comments that no sooner do sentient beings see him, then he is their master. \u201cArisen from the sky<\/strong>\u201d Narendrak\u012brti comments that sky here is a term for the Dharmadhatu, which has features in common with the sky. \u201cSelf-arisen<\/strong>\u201d Narendrak\u012brti comments that the j\u00f1ana-body is called \u201cself-born.\u201d \u201cExalted fire<\/strong>\u201d Smrti comments is a bonfire with fuel consisting of defilements along with their habit-energy (v\u0101san\u0101)<\/span><\/span><\/p>\n

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                                                                                                                      1. \n

                                                                                                                        \u201cVairochana, \tthe great lumen, the light of j\u00f1ana, he is the illuminator; the \tlamp of the world, the torch of j\u00f1ana, with great splendor he is \tradiant light.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                        \u201cVairochana<\/strong>\u201d Smrti comments this verse with the five wisdoms as follows: \u201clight of j\u00f1ana<\/strong>\u201d is the wisdom of equality, \u201cilluminator<\/strong>\u201d is the mirror-like wisdom; \u201clamp of the world<\/strong>\u201d is the discriminative wisdom; \u201cgreat splendor<\/strong>\u201d is the all-accomplishing wisdom and \u201cradiant light<\/strong>\u201d [Wayman: clear light] is the wisdom of the Dharmadhatu.<\/span><\/span><\/p>\n

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                                                                                                                        1. \n

                                                                                                                          \u201cVidy\u0101r\u0101ja, the Lord of \tExcellent Mantras, he is mantrar\u0101ja performing the great <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                          goal. As the exalted Ushnisha, the marvelous Ushnisha, he teaches in every sort of <\/strong><\/span><\/span><\/p>\n

                                                                                                                          way, the Lord of Space.<\/strong><\/span><\/span><\/p>\n

                                                                                                                          [Wayman] King of magic charms and sovereign over the best incantations, king of mantras <\/strong><\/span><\/span><\/p>\n

                                                                                                                          that work a great purpose; great ushnisha and wondrous ushnisha, lord of <\/strong><\/span><\/span><\/p>\n

                                                                                                                          sky, revealing the multitudinous.<\/strong><\/span><\/span><\/p>\n

                                                                                                                          \u201cUshnisha<\/strong>\u201d Smrti comments this is on the head of the king of the three realms and decorated by a head crest with the Tathagatas. \u201cExalted ushnisha<\/strong>\u201d Smrti comments is endowed with light rays. \u201cLord of space<\/strong>\u201d Smrti comments as the sky is voidness, the lord is Manjusri. \u201cTeaches in every sort of way<\/strong>\u201d Smrti comments that he reveals the forms of the world and beyond and reveals a host of samadhis. <\/span><\/span><\/p>\n

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                                                                                                                          1. \n

                                                                                                                            \u201cForemost, as he the \tphysical presence of all Buddhas, with his eyes bringing <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                            happiness to the world; with manifold form he is the creator <\/strong>(vidh\u0101tr), a great sage worthy of offerings and of esteem.<\/strong><\/span><\/span><\/p>\n

                                                                                                                            \u201cAll the Buddhas<\/strong>\u201d Narendrak\u012brti comments these are of the three times. \u201cWith his eyes<\/strong>\u201d Smrti comments this is the eye of insight (prajna) that knows what to accept and what to reject. \u201cManifold form<\/strong>\u201d Smrti comments these are diverse manifestations (nirmita). \u201cGreat sage<\/strong>\u201d Domb\u012bheruka comments he is possessed of magical powers (rddhi) and supernormal cognition (abhij\u00f1\u0101)<\/span><\/span><\/p>\n

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                                                                                                                            1. \n

                                                                                                                              \u201cBearing \tthe three families, he is a possessor of mantras, bearing up mantras \tand the great vow; he is best in bearing up the Triple Gem and the \thighest teacher of the triple vehicle.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                              \u201cThree families<\/strong>\u201d Smrti comments of the Body, speech and Mind. \u201cGreat<\/strong>\u201d Smrti comments because in no case is it to be transgressed. \u201cTriple Gem<\/strong>\u201d Smrti comments that there are Three Jewels in terms of scripture, in terms of path and in terms of fruit. In terms of scripture, there is the speaker, the Buddha; the motive for speaking, the Dharma and because he speaks, there is the Sangha. In terms of path, by way of the stage of generation, the Buddha has the nature of the five families or three families of deities and of five bodies; the Dharma is the mantras of the prajna-circle; the Sangha is the upaya-bodhisattvas. Finally by way of the stage of completion, the Buddha is the not-two; the Sangha is that comprehension; the Dharma is the repeated practice. In terms of the fruit, the Buddha is comprised of five dharmas; the Dharma is the mantras; and the Sangha is Samantabhadra and other celestial bodhisattvas. \u201cVehicles<\/strong>\u201d Smrti comments as the Sravakayana, the Pratyekabuddhayana and the Bodhisattvayana. <\/span><\/span><\/p>\n

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                                                                                                                                \u201cBeing \tAmoghap\u0101\u015ba <\/strong><\/span><\/span>(Unfailing \tNoose)<\/span><\/span>, \the is victorious; as Vajrap\u0101\u015ba <\/strong><\/span><\/span>(Vajra \tNoose)<\/span><\/span>, \the is a great seizer; he is Vajr\u0101nku\u015ba <\/strong><\/span><\/span>(Vajra \tHook<\/span><\/span>3<\/sup><\/a><\/span><\/span><\/sup>)<\/span><\/span> with a great noose.<\/strong><\/span><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                \u201cVictorious<\/strong>\u201d Smrti comments stands for the Vajra Family. \u201cGreat seizer<\/strong>\u201d Smrti comments stands for the Lotus Family and \u201cVajr\u0101nku\u015ba<\/strong>\u201d is Akshobhya of the Vajra Family. Amoghap\u0101\u015ba is a form of Avalokita or Chenrezig. Vajrap\u0101\u015ba and Vajr\u0101nku\u015ba are gate guardians in the Vajradhatu Mandala of the Sarvatath\u0101gatatattvasamgraha<\/em>.<\/span><\/span><\/p>\n

                                                                                                                                Ten verses, plus quarter, on the mirror-like j\u00f1ana<\/em><\/span><\/span><\/p>\n

                                                                                                                                <\/em>\u201cThe great terror-being Vajrabhairava.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                \u201cVajrabhairava<\/strong>\u201d Smrti, citing the Vajrabhairavatantra, <\/em>comments that this is the fierce form of <\/span><\/span><\/p>\n

                                                                                                                                Manjusri. Candrabhadrak\u012brti comments this is Vajrah\u016bmk\u0101ra.<\/span><\/span><\/p>\n

                                                                                                                                {\u201cVajrabhairava horrifies\u201d thought and so forth by means of the avadhuti yoga.}<\/span><\/span><\/p>\n

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                                                                                                                                  \u201cKing \tof furies, six-headed and terrible, six-eyed and six-armed and \tstrong; he is a skeleton baring its fangs, hundred-headed, Hal\u0101hala.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                  \u201c<\/span>Six-headed<\/strong><\/span><\/span>\u201d Candrabhadrak\u012brti comments this is Ratnah\u016bmk\u0101ra. \u201c<\/span><\/span>Skeleton<\/strong><\/span><\/span>\u201d Candrabhadrak\u012brti comments this is Padmah\u016bmk\u0101ra. \u201c<\/span><\/span>Hal\u0101hala<\/strong><\/span><\/span>\u201d Candrabhadrak\u012brti comments this is a black poison, making the neck blue<\/span><\/span>4<\/sup><\/a><\/span><\/span><\/sup>. Hal\u0101hala is also a form of Avalokiteshvara. \u201c<\/span><\/span>Hundred-headed<\/strong><\/span><\/span>\u201d Candrabhadrak\u012brti comments this is a red snake with a hundred hoods; Smrti comments that this is the Krodha (wrathful) deity Amoghap\u0101\u015ba (who is a manifestation of Avalokiteshvara, who is a member of the Padma Family).<\/span><\/span><\/span><\/p>\n

                                                                                                                                  {Since it clears away the extreme of being separate from joy, it is the \u201cfury king\u201d \u2013 praty\u0101h\u0101ra and so forth. Since it cuts off all suffering, it is \u201chorrible.\u201d Since it enjoys the six objects as great bliss, it is \u201csix-eyed.\u201d Since KAM becomes a portion of bliss, it is \u201ca skeleton.\u201d Because of the blazing candali, it \u201cbares it fangs.\u201d The hundred channels and the limitless channels being filled with great bliss by means of the binding of prana is \u201chal\u0101hala.\u201d}<\/span><\/span><\/p>\n

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                                                                                                                                    \u201cYam\u0101ntaka, \tthe King of Obstructions, with the force of a vajra, the creator of \tfear, his is the famous vajra, with a vajra in his heart, having the \tillusory vajra and a great belly.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                    \u201cYam\u0101ntaka<\/strong>\u201d Candrabhadrak\u012brti comments this is Karmah\u016bmk\u0101ra. \u201cForce of a vajra<\/strong>\u201d Candrabhadrak\u012brti comments that his four kinds of rites leading to siddhis, arouses fear. \u201cFamous vajra<\/strong>\u201d [Wayman: dreadful vajra] Candrabhadrak\u012brti comments this is the voidness gate of liberation; \u201cvajra in his heart<\/strong>\u201d is the signless gate; \u201cillusory vajra<\/strong>\u201d is the wishless gate. Vil\u0101savajra makes each epithet that includes vajra into a separate deity.<\/span><\/span><\/p>\n

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                                                                                                                                    1. \n

                                                                                                                                      \u201cA \tlord with his weapons, whose source is vajra, with the essence of \tvajra, he is like the sky and having a unique, unmoving multitude of \ttufts of hair, he is wet in bearing the elephant-skin garment.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                      [Wayman] Admantine lord born from the vajra, whose vajra precincts are like space, unswerved <\/strong><\/span><\/span><\/p>\n

                                                                                                                                      and hair bound in a single tuft, also wearing clothes of elephant hide.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                      \u201cAdmantine lord<\/strong>\u201d Candrabhadrak\u012brti comments this is the retinue of Ratnah\u016bmk\u0101ra. \u201cUnmoving<\/strong>\u201d Smrti comments that according to the M\u0101y\u0101j\u0101la<\/em>, because he is not swerved by the Maras.<\/span><\/span><\/p>\n

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                                                                                                                                        \u201cWith \tgreat terror, saying H\u0101 H\u0101 and creating fear saying H\u012b H\u012b, with \ta terrible laugh, a great laugh, he is Vajrah\u0101sa, the great clamor.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                        \u201cGreat terror<\/strong>\u201d Candrabhadrak\u012brti comments this is the retinue of Karmah\u016bmk\u0101ra. \u201cSaying H\u0101 H\u0101<\/strong>\u201d Candrabhadrak\u012brti comments this is striving (virya) of application. \u201cSaying H\u012b H\u012b<\/strong>\u201d Candrabhadrak\u012brti comments this is armored striving that strikes fear. \u201cTerrible laugh, great laugh<\/strong>\u201d Candrabhadrak\u012brti comments this is discriminative striving. \u201cVajra Laugh, great clamor<\/strong>\u201d Candrabhadrak\u012brti comments this is striving of assiduous application.<\/span><\/span><\/p>\n

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                                                                                                                                          \u201cHe \tis Vajrasattva, the great being and Vajrar\u0101ja with great bliss. \tIndestructibly violent with great delight, he performs the H\u016aM of \tVajrah\u016bmk\u0101ra.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                          \u201cVajrasattva<\/strong>\u201d Candrabhadrak\u012brti comments this is the retinue of Vajrah\u016bmk\u0101ra. \u201cGreat being<\/strong>\u201d Smrti comments that according to the Guhyasamaja Tantra<\/em>, he is great because he holds the great pledge or because he holds the equality (samat\u0101). \u201cH\u016aM of Vajrah\u016bmk\u0101ra<\/strong>\u201d Vil\u0101savajra comments that <\/strong>Vajrah\u016bmk\u0101ra is a practice drawn from the Sarvatathagatatattvasamgraha<\/em> where one meditates on the sound of the Vajra H\u016aM which is to be recited four times in a row.<\/span><\/span><\/p>\n

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                                                                                                                                            \u201cTaking \tas a weapon the vajra arrow, with the vajra sword, he slashes. \tHolding the crossed vajra, a possessor of vajra with the unique \tvajra, he is victorious in battle.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                            \u201cTaking as a weapon the vajra arrow<\/strong>\u201d Candrabhadrak\u012brti comments this is the retinue of Dharmah\u016bmk\u0101ra. \u201cPossessor of vajra with the unique vajra<\/strong>\u201d [Wayman: wielding all of vajra as vajrin] Candrabhadrak\u012brti comments this is emanating all magical ability (rddhi). \u201cVictorious in battle<\/strong>\u201d Smrti comments this is the deeds of the Victor over the Three Worlds, because of defeating defilement. <\/span><\/span><\/p>\n

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                                                                                                                                              \u201cHaving \tterrible eyes blazing like a vajra and with hair blazing like a \tvajra, he is Vajr\u0101ve\u015ba, in exalted possession, with a hundred \teyes, eyes of vajra.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                              \u201cVajr\u0101ve\u015ba in exalted possession<\/strong>\u201d [Wayman: Vajra chain and great chain] Narendrak\u012brti comments that from all of his pores emanates a lightning-type radiance called \u2018diamond chain\u2019 and as those chains amass without hindrance, they are called \u2018great chain.\u2019 Vajr\u0101ve\u015ba is also one of the door guardians of the Vajradhatu Mandala as well as for the Sarvadurgati Mandala. \u201cHundred eyes, eyes of vajra<\/strong>\u201d Candrabhadrak\u012brti comments that the hundred eyes are for the many samadhis and vajra eyes are for the six supernormal faculties (abhij\u00f1\u0101na).<\/span><\/span><\/p>\n

                                                                                                                                              {He is equal to a mirror prognostic due to the blazing of the candali of j\u00f1ana. Thus he is \u201ca blazing vajra.\u201d Due to seeing great bliss by means of his \u201ceyes\u201d \u2013 the eye of flesh and so forth \u2013 he is \u201cdreadful.\u201d Because the great bliss of indivisibility has extended into his ushnisha, \u201chis [head] hair is a blazing vajra.\u201d The one who gives the Mahamudra initiation to the three realms is \u201cvajra.\u201d It is \u201ca possession\u201d because one shakes, throbs and so forth due to the blockage of ud\u0101na and ap\u0101na. It is \u201ca great possession\u201d because great bliss pervades all existents. Since it is the j\u00f1ana that experiences bliss, the excellent thing to be realized, separate from evil views, it is \u201chundred-eyed.\u201d Since it sees an indestructible vision of the universe by means of the eye of flesh and so forth, it is \u201cvajra-eyed.\u201d}<\/span><\/span><\/p>\n

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                                                                                                                                                \u201cHis \tbody hairs bristling like vajras, a unique body with vajra-hairs, \tthe origin of his nails in the tips of vajras, he has skin which is \timpenetrable and in essence vajra.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                \u201cBody hairs bristling like vajras<\/strong>\u201d Candrabhadrak\u012brti comments this is the perfection of giving. \u201cUnique body with vajra-hairs<\/strong>\u201d Candrabhadrak\u012brti comments this is the perfection of morality. \u201cNails in the tips of vajras<\/strong>\u201d Candrabhadrak\u012brti comments this is the perfection of forbearance. \u201cSkin which is impenetrable and in essence vajra<\/strong>\u201d Candrabhadrak\u012brti comments this is the perfection of striving.<\/span><\/span><\/p>\n

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                                                                                                                                                  \u201cGlorious \tin bearing a rosary of vajras and ornamented by ornaments of vajra, \the is the great noise and terrible laugh H\u0101 H\u0101 and the six \tsyllables with noise like a vajra.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                  \u201cBearing a rosary of vajras<\/strong>\u201d [Wayman: \u2026 and possessed of sri (glory)] Candrabhadrak\u012brti comments this is the meditation (dhyana) with calm-abiding of the mind. \u201cOrnamented by ornaments of vajra<\/strong>\u201d Candrabhadrak\u012brti comments this is being decorated with special insight. \u201cTerrible laugh H\u0101 H\u0101<\/strong>\u201d Narendrak\u012brti comments shows a mind without timidity and the sound frightening others. \u201cSix syllables<\/strong>\u201d Candrabhadrak\u012brti and Narendrak\u012brti comment these are OM V\u0100G\u012a\u015aVARA MUM. Narendrak\u012brti goes on to say that this is what some claim, while others claim they are the mantra of the Six Chakravartins but that he, Narendrak\u012brti takes the six as the bell sound of six faces, whether quickly reciting six H\u016aMs or saying A LA LA LA LA LA. Smrti says the six are A RA PA CA N\u0100 YA thus \u201c[Homage] to Arapacana.\u201d Surativajra gives the mantra VAJRAM PRAT\u012aCCHA H\u016aM \u201cReceive the Vajra H\u016aM.\u201d<\/span><\/span><\/p>\n

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                                                                                                                                                    \u201cGentle-voiced <\/strong>(Manjughosha), with a great roar, he is great with the sound \tunique in the world. He is voice <\/strong>(sonance) as far as the end \tof the sphere of space and the best of those possessed of sound.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                    \u201cManjughosha with a great roar<\/strong>\u201d Candrabhadrak\u012brti comments this indicates the eastern direction. \u201cGreat with the sound unique in the world<\/strong>\u201d Candrabhadrak\u012brti comments this indicates the southern direction. \u201cVoice as far as the end of the sphere of space<\/strong>\u201d Candrabhadrak\u012brti comments this indicates the northern direction. \u201cBest of those possessed by<\/strong> sound<\/strong>\u201d Candrabhadrak\u012brti comments this indicates the southern direction.<\/span><\/span><\/p>\n

                                                                                                                                                    Forty-two verses on the j\u00f1ana of discrimination.<\/em><\/span><\/span><\/p>\n

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                                                                                                                                                      \u201cBeing \tsuchness, actual egolessness, the limit of actuality and devoid of \tsyllables, he is a bull among the speakers of emptiness with a roar \tboth deep and high.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                      \u201cActual<\/strong>\u201d Narendrak\u012brti comments this means not mistaken, not deceptive. \u201cEgolessness<\/strong>\u201d Narendrak\u012brti comments this free of dharma and self, defined as \u201cbeing suchness<\/strong>\u201d or true limit, inconceivable realm, dharmata and so on. \u201cDevoid of syllables<\/strong>\u201d Narendrak\u012brti comments this is not in the range of logicians. \u201cA bull among speakers of emptiness<\/strong>\u201d Narendrak\u012brti comments this is who tells the thusness and so on (as in the first verse). \u201cDeep<\/strong>\u201d Smrti comments as voidness. \u201cHigh<\/strong>\u201d [Wayman: far-spread] Narendrak\u012brti comments this is by way of many means and the great means.<\/span><\/span><\/p>\n

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                                                                                                                                                        \u201cAs \tthe conch of the Dharma, he has great sound and as the gong of the \tDharma, he has great noise; by his non-localized <\/strong>(apratisthita) nirvana, he is the drum of the Dharma in the ten directions.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                        \u201cConch of the Dharma<\/strong>\u201d Smrti comments as the [twelve] acts of the Buddha, starting with the three gazes in Tushita Heaven and the descent into the womb of Queen Maya. \u201cGong of Dharma<\/strong>\u201d Smrti comments is after the Buddha has defeated the four Maras and attained enlightenment, but was reluctant to teach, Brahma offered him a golden wheel with a thousand spokes, Indra offered him a divine umbrella; and upon the Buddha\u2019s proceeding to Varanasi, Brahma rang the gong of the Dharma to assemble the first retinue. \u201cNon-localized nirvana<\/strong>\u201d Narendrak\u012brti comments this means not staying in either samsara or nirvana, that is, with the Body of J\u00f1ana.<\/span><\/span><\/p>\n

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                                                                                                                                                          \u201cWithout \tform and with form, he is foremost, with various forms made from \tthought <\/strong>(manomaya). Being the majesty in the shining of all \tform, he bears the reflected images in their totality.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                          \u201cWithout form<\/strong>\u201d Smrti comments is the Dharmakaya. \u201cWith form<\/strong>\u201d [Wayman: lovely form] Smrti comments is the Sambhogakaya. \u201cForemost<\/strong>\u201d Smrti comments is the Svabhavikakaya. \u201cVarious forms<\/strong>\u201d Smrti comments is the Nirmanakaya. \u201cMade from thought<\/strong>\u201d Smrti comments is the Vip\u0101kaya. \u201cMajesty in the shining of all form<\/strong>\u201d Smrti comments are appearances in the four sections [of the basic tantra, the Tattvasamgraha<\/em>]. \u201cReflected images<\/strong>\u201d Narendrak\u012brti comments this is non-substantial like reflected images in the water. \u201cIn their totality<\/strong>\u201d Narendrak\u012brti comments these are forms of three kinds; like rainbows, like lotuses, like those arising from maturation.<\/span><\/span><\/p>\n

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                                                                                                                                                            \u201cInvincible, \tdistinguished, lord over the triplesphere, being well advanced on \tthe noble path, he is the crest ornament of the Dharma with great \tsovereignty.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                            \u201cInvincible<\/strong>\u201d Narendrak\u012brti comments this is by the four elements, since he has a rainbow-like consciousness. \u201cDistinguished<\/strong>\u201d Smrti comments celebrated for his greatness of his collection of merit. \u201cPath<\/strong>\u201d Smrti comments is the Eightfold Path. \u201cNoble<\/strong>\u201d Smrti comments because he teaches and sees the entire path.<\/span><\/span><\/p>\n

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                                                                                                                                                              \u201cHis \tbody uniquely youthful in the triple world, he is an elder, old, the \tLord of Creatures <\/strong>(praj\u0101pati). Bearing the thirty-two marks \t[of the Mahapurusa], he is charming and handsome in the triple \tworld.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                              \u201cTriple world<\/strong>\u201d Narendrak\u012brti comments these are the Desire, Form and Formless Realms. \u201cBody<\/strong> uniquely youthful<\/strong>\u201d Narendrak\u012brti comments that while performing the aim of beings dwelling in those three worlds, he is unsullied by their faults. In a profound sense, the three worlds are joy, supreme joy and extraordinary joy (viram\u0101nanda); and the body of youth unique is co-emergent joy. \u201cElder, old<\/strong>\u201d Narendrak\u012brti comments this is because from time immemorial, he is self-created. \u201cLord<\/strong> of Creatures<\/strong>\u201d Narendrak\u012brti comments this is because he performs the aim of all that is born. \u201cThirty-two marks<\/strong>\u201d Narendrak\u012brti comments these along with the eighty minor marks of a Buddha. <\/span><\/span><\/p>\n

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                                                                                                                                                                \u201cA \tpreceptor <\/strong>(\u0101c\u0101rya) of the qualities and knowledge of the \tworld, with confidence, he is the preceptor to the world. He is \tprotector, preserver, trustworthy in the triple world, a refuge and \tthe highest defender.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                \u201cRefuge and highest defender<\/strong>\u201d Narendrak\u012brti comments this is the nature of the Three Jewels.<\/span><\/span><\/p>\n

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                                                                                                                                                                  \u201cHis \tactive enjoyment <\/strong>(sambhoga) the extension of space, he is the \tocean of the omniscient j\u00f1ana. He splits the shell around the egg \tof ignorance and tears the net of existence.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                  \u201cActive enjoyment<\/strong>\u201d Narendrak\u012brti comments this is the assistance to sentient beings by the two Form Bodies. \u201cSpace<\/strong>\u201d [Wayman: sky] Narendrak\u012brti comments this is the Dharmakaya. \u201cOcean of the<\/strong> omniscient j\u00f1ana<\/strong>\u201d Narendrak\u012brti comments that since the ocean is a source of jewels, likewise omniscience is derived from the guru; omniscient j\u00f1ana is the three bodies; ocean also stands for Ratnasambhava, since he is in charge of initiation. \u201cSplits the shell<\/strong>\u201d Narendrak\u012brti comments this is the personal aggregates, realms and sense bases that are within the shell, in that ignorance hides or encloses the five wisdoms; the five wisdom initiations in the tantras are a means of empowering the personal aggregates and so forth while the three higher initiations are a means of splitting the shell. \u201cNet of existence<\/strong>\u201d Narendrak\u012brti comments this is samsara along with its defilements.<\/span><\/span><\/p>\n

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                                                                                                                                                                    \u201cWith \tthe general defilements totally pacified, he has gone to the far \tshore of samsara\u2019s ocean. Wearing the diadem of the j\u00f1anic \tconsecration, he has for his ornament the perfectly awakened.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                    \u201cJ\u00f1ana initiation<\/strong>\u201d Narendrak\u012brti comments this is initiation with the substances of the five Buddha Families that are the nature of the five wisdoms. \u201cWearing the diadem<\/strong>\u201d Narendrak\u012brti comments this is sealed with the Five Families.<\/span><\/span><\/p>\n

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                                                                                                                                                                      \u201cEasing \tthe distress of the three kinds of suffering and bringing the three \tto an end, he is endless, passed to the triple liberation; released \tfrom all veils, he has passed [to the state of] equality <\/strong>(samat\u0101) \tlike space.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                      \u201cEasing the distress\u2026<\/strong>\u201d Candrabhadrak\u012brti comments he has laid to rest the suffering of suffering, the suffering of change and the suffering of conditioned existence; \u201cended<\/strong>\u201d the obscurations of the \u201cthree<\/strong>\u201d realms; and reached the \u201ctriple liberation<\/strong>\u201d of the Three Vehicles as Maitreya, who holds the tree of golden bark (n\u0101ga-vrksa). And as Manjusri holds the sword that liberates from all hindrances and hold the book of \u201cequality like space<\/strong>.\u201d<\/span><\/span><\/p>\n

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                                                                                                                                                                        \u201cBeyond \tthe filth of all defilements, he thoroughly comprehends the three \ttimes and timelessness; he is the great naga for all beings, the \tcrown of those crowned with qualities.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                        \u201cBeyond the filth<\/strong>\u2026\u201d Candrabhadrak\u012brti comments that just as Gandhahasti holds the conch that has transcended all hindrance of defilements<\/strong> and holds the water that comprehends the <\/strong>conventional three times and <\/strong>the absolute timelessness<\/strong>. And as J\u00f1\u0101naketu holds a crown <\/strong>along with flower garlands among those crowned with qualities <\/strong>in wisdom among sentient beings. \u201cGreat naga<\/strong>\u201d Manjusrimitra comments, \u201cHe is called the Mah\u0101n\u0101ga for all beings since he satisfies the mental continuum of beings with the rain of nectar of the true Dharma.\u201d<\/span><\/span><\/p>\n

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                                                                                                                                                                        1. \n

                                                                                                                                                                          \u201cReleased \tfrom all residues, he is well established in the track of space; \tbearing the great wish-fulfilling gem, he is the highest of all \tjewels, the overlord.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                          \u201cReleased from<\/strong>\u2026\u201d Candrabhadrak\u012brti comments liberated from all defiled bodies, as Bhadrap\u0101la (Good Protector), holds in his hand a treasure chest that dwells in the \u201csky-path<\/strong>.\u201d And bearing the \u201cwish-granting gem<\/strong>,\u201d as S\u0101garamati, bestows a chest of jewels by pervading (well established<\/strong>) all sentient beings. \u201cAll residues<\/strong>\u201d [Wayman: all bodies] Smrti comments that there is the Body of Dharma, that is, the divine body produced from the ten virtues; the precious body like wealth, that is, the body of man produced from giving; the body of desire, that is, an animal body; fearful body, that is, a hungry ghost as well as hell-beings. Candrabhadrak\u012brti comments that there are three bodies, the body of karma, the body of maturation and the body of habit-energy (v\u0101san\u0101). Working them over by the three initiations, one gains the \u201cbody of knowledge\u201d and dwells in the sky-path.<\/span><\/span><\/p>\n

                                                                                                                                                                          {\u201cHe is liberated from all residual\u201d thought by means of non-conceptual thought. \u201cThe track of the sky\u201d is the divine image of emptiness. Since he holds the drop that simultaneously gives birth to all desires, \u201che holds the great wishing gem.\u201d \u201cThe highest of all precious things\u201d is the drop of Body, Speech and Mind.}<\/span><\/span><\/p>\n

                                                                                                                                                                            \n
                                                                                                                                                                          1. \n

                                                                                                                                                                            \u201cHe \tis the great wishing tree and the best of good vases; an agent \tacting for the sake of beings, he desires their benefit, with \taffection towards beings.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                            \u201cGreat<\/strong>\u2026\u201d Candrabhadrak\u012brti comments as Aksayamati holds a wish-granting tree and an auspicious flask. And as Pratibh\u0101nak\u016bta is a spiritual guide to sentient beings and uses discrimination [for the purpose], holding the lotus of performing the benefit of all sentient beings and holding the book that is beneficial.<\/span><\/span><\/p>\n

                                                                                                                                                                              \n
                                                                                                                                                                            1. \n

                                                                                                                                                                              \u201cKnowing \tthe skillful and the destructive <\/strong>(\u015bubh\u0101\u015bubha) and aware of \ttiming, he understands the occasion and possessing his vow, is the \toverlord. Knowing the faculties of beings and correct opportunity, \the is skilled in the triple release.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                              \u201cKnowing<\/strong>\u2026\u201d Candrabhadrak\u012brti comments as Mahasth\u0101mapr\u0101pta, knowing good and evil in the cause and result of karma, knowing the right time for taming the sentient beings, knowing the pledge to not turn back, [accordingly] holds in hand the sword with the pledge. And as Sarv\u0101p\u0101ya\u00f1jha, knowing the three times (the occasion), recognizing the superior and inferior faculties of sentient beings to be tamed, skilled in liberation by way of the three vehicles, holds a banner.<\/span><\/span><\/p>\n

                                                                                                                                                                                \n
                                                                                                                                                                              1. \n

                                                                                                                                                                                \u201cPossessed \tof qualities, knowing qualities and knowing Dharma, he is \tauspicious, arisen from the auspicious. The auspiciousness of all \tthat is auspicious, he is fame and fortune, renown and goodness.<\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                [Wayman] Having merit, one knows merit and knows the value; mow esteemed source of the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                auspicious; auspicious bringer of all the auspicious, whose good fortune of renown is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                celebrated and good.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                \u201c<\/span>Having merit<\/span><\/span>\u2026\u201d Candrabhadrak\u012brti comments as Sarva\u015bokatamonirghatamati, himself having merit, knowing the merit of others, and knowing the value of freedom from sorrow, holds in hand a \u015br\u012bvasta,<\/span><\/span><\/span>5<\/sup><\/a><\/strong><\/span><\/span><\/sup><\/span> the source of the auspicious. And as J\u0101liniprabha, holds in hand a palace, auspicious bringer of all the auspicious, the auspiciousness of the two complete collections [of merit and knowledge] renowned for benefit to the sentient beings, celebrated and good for elimination of the two hindrances [of defilement and the knowable].<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                  \n
                                                                                                                                                                                1. \n

                                                                                                                                                                                  \u201cBeing the great festival, \tthe great respite (mah\u0101\u015bv\u0101sa)<\/span>, \tthe grand happiness and the great pleasure, he is a considerate \treception, hospitality, prosperity, real joy, glory and the Lord of \tRenown. <\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                  [Wayman] <\/span>Having great confidence, reveals joy; the great joy and great revelry; plenitude as honor <\/span><\/span><\/p>\n

                                                                                                                                                                                  and devotion; glory as delight and the Lord of Fame.<\/span><\/span><\/p>\n

                                                                                                                                                                                  \u201c<\/span>Having great\u2026\u201d Candrabhadrak\u012brti comments as Candraprabha (Moonlight), having great <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                  confidence because of not retreating, reveals joy because he gladdens the sentient beings; has great revelry of an umbrella marked with a moon. And as Amitaprabha (Unlimited Light), having the fierce light of honor and devotion to discrimination, stands on the delightful lotus, holding the sword of glory as Lord of Fame. <\/span><\/span><\/p>\n

                                                                                                                                                                                    \n
                                                                                                                                                                                  1. \n

                                                                                                                                                                                    \u201cPossessed \tof excellence, the best benefactor, giving refuge, he is the highest \trefuge. Best among the enemies of great fear, he destroys without \texception all fear.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                    \u201cPossessed of excellence\u2026\u201d Candrabhadrak\u012brti comments as Gaganaga\u00f1ja, the chief one and best of refuges, holds in hand an excellent jewel chest having the best treasure of the sky. And as Sarvanivaranaviskambhi, hold in hand a superb vi\u015bva-vajra, which protects as the enemy of the eight great dangers, as well as a sword, which removes every last danger. Narendrak\u012brti comments that the great fears (dangers) are the four streams, the four Maras, the three bad destinies, the imagination that posits duality; and all fear (every last danger) is the eight dangers. Smrti, apparently agreeing with Narendrak\u012brti about all fear (every last danger) lists, lions, elephants, fire, snakes, thieves, robbers, weapons and falling weights while for great fears (great dangers) lists illness, death and so forth.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                      \n
                                                                                                                                                                                    1. \n

                                                                                                                                                                                      \u201cWith \ta tuft of hair, with a crest of hair, an ascetic with braided hair \tand twisted locks, he has a shaved head and diadem. Having five \tfaces and five hair knots, his flowered crown is of five knots of \thair.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                      \u201c<\/span>Braided hair<\/span><\/span>\u2026\u201d Narendrak\u012brti comments who at the time of meditative equipoise contemplates himself as having the adornment, apparel and appearance of Heruka. \u201c<\/span><\/span><\/span>Five faces<\/span><\/span>\u201d Narendrak\u012brti comments that each of the five faces has five braids and flowers on five knotted locks.<\/span><\/span><\/span>6<\/sup><\/a><\/strong><\/span><\/span><\/sup><\/span><\/p>\n

                                                                                                                                                                                      {The own-being of the five Tathagatas is \u201cfive-faced.\u201d The own-being of vision, illumination, acquisition of vision, clear light and Dharma Body are the \u201cfive hair-locks.\u201d That which is beyond the four Maras \u2013 waking, dreaming, deep sleep and the fourth \u2013 is \u201ca flowered crest of five hair-locks.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                        \n
                                                                                                                                                                                      1. \n

                                                                                                                                                                                        \u201cHolding \ton to the great vow of austerity, he wears the ascetic\u2019s grass \tgirdle, his practice pure and highest in his austere vow. Having \tgreat penance and having gone to the fulfillment of asceticism, he \thas taken his ritual bath to be the foremost Gautama.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                        \u201c<\/span>The ascetic<\/span><\/span>\u201d Smrti comments this is Shakyamuni, who had practiced the pure life (brahmacarya) for eons; \u201c<\/span><\/span><\/span>great vow of austerity<\/span><\/span>\u201d refers to the twelve years of pure life while in his parental home; \u201c<\/span><\/span><\/span>great<\/span><\/span> <\/span><\/span><\/span>penance<\/span><\/span>\u201d refers to the six years next to the river [after leaving home]; \u201c<\/span><\/span><\/span>foremost sn\u0101taka<\/span><\/span>\u201d<\/span><\/span><\/span>7<\/sup><\/a><\/strong><\/span><\/span><\/sup><\/span> means he is superior to those who merely perform ablutions, that is, bathe, at the conclusion of their student career.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                        {It \u201cpossesses a girdle of munja grass\u201d<\/span><\/span><\/span>8<\/sup><\/a><\/strong><\/span><\/span><\/sup><\/span> as a result of the coitus that does not ejaculate bodhicitta. It is \u201ccontinent\u201d as a result of non-ejaculation itself.}<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                          \n
                                                                                                                                                                                        1. \n

                                                                                                                                                                                          \u201cA \tdivine brahmana, knower of brahman, he is Brahma having obtained \tbrahmanirvana. He is release, liberation, his body true liberation; \the is true release, peacefulness and final blessedness.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                          \u201c<\/span>Brahma<\/span><\/span>\u201d Smrti comments is god of the first dhyana [of the Form Realm]. \u201c<\/span><\/span><\/span>Brahmanirvana<\/span><\/span>\u201d Candrabhadrak\u012brti comments he has attained the mirror-like wisdom of the path of learning. \u201c<\/span><\/span><\/span>Release and liberation<\/span><\/span>\u201d Narendrak\u012brti comments this is release from imagination and liberation from bondage. \u201c<\/span><\/span><\/span>True release, peacefulness<\/span><\/span>\u201d Narendrak\u012brti comments that this is the sravaka\u2019s body free of clinging; also, not abiding in samsara. \u201c<\/span><\/span><\/span>The \u015b\u0101ntat\u0101<\/span><\/span>\u201d<\/span><\/span><\/span>9<\/sup><\/a><\/strong><\/span><\/span><\/sup><\/span> Narendrak\u012brti comments this is Vajradhara\u2019s body attended with clinging; also, not abiding in nirvana.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                            \n
                                                                                                                                                                                          1. \n

                                                                                                                                                                                            \u201cHe \tis nirvana, cessation, peace, wellbeing, deliverance and \ttermination. Ending pleasure and pain, he is utter conclusion \t(nisth\u0101)<\/span>, renunciation, \twith residues destroyed.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                            \u201cDeliverance and termination\u201d [Wayman: better is the nearness to escape] Narendrak\u012brti comments this is the nirvana of no-fixed abode. \u201c<\/span>Pleasure, pain, ending\u201d Narendrak\u012brti comments that pleasure is joy and supreme joy because these are pleasure; pain is extraordinary joy because in desire [world]; ending (dispelling) is of wayward reflection; \u201c<\/span>utter conclusion\u201d is co-emergent joy because this is said to be the best culmination. \u201c<\/span>Renunciation\u201d [Wayman: non-attachment] Narendrak\u012brti comments this is the sravaka\u2019s nirvana [that is, as extinction and peace], which transcends extraordinary joy [that is, as termination of the body].<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                              \n
                                                                                                                                                                                            1. \n

                                                                                                                                                                                              \u201cUnconquered, \tincomparable, indistinct, invisible and spotless, he is partless, \twith total access, all-pervading, yet subtle, a seed without \timpurities.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                              [Wayman] <\/span>Unsubdued, unexampled, unmanifest, not an appearance, without \u201cconsonants;\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                              unchanging, going everywhere, the pervader; subtle, not a seed, without flux.<\/span><\/span><\/p>\n

                                                                                                                                                                                              \u201c<\/span>Unconquered\u201d Narendrak\u012brti comments unsubdued by the three joys; \u201c<\/span>incomparable\u201d for <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                              example, saying \u201clike the stars, like the moon;\u201d \u201c<\/span>indistinct\u201d to sense organs; \u201c<\/span>invisible\u201d because not an object; \u201c<\/span>without consonants\u201d because not dependent on other consonants; \u201c<\/span>unchanging\u201d that is, eternal, for, if impermanent, it would not be the Buddha\u2019s j\u00f1ana; \u201c<\/span>total access\u201d because without directional parts; \u201c<\/span>all-pervading\u201d because incorporeal like space; \u201c<\/span>subtle\u201d means difficult to comprehend; \u201c<\/span>without flux\u201d means it is neither object nor non-object because it does not circle about in phenomenal life; \u201c<\/span>not a seed\u201d means free from fluxional seeds because it has no difference of cause and effect.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                              {The unchanging that is beyond the fifteen digits is \u201cdigitless.\u201d Since j\u00f1ana is the nature of space, it is \u201comnipresent.\u201d Since it is the nature of all inanimate and animate things, it is \u201cpervasive.\u201d Since it is not within the range of even mind, it is \u201csubtle.\u201d Since it spontaneously gives birth to bliss, it is a \u201cseed.\u201d Since the j\u00f1ana of the sphere of phenomena is to be known by oneself individually, it is \u201cwithout defilement.\u201d<\/span><\/span><\/p>\n

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                                                                                                                                                                                              1. \n

                                                                                                                                                                                                \u201cWithout \tdirt, dustless, stainless, with faults expelled and free from \tdisease, he is wide awake, himself awakened, omniscient, universally \tknowing and supreme.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                \u201cWithout dirt\u201d Narendrak\u012brti comments that he lacks the impurity of the three joys and is \u201c<\/span>stainless\u201d \u2013 co-emergent (sahaja); \u201c<\/span>free from disease\u201d [Wayman: without shortcomings] is without the shortcomings of the co-emergent; when \u201c<\/span>wide awake\u201d as though awakening from sleep, one has \u201c<\/span>himself awakened\u201d as a Buddha; \u201c<\/span>omniscient\u201d means knows all of samsara and nirvana in a non-two manner.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                {Since great passion \u2013 the Fourth \u2013 is devoid of the dust of passion, separation from passion and the passion of the middle, it is \u201cdustless.\u201d Since it is pure by nature, it is \u201cseparate from dust.\u201d It is \u201cdevoid of\u201d adventitious \u201cstain.\u201d Since it is devoid of own-being, \u201cit has abandoned defects.\u201d Since it does not have the sickness of external distraction, it is \u201cfaultless.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  \n
                                                                                                                                                                                                1. \n

                                                                                                                                                                                                  \u201cGone \tbeyond the conditionality of consciousness, he is j\u00f1ana, bearing \tthe form of nonduality. Devoid of mentation (nirvikalpa)<\/span>, \tspontaneous, he performs the duty of the Buddhas of the three times.<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                  \u201cGone beyond\u2026\u201d Narendrak\u012brti comments the \u201c<\/span>conditionality of consciousness\u201d [Wayman: nature of perception] is to take perception and perceivable as two, transcending this \u201c<\/span>j\u00f1ana\u201d takes those two as not-two. Smrti comments that Manjusri \u201c<\/span>performs the duty of the Buddhas of the three times,\u201d Dipamkara and so forth.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  {The \u0101layavij\u00f1\u0101na that does not have the eye [consciousness] and so forth is \u201cthe consciousness reality.\u201d \u201cBeyond\u201d means crossed over, the one consisting of void well realizing compassion. The Bhagavan himself, the one consisting of clear light separate from elaboration, is \u201cj\u00f1ana.\u201d Since he consists of the profound and vast, he \u201cholds the mode of nonduality.\u201d Since he does not have even the conceptual thought of ultimate j\u00f1ana, he is \u201cwithout conceptual thought.\u201d Because of the bliss of enjoying the five sense objects, he does not engage in the conceptual thought of effort; thus, he is \u201cspontaneous.\u201d There are \u201cthree times\u201d due to the divisions of the three samadhis \u2013 daytime \u2013 night time and the junctions. The three \u201cBodies of the perfect Buddhas\u201d that rightly appear in the three times are the Dharma Body, Enjoyment Body and Emanation Body.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  100. \u201cWithout beginning or end, he is Buddha, Adibuddha without causal connection. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Stainless with his unique eye of j\u00f1ana, he is embodied j\u00f1ana, the Tathagata.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cUnique eye of j\u00f1ana<\/strong>\u201d Narendrak\u012brti comments j\u00f1ana means insight-wisdom (prajna-j\u00f1ana); the expression \u201cstainless unique eye<\/strong>\u201d is used because it is like an eye. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  101. \u201cLord of Speech, the great expounder, the King of Speakers, the chief of speakers, he <\/span><\/span><\/p>\n

                                                                                                                                                                                                  is supreme in being the most excellent among those speaking, the invincible lion of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  elucidators.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cLord of Speech\u201d Narendrak\u012brti comments this is Amitabha.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  102. \u201cSeen in all directions, elation itself with a garland of splendor, handsome, the beloved <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of \u015ari, radiant, illuminating, he is light with the splendor of the illuminator.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  [Wayman] The pr\u0101modya seeing all around; the sudar\u015bana with a fiery garland; the blaze that is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u015br\u012bvasta with goodly light; the hand shining with a blaze of light.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Wayman comments that this verse identifies Manjusri with Vishnu, holding the sudar\u015bana<\/span><\/span>10<\/sup><\/a><\/span><\/span><\/sup> wheel <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  and having the \u015br\u012bvasta symbol in his heart.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  103. \u201cBeing the best of great physicians, he is superb and as a surgeon, the finest. As the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  tree of every sort of medicine, he is the great enemy of the sickness of defilement.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cBest of great physician<\/strong>\u2026\u201d Smrti comments the stage of generation is the \u201csurgeon<\/strong>\u201d that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  extracts the thorn of defilement; the stage of completion extracts the thorn of the knowable.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  104. \u201cIn being the tilaka mark of the triple world, he is pleasing and glorious, with a mystic <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  circle of the lunar mansions. Extending as far as the sky in the ten directions, he raises <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  high the banner of the Dharma.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong><\/span><\/span>\u201c<\/span><\/span>Tilaka<\/strong><\/span><\/span>\u2026\u201d Narendrak\u012brti comments that the tilaka<\/span><\/span>11<\/sup><\/a><\/span><\/span><\/sup> stands for the means that makes understood <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the non-two. Smrti comments on the \u201cmystic circle of the lunar mansions<\/strong>\u201d [Wayman: circle of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  asterisms] mentions the terms \u0101yur-j\u00f1\u0101na (implicating Amitayus). \u201cDharma banner<\/strong>\u201d stands for <\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowledge and the \u201cten directions\u201d for the sense objects and sense organs.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  105. \u201cBeing the unique, vast umbrella for the world, his is the mystic circle of loving-<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  kindness and compassion. As Padmanarte\u015bvara, he is glorious, variegated like a jewel, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the great overlord.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cUnique, vast umbrella\u201d <\/strong>Narendrak\u012brti comments this protects against the hot sun (that is, an <\/span><\/span><\/p>\n

                                                                                                                                                                                                  ascetic\u2019s umbrella). \u201cVariegated like a jewel<\/strong>\u201d [Wayman: with a jewel umbrella] Smrti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments this is a pledge to protect everyone (that is, a royal umbrella). \u201cPadmanarte\u015bvara<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  (Glorious Lotus Lord of Dance) usually a form of Avalokiteshvara but here means Amitabha-<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Manjusri. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  106. \u201cBeing an exalted king among all Buddhas, he bears the body <\/strong>(\u0101tmabh\u0101va) of all <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Buddhas; as the mahayoga of all Buddhas, he is the unique teaching of all Buddhas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cBears the body of all Buddhas<\/strong>\u201d Smrti comments that this is the voidness of all dharmas. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cUnique teaching of all Buddhas<\/strong>\u201d Smrti comments that while the three vehicles are taught, the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sole instruction is the non-two great vehicle.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  107. \u201cGlorious with the initiation of Vajraratna, he is lord among all jewel monarchs. <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Being lord over all Loke\u015bvaras, he is the monarch over all Vajradharas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cVajraratna initiation<\/strong>\u201d Narendrak\u012brti comments that this indicates that these are the initiations <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the vase, usually give in number; water, crown, vajra, bell and name. Smrti comments that this <\/span><\/span><\/p>\n

                                                                                                                                                                                                  refers to Akshobhya; \u201clord among all jewel monarchs<\/strong>\u201d refers to Ratnasambahva; \u201clord over all<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Loke\u015bvaras<\/strong>\u201d refers to Amitabha; and \u201cmonarch over all Vajradharas<\/strong>\u201d refers to Amoghasiddhi. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Surativajra commenting on the Vajraratna initiation said, \u201cThat which is referred to by \u2018Glorious <\/span><\/span><\/p>\n

                                                                                                                                                                                                  with the initiation of Vajraratna,\u2019 is the Initiation of the Ability of Wisdom. In addition, that and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the external initiations, the Vase and the Jewel-like Sprout, the internal initiations, the Seal as the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Sign of the Victors and the Five Bodies of Insightful Wisdom and the esoteric initiation are all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  known as Reality. Moreover if they are demonstrated, the explanation is in letters of jewel-like <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sound.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  108. \u201cAs the great mind of all Buddhas, he is present in the mind of all Buddhas. Having <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the exalted body of all Buddhas, he is the Sarasvat\u012b<\/strong><\/span><\/span>12<\/sup><\/a><\/strong><\/span><\/span><\/sup> of all Buddhas.<\/strong><\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cAs the\u2026\u201d Narendrak\u012brti comments he has the three secrets \u2013 of Body, Speech and Mind \u2013 of all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Buddhas. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  {\u201cAll Buddhas\u201d are completely without harmful thoughts because of their nature of great <\/span><\/span><\/p>\n

                                                                                                                                                                                                  compassion; thus, it is \u201cthe great mind.\u201d The mindless mind \u201cdwells in the mind of all Buddhas,\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that is, is absorbed into its very entity. Since the sphere of the phenomenal J\u00f1ana Body pervades <\/span><\/span><\/p>\n

                                                                                                                                                                                                  all phenomena, it is \u201cthe great body of all Buddhas.\u201d \u201cThe speech of all Buddhas\u201d is the void that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  is the current of bliss of the incomprehensible Body, Speech and Mind.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  109. \u201cThe vajra-like sun, the great light with the stainless brilliance of the vajra-like moon <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  and having the great desire of renunciation and so forth, his is the blazing light in <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  every sort of color.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cVajra sun<\/strong>, vajra moon<\/strong>\u201d Narendrak\u012brti comments affiliated natures to vajra sun are red in color, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  arousal of pain, blood which is hot to the touch; affiliated natures to vajra moon are white color, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  arousal of pleasure, the bodhicitta which is cool. \u201cGreat desire of renunciation<\/strong>\u201d [Wayman: <\/span><\/span><\/p>\n

                                                                                                                                                                                                  great passion beginning with dispassion] Candrabhadrak\u012brti comments dispassion in nirvana, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  great passion in samsara; [Manjusri] does not abide in either one. \u201cBlazing light in every sort of<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  color<\/strong>\u201d Smrti comments refers to the body of Vajrasattva, which displays a blazing five-colored <\/span><\/span><\/p>\n

                                                                                                                                                                                                  light.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {\u201cThe vajra sun, great radiance\u201d means the letter E of the right channel. \u201cThe stainless light of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  vajra moon\u201d means the letter VAM of the left channel. \u201cThe first of the passionless\u201d at the end of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  passion, the Fourth that consists of innate [joy] is \u201cthe great passion.\u201d Since \u201cthe blazing light of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  various colors\u201d is inserted into the central [channel], it is called \u201cthe vajra posture perfect <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Buddha.\u201d}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {Vimalaprabha<\/em>: \u201cThe vajra sun, the great radiance\u201d is the letter E, wisdom, emptiness, the six <\/span><\/span><\/p>\n

                                                                                                                                                                                                  syllable drop void. \u201cThe stainless light of the vajra moon\u201d is the letter VAM, method, great <\/span><\/span><\/p>\n

                                                                                                                                                                                                  compassion, the five syllable great void. Pundarika}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  110. \u201cMaintaining the vajra posture of the completely awakened, he preserves the Dharma <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  discussed by the Buddhas. Arisen from the lotus of the Buddha, he is glorious, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  wearing the treasury of the omniscient\u2019s j\u00f1ana.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cVajra posture<\/strong>\u201d Smrti comments this shows that the Maras cannot harm the complete Buddha. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cDharma discussed by Buddhas<\/strong>\u201d Smrti comments are these names [of Manjusri]. \u201cLotus of the<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Buddha<\/strong>\u201d [Wayman: lotus-like Buddha] Smrti comments he is born like the lotus, that is, free of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  [environmental] stains.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {\u201cThe Dharma\u201d is the indestructible drop of Body, Speech, Mind and J\u00f1ana. \u201cSplendor\u201d is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  reality. The \u201cpossessor\u201d of that is non-conceptual j\u00f1ana. The \u201clotus\u201d is emptiness. Since it <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cknows\u201d all aspects by means of introspective knowledge, it is \u201call-knowing.\u201d Since all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  phenomena are assembled in that \u201call-knowing,\u201d it is the \u201ctreasury of j\u00f1ana.\u201d}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  111. \u201cBearing every sort of illusion, he is king and as holder of the incantations <\/strong>(vidy\u0101dhara) <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the Buddhas, he is exalted. Vajrat\u012bksna with a great sword, he is pure with the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  highest syllable.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cKing<\/strong>\u201d Narendrak\u012brti comments this Vajradhara. \u201cBearing every sort of illusion<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Candrabhadrak\u012brti comments that he adopts all forms [necessary] for taming living beings. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201c<\/span>Incantations<\/strong><\/span><\/span>\u201d Smrti comments these are dharanis.<\/span><\/span>13<\/sup><\/a><\/span><\/span><\/sup> \u201c<\/span><\/span>Great sword<\/strong><\/span><\/span>\u201d Smrti comments this is a <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  symbol for cutting out defilement. \u201cThe highest syllable<\/strong>\u201d Narendrak\u012brti comments A is the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  supreme syllable.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {Since the radiance of j\u00f1ana is clear, it is \u201cthe king.\u201d Since the letter VAM appears as enjoyment <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the five objects of desire and so forth through the nature of the five syllable great void, it is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cvarious illusions.\u201d Since it holds the four drops, it is \u201cthe great one.\u201d It is \u201cthe sharp vajra\u201d up to <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the boundary of maturation due to the very nature of stainless, ultimate, innate j\u00f1ana. Since it has <\/span><\/span><\/p>\n

                                                                                                                                                                                                  cut off conceptual thought by means of the concordant cause, it is \u201cthe great sword.\u201d Since all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  phenomena are of a single taste by their nature of maturation, it is \u201cunchanging.\u201d It is the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201csupreme\u201d thing a person is to do.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {Since it is beautified by the radiance of j\u00f1ana, it is a \u201cking.\u201d Since it pretends to enjoy the five <\/span><\/span><\/p>\n

                                                                                                                                                                                                  objects of desire, it is \u201cillusion.\u201d Since there are: menses\/visarga\/half-moon and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  bindu\/bodhicitta\/the n\u0101da that is the nature of the indestructible, above the letter VA, it \u201cbears\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  various (illusions).\u201d Since it bears the characteristic of the four drops, it is \u201cthe great one, holder <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the spells of the Buddhas.\u201d Since bodhicitta is separate from stain \u2013 is the nature of innate <\/span><\/span><\/p>\n

                                                                                                                                                                                                  j\u00f1ana \u2013 by having gone to the border of maturation, it is \u201cthe sharp vajra.\u201d Since it cuts off <\/span><\/span><\/p>\n

                                                                                                                                                                                                  conceptual thought by means of the concordant cause, it is \u201cthe great sword.\u201d Since all matured <\/span><\/span><\/p>\n

                                                                                                                                                                                                  phenomena have a single taste, it is \u201cthe supreme unchanging;\u201d that is, since it is the nature of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  countenance of the soul, it is \u201cpurity.\u201d}<\/span><\/span>14<\/sup><\/a><\/span><\/span><\/sup><\/span><\/p>\n

                                                                                                                                                                                                  112. \u201cWhose great weapon is the Vajradharma of the Great Vehicle, which cuts off <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  suffering, he conquerors the victors and deep as a vajra, with vajra-like intellect, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  knows objects just as they are.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cVajradharma<\/strong>\u201d Narendrak\u012brti comments that dharma is the enjoyment chakra (navel). <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cConquerors the victors<\/strong>\u201d (Jinajik) Narendrak\u012brti comments this means seizes by the conqueror; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the conqueror is great bliss. \u201cDeep as a vajra<\/strong>\u201d Smrti comments this is with the non-two wisdom.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  113. \u201cFulfilling all the perfections, he wears as ornaments all the levels; as the egolessness <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the pure Dharma, his light in his heart is from the moon of perfect j\u00f1ana.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cWears as ornaments<\/strong>\u201d Narendrak\u012brti comments that his body is adorned with the stages. \u201cAll<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the levels<\/strong>\u201d Surativajra comments on his theory of the sixteen levels, \u201cSaying, \u2018He wears as <\/span><\/span><\/p>\n

                                                                                                                                                                                                  ornaments all the levels,\u2019 the text means that from the first level of the Joyful to the tenth, these <\/span><\/span><\/p>\n

                                                                                                                                                                                                  ten lower levels are known as the level of the Nirmanakaya, since one becomes skilled in the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  ability of insight. From the eleventh up to the fourteenth, they are called the levels of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Sambhogakaya and since the principal j\u00f1ana is utterly completed, are also called the levels of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Nirmanakaya, as various Nirmanakayas are being sent forth at that time. Here there is exertion <\/span><\/span><\/p>\n

                                                                                                                                                                                                  towards the fixed level of the pure field. From the fifteenth level up to the sixteenth are the levels <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of nirvana and, being the field of the quiescent Dharmakaya, are presence in the non-<\/span><\/span><\/p>\n

                                                                                                                                                                                                  discriminatory insight.\u201d \u201cPure Dharma<\/strong>\u201d [Wayman: pure dharmas] Smrti comments as though <\/span><\/span><\/p>\n

                                                                                                                                                                                                  not appearing. \u201cLight in his heart from the moon<\/strong>\u201d Smrti comments that this is the moon in the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  heart of the j\u00f1ana-being. \u201cHeart light from the moon of perfect j\u00f1ana<\/strong>\u201d Narendrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that perfect j\u00f1ana [Wayman: right knowledge] is the supreme (ultimate) bodhicitta; moonlight is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the conventional (relative) bodhicitta. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  114. \u201cWith the great perseverance of the <\/strong>M\u0101y\u0101j\u0101la<\/strong><\/em>, becoming the monarch of all tantras, he <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  is supreme. Maintaining every cross-legged position, he bears every j\u00f1anic body.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cGreat perseverance<\/strong>\u2026\u201d Smrti comments that materializing by way of the all-accomplishing <\/span><\/span><\/p>\n

                                                                                                                                                                                                  wisdom is the meaning of \u201cthe illusion net<\/strong>\u201d (m\u0101y\u0101j\u0101la). \u201cOf all tantras<\/strong>\u201d Smrti lists the four, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Kriya, Carya, Yoga and Anuttarayoga. \u201cEvery cross-legged posture<\/strong>\u201d [Wayman: complete vajra <\/span><\/span><\/p>\n

                                                                                                                                                                                                  seat] Narendrak\u012brti comments that this means every place of the Tathagatas, that is, the ultimate <\/span><\/span><\/p>\n

                                                                                                                                                                                                  and conventional as not-two. \u201cEvery j\u00f1anic body<\/strong>\u201d Narendrak\u012brti comments that \u2018every\u2019 of all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Tathagatas, that is, their j\u00f1ana body is not-two.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  115. \u201cAs Samantabhadra, the very intelligent, being Ksitigarbha supporting the world, as <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the great womb of all Buddhas, he bears the wheel of every sort of transformation.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cGreat womb<\/strong>\u201d [Wayman: great embryo] Smrti comments is generated by all the Buddhas. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cWheel of every sort of transformation<\/strong>\u201d Smrti comments is manifesting the variegated, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  supramundane mandala.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  116. \u201cForemost as the proper nature <\/strong>(svabh\u0101va) of all existents, he maintains the proper <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  nature of all existents. By nature unarisen, yet with every sort of referent, he bears <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the proper nature of all dharmas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cWith every sort of referent<\/strong>\u201d [Wayman: having the diverse aims] Smrti comments that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  conventionally, he performs the aims of others in diverse ways, while in the absolute sense the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  dharmas are a non-production.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  117. \u201cHaving great insight in one instant, he maintains the internal comprehension of all <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  dharmas. With his realization toward all dharmas and as the sage at the end of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  actuality, he is very sharp.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cAs the sage\u201d Narendrak\u012brti comments he is also called Buddha, Bhagavat, Sugata and Jina.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  118. \u201cMotionless, himself very clear, he bears the enlightenment of the perfect, completely <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  awakened, face to face with all Buddhas, having fire-tongues of j\u00f1ana and radiant <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  light.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cMotionless<\/strong>\u201d Smrti comments he is unswayed by fading (of a thought) or excitement. \u201cFire-<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  tongues of j\u00f1ana<\/strong>\u201d Narendrak\u012brti comments this burns up all the defilements. \u201cRadiant light<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Smrti comments he emits light that illuminates the three worlds.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Twenty-four verses on the j\u00f1ana of equality<\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                  119. \u201cAs the accomplisher of the desired object, supreme, purifying all evil existences, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  being the highest of beings, he is the protector, the liberator of all beings.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cDesired object<\/strong>\u201d [Wayman: desired aim] Narendrak\u012brti comments these are two \u2013 purification of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  evil destinies and becoming liberated.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  120. \u201cAlone, the hero in the battle with defilements, he kills the pride of the enemy <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u2018unknowing.\u2019 He is intelligence and glorious, maintaining an amorous manner <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  (\u015brng\u0101ra), yet he bears a form heroic and fearsome.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cAmorous<\/strong>\u201d [Wayman: erotic] \u201cHeroic<\/strong>\u201d \u201cFearsome<\/strong>\u201d [Wayman: disgusting] Wayman states these are the first three of the standard list of nine sentiments of dramatic art, the others: the furious, the humorous, the frightful, the compassionate, the wonderful and the tranquil, are implied.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  121. \u201cShaking a hundred hand-held clubs, dancing with the placing of the feet, with the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  extension of a hundred glorious arms, he dances the full expanse of space.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>Wayman claims this is Vajrasattva dancing given in verse 119 he is described as \u201cthe best of all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  beings\u201d and the title n\u0101tha<\/span><\/span>15<\/sup><\/a><\/span><\/span><\/sup> from the same verse shows that this is Vajrasattva who heads the <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Karma Family per the Third Chapter. \u201cHundred<\/strong>\u201d Narendrak\u012brti comments that the hundred arms <\/span><\/span><\/p>\n

                                                                                                                                                                                                  [with clubs] goes with dancing to indicate the hundred types of dance and the hundred arms that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  he extends indicate that the dance fills up or pervades the sky.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  122. \u201cStanding on the surface at the summit of the earth which is being overcome by the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  bottom of one foot, he stands on the nail of the foot\u2019s big toe, overcoming the peak of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the egg of Brahma.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cStanding on the surface at the summit of the earth<\/strong>\u201d [Wayman: standing upon the pithy spot <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of earth] Narendrak\u012brti comments that this refers to the first lines drawn for a mandala. [Wayman <\/span><\/span><\/p>\n

                                                                                                                                                                                                  quotes Lessing who states that the intersection of the east-west Brahma line, the north-south <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Brahma line, the fire-wind (SE-NW) and the second Diagonal line (SW-NE) is referred to as \u201cthe <\/span><\/span><\/p>\n

                                                                                                                                                                                                  pithy spot of earth]<\/span><\/span><\/p>\n

                                                                                                                                                                                                  123. \u201cBeing the one goal in the ultimate sense of the non-dual Dharma, he is absolute truth, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  imperishable. While his sense objects are in the forms of various representations, he<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  is uninterrupted in mind and consciousness. <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  [Wayman] Having as a single meaning the meaning of non-two natures <\/strong>(dharmas), the supreme that <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  is not fearful; his object-entity of forms with diverse representation, his stream of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  consciousness with the [bodhi] thought and vij\u00f1\u0101na [seeds].<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cDharma\/natures<\/strong>\u201d Narendrak\u012brti comments these are the personal aggregates, the realms and the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sense bases. \u201cImperishable\/not fearful<\/strong>\u201d Narendrak\u012brti comments that lacking what is fearful, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  namely defilement and so forth. \u201cConsciousness<\/strong>\u201d Narendrak\u012brti comments that the growing of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  these seed make the stream of consciousness (santati). \u201cMind\/thought<\/strong>\u201d Narendrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  this is the thought of enlightenment with the five wisdoms not-two.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  124. \u201cWith pleasure towards every existential object and with pleasure in emptiness, he has <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the foremost intellect. Having gone beyond the desire and so forth within existence, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  his great pleasure is toward the three kinds of existence.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cEvery existential object<\/strong>\u201d Candrabhadrak\u012brti comments that this is the emptiness [gate]; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cpleasure in emptiness<\/strong>\u201d is the signless [gate] and \u201cgone beyond the desire and so forth<\/strong>\u201d is the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  wishless [gate]. \u201cThree kinds of existence<\/strong>\u201d Vil\u0101savajra identifies these as the Desire, Form and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Formless Realms.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  125. \u201cWhite like a pure, radiant cloud and shining like the beams of the autumn moon, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  with the beauty of the mystic circle of the newly risen sun, the light from his nails is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  intensely red.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cPure white<\/strong>\u201d Narendrak\u012brti comments that this refers to conventional bodhicitta; \u201cbeams of the<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  autumn moon<\/strong>\u201d refers to skillful means-bodhicitta; \u201cnewly risen sun<\/strong>\u201d refers to insight-<\/span><\/span><\/p>\n

                                                                                                                                                                                                  bodhicitta; \u201cintensely red light from his nails<\/strong>\u201d is the place where the bodhicitta is made to fall, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  gathered in the third (central) channel.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  126. \u201cHis fine hair locks <\/strong>(sacc\u012bra) with points of sapphire and bearing in his hair crest a <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  great sapphire, glorious with the luster of great jewels, his ornaments are <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  transformations of the Buddha.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cBuddha\u201d Narendrak\u012brti comments this is the Sambhogakaya. Candrabhadrak\u012brti comments this is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the Nirmanakaya displaying on his crest the Five Buddhas. Smrti states it is the J\u00f1anasattva <\/span><\/span><\/p>\n

                                                                                                                                                                                                  adorned with all the Buddhas.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  127. \u201cShaking hundreds of world spheres, he strides wide with the \u2018feet of psychic power.\u2019 <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Bearing the great recollection, he is reality, the king over the concentration of the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  four recollections.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cStrides<\/strong>\u2026\u201d Narendrak\u012brti comments this means the speediness on the path attended with craving; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  besides there are four: 1) the feet of magical power attended with thought, that is, with a fearless <\/span><\/span><\/p>\n

                                                                                                                                                                                                  thought desiring to attain instantly [the state of] Vajradhara; 2) attended with striving, that is, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  without laziness, desiring for oneself and others the Buddha\u2019s wisdom instantly; 3) attending with <\/span><\/span><\/p>\n

                                                                                                                                                                                                  longing, that is, the desire to comprehend instantly the reality; and 4)attended with analysis, that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  is, to engage the guru\u2019s precepts free from doubt. \u201cGreat recollection<\/strong>\u201d Narendrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  this is not forgetting the precepts; besides, the \u201cfour recollections\u201d that is, the four stations of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  mindfulness: 1) the station of mindfulness of the body, the personal aggregates and so forth <\/span><\/span><\/p>\n

                                                                                                                                                                                                  looked on as deities; 2) the station of mindfulness of feelings, looking on them as great pleasure; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  3) the station of mindfulness of natures (dharmas), regarding all dharmas as having a \u2018single <\/span><\/span><\/p>\n

                                                                                                                                                                                                  taste\u2019 as non-production; and 4) the station of the mindfulness of consciousness (citta), mindful of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  consciousness as identical with the great seal (Mahamudra).<\/span><\/span><\/p>\n

                                                                                                                                                                                                  128. \u201cFragrant from the blossoms of the limbs of enlightenment, being the ocean of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  qualities of the Tathagata, in knowing the practice of the eight-limbed path, he knows <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the path of the perfect, completely awakened.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cLimbs of enlightenment<\/strong>\u201d Narendrak\u012brti comments these are the standard seven bodhyanga, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  which Vil\u0101savajra lists as: recollection, discriminating comprehension of dharmas, strenuous <\/span><\/span><\/p>\n

                                                                                                                                                                                                  effort, joy, calming, concentration and equanimity. \u201cQualities of the Tathagata<\/strong>\u201d the goal, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  namely, the Buddha powers, confidences and so forth. \u201cEight-limbed path<\/strong>\u201d Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments in a tantric interpretation as 1) right view, the yoga of one\u2019s [presiding] deity; 2) right <\/span><\/span><\/p>\n

                                                                                                                                                                                                  reflection, the reflection that reality is certain; 3) right speech, vajra muttering and so forth; 4) <\/span><\/span><\/p>\n

                                                                                                                                                                                                  right mindfulness, mindful that the body is a deity; 5) right samadhi, having as a meditative object <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the co-emergent; 6) right occupation, performing the aim of sentient beings; 7) right effort, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  putting one\u2019s effort in the Vajrayana; and 8) right subsistence, subsisting on the five fleshes and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the five ambrosias. \u201cPath of the perfect, completely awakened<\/strong>\u201d Candrabhadrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  this is the gift of the Dharma.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  129. \u201cGreatly adhering to all beings, he adheres to nothing, like the sky; arisen from the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  minds of all beings, he has the speed of the minds of all beings.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cAdhering\u2026adheres to nothing<\/strong>\u201d Smrti comments he is attached conventionally to the aims of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sentient beings and unattached in the ultimate sense because of voidness. \u201cArisen from the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  minds of all beings<\/strong>\u201d [Wayman: attuned to the minds] Narendrak\u012brti comments that there are two <\/span><\/span><\/p>\n

                                                                                                                                                                                                  kinds of this, empowerment by the guru and endeavor by the disciple. \u201cSpeed<\/strong>\u201d Smrti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that for example he knows the make-up of the minds of all sentient beings.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  130. \u201cKnowing the value of the faculties of all beings, he captures the hearts of all beings; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowing the reality of the meaning in the five skandhas, he is the pure bearer of the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  five skandhas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cKnowing the faculties\u201d Narendrak\u012brti comments that knowing them as superior and inferior; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cknowing the value<\/strong>\u201d knowing what is an improper form and so forth. \u201cCaptures the hearts<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Smrti comments that he enchants the minds of candidates, teaching them the Dharma in <\/span><\/span><\/p>\n

                                                                                                                                                                                                  accordance with their [respective] potentialities. \u201cKnowing the reality in the five skandhas<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Narendrak\u012brti comments that the five personal aggregates correspond to the five wisdoms and to <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the five Sugatas. However Smrti gives a non-tantric list of five pure aggregates of morality, of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  samadhi, of insight, the aggregate of liberation and the aggregate of knowledge and vision of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  liberation.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  131. \u201cEstablished at the limit of all modes of deliverance, he is skilled in all modes of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  deliverance; established on the path of all modes of deliverance, he is the teacher of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  all modes of deliverance.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cDeliverance<\/strong>\u201d Smrti comments these are mundane and supramundane; \u201cskilled<\/strong>\u201d skilled minutely <\/span><\/span><\/p>\n

                                                                                                                                                                                                  in the deliverance of sravakas; \u201cestablished on the path<\/strong>\u201d on the path of pratyekabuddhas; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cteacher of all<\/strong> modes of deliverance<\/strong>\u201d means complete enlightenment.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  132. \u201cRooting out existence in its twelve limbs, he is the true bearer of twelve aspects; with <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the aspect of the practice of the Four Truths, he maintains the realization of the eight <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowledges.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cTwelve limbs<\/strong>\u201d Candrabhadrak\u012brti comments that these are the twelve members of dependent <\/span><\/span><\/p>\n

                                                                                                                                                                                                  origination in their arising order attended with habit-energy (v\u0101san\u0101), the life of this he \u201croots <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  out<\/strong>;\u201d \u201ctrue bearer of twelve aspects<\/strong>\u201d these twelve aspects are the twelve members in their <\/span><\/span><\/p>\n

                                                                                                                                                                                                  reversal, this he maintains. \u201cAspect of the practice of the Four Truths<\/strong>\u201d Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments the suffering is to be experienced, the source of suffering is to be eliminated, cessation <\/span><\/span><\/p>\n

                                                                                                                                                                                                  [of suffering] is the result to be directly realized, the path [to cessation] is the cause to be resorted <\/span><\/span><\/p>\n

                                                                                                                                                                                                  to. \u201cEight knowledges<\/strong>\u201d Both Candrabhadrak\u012brti and Smrti comment that the eight are the Four <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Noble Truths and their conforming cognitions, for example, the Truth of Suffering constitutes a <\/span><\/span><\/p>\n

                                                                                                                                                                                                  cognition and \u201cis to be realized\u201d is the conforming cognition.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {Vimalaprabha<\/em>: The twelve truths are: \u2026(the twelve limbs of dependent origination). The twelve <\/span><\/span><\/p>\n

                                                                                                                                                                                                  truths of those born from wombs are obscured; the twelve truths of Buddhas are unobscured. The <\/span><\/span><\/p>\n

                                                                                                                                                                                                  twelve truths of those born from wombs are obscured because their vital wind flows through the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  divisions of the vitality that has twelve transits.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  133. \u201cHis referent truth in twelve aspects, knowing the sixteen aspects of reality, he is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  totally enlightened to the twenty aspects, awake, omniscient and supreme.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cTwelve aspects<\/strong>\u201d Smrti comments these are the Three Turnings of the Wheel of Dharma for each <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the Four Noble Truths for a total of twelve. Manjusrimitra comments \u201cEndowed with the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  characteristics of the twelve aspects of the senses and sense-fields (\u0101yatanas), he has those twelve <\/span><\/span><\/p>\n

                                                                                                                                                                                                  [aspects] which are the twelve aspects of conventional truth. \u201cSixteen aspects<\/strong>\u201d Smrti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  these are the four aspects for each of the Four Truths, thus for the First Noble Truth, the four are <\/span><\/span><\/p>\n

                                                                                                                                                                                                  impermanence, pain, voidness and non-self. Manjusrimitra equates these sixteen aspects of reality <\/span><\/span><\/p>\n

                                                                                                                                                                                                  with the sixteen types of emptiness. \u201cTwenty aspects<\/strong>\u201d Smrti comments these are denying the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u2018twenty reifying views\u2019, namely four statements for each of the five personal aggregates; thus, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  form is not a self, self does not posses a form, form does not belong to self, the self is not in a <\/span><\/span><\/p>\n

                                                                                                                                                                                                  form \u2013 which deny four of the reifying views. Manjusrimitra comments, \u201cAdding to the aspects <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the sixteen knowledges of reality [that is, the sixteen kinds of emptiness] the four aspects of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  mirror-like [j\u00f1ana], the [j\u00f1ana] of equality, the [j\u00f1ana] of individual inspection and the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  situationally effective [j\u00f1ana].<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {Vimalaprabha<\/em>: The twelve truths of the Buddhas are unobscured because they have stopped the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  twelve factors [of dependent origination. The sixteen realities are: [the states of joy:] Emanation <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Body, Emanation Speech, Emanation Mind, Emanation J\u00f1ana; [the states of supreme joy:] <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Enjoyment Body, Enjoyment Speech, Enjoyment Mind, Enjoyment J\u00f1ana; [the states of distinct <\/span><\/span><\/p>\n

                                                                                                                                                                                                  joy:] Dharma Body, Dharma Speech, Dharma Mind, Dharma J\u00f1ana; [the states of innate joy:] <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Innate Body, Innate Speech, Innate Mind and Innate J\u00f1ana.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  134. \u201cSending forth crores<\/strong><\/span><\/span>16<\/sup><\/a><\/strong><\/span><\/span><\/sup> of emanating bodies of uncountable Buddhas, his complete <\/strong><\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  realization is in every moment, knowing the objects of every instant of mind.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cSending forth<\/strong>\u201d Narendrak\u012brti comments that the Mother Prajnaparamita, who is the \u2018messenger\u2019 <\/span><\/span><\/p>\n

                                                                                                                                                                                                  (d\u016bt\u012b) [sends forth]. \u201cEvery moment<\/strong>\u201d [Wayman: momentary objects] Narendrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that these are the natures (dharmas) included in the personal aggregates, realms and sense bases. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cThe objects of every instant of mind<\/strong>\u201d Narendrak\u012brti comments that there are four: 1) the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  moment for imagining all the dharmas, 2) the moment for realizing the objects of sentient beings, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  3) the moment for uncountable emissions and 4) the moment for manifesting complete <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Buddhahood.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  135. \u201cConsidering the purpose of the world by the means of practicing the various vehicles, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  while delivered by the triple vehicle, he is established in the fruit of the unique vehicle.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  [Wayman] By means of the rules for the various vehicles, he constructs the aims of the world; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  having delivered the three vehicles, he stays in the one-vehicle fruit.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cMeans of practicing<\/strong>\u201d Smrti comments that these are the rules for the diverse vehicles of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sravakas and so forth, that is, their paths; \u201cwhile delivered<\/strong>\u201d by dint of discipline brought the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sravakas, pratyekabuddhas and bodhisattvas in their respective vehicles to their respective fruits. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cThe fruit of the unique vehicle\u201d Smrti comments is the \u201cone-vehicle\u201d in the absolute sense, the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Mahayoga Vehicle or the incomparable Mantra Vehicle.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {\u201cThe three vehicles\u201d are provisional. One skilled in their intent should be \u201cemancipated\u201d from <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that which is to be abandoned by each of their paths. \u201cA mantra adept abides in the result of a <\/span><\/span><\/p>\n

                                                                                                                                                                                                  single\u201d final \u201cvehicle\u201d \u2013 the Mahayana Vajrayana. Since \u201cthe Bhagavan said\u201d this, one must <\/span><\/span><\/p>\n

                                                                                                                                                                                                  know the intention of all three vehicles.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  136. \u201cHimself purified from defiled elements, he subdues the elements of karma; crossed <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  over the ocean of the floods, he has departed the wilderness of the adhesions <\/strong>(yoga).<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cDefiled elements<\/strong>\u201d Narendrak\u012brti comments that these are the defilements and satellite <\/span><\/span><\/p>\n

                                                                                                                                                                                                  defilements (upaklesha) of the three worlds; \u201celements of karma<\/strong>\u201d are the three realms arisen <\/span><\/span><\/p>\n

                                                                                                                                                                                                  from virtuous and non-virtuous karma \u2013 he makes an end to their habit-energies. \u201cFloods<\/strong>\u201d Smrti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that there are four: of lust (k\u0101ma), of gestation (bhava), of [false] views (drsti) and of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  ignorance (avidy\u0101). \u201cWilderness of adhesions<\/strong>\u201d [Wayman: glade of praxis] Candrabhadrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that like the moon \u2013 the praxis of adversary [to defilements] \u2013 emerges from the glade, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  wherein living beings circle, so [emerges] the spirited youth [that is, Manjusri] of j\u00f1ana.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  137. \u201cAlong with the perfuming elements <\/strong>(v\u0101san\u0101), he casts off the defilements, the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  associate defilements and the general defilements. Being compassion and insight and <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  means, he acts successfully for the sake of the world.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cDefilement<\/strong>\u2026\u201d Smrti comments that the defilements are six, the satellite defilements <\/span><\/span><\/p>\n

                                                                                                                                                                                                  (upaklesha) are twenty-four and the associate defilements (samklesha) are seven; he puts a final <\/span><\/span><\/p>\n

                                                                                                                                                                                                  end to them along with their deep-seated (anu\u015baya) \u201cperfuming elements<\/strong>\u201d (v\u0101san\u0101). <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cCompassion<\/strong>\u201d Narendrak\u012brti comments that this is the causal phase and is the great compassion <\/span><\/span><\/p>\n

                                                                                                                                                                                                  without a particular aim. \u201cInsight and means<\/strong>\u201d Narendrak\u012brti comments that insight is the non-<\/span><\/span><\/p>\n

                                                                                                                                                                                                  two stage of completion; means is the collection of knowable merit and the cultivation of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  stage of generation; \u201cacts successfully for the sake of the world<\/strong>\u201d that is, by that collection of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  merit yielding the two Form Bodies, performs without fail.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  138. \u201cHis purpose, the casting off of all conceptions <\/strong>(samj\u00f1\u0101) toward the objects of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  consciousness, he maintains suppression. His referent, the minds of all beings, he is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  present in the minds of all beings.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cAll conceptions toward the objects of consciousness<\/strong>\u201d Narendrak\u012brti comments that ideas <\/span><\/span><\/p>\n

                                                                                                                                                                                                  attribute signs to objects, that is, that object has such-and-such a mark; \u201ccasting off<\/strong>\u201d by <\/span><\/span><\/p>\n

                                                                                                                                                                                                  eliminating the object [he eliminates as well the idea]. \u201cHis purpose<\/strong>\u201d [Wayman: his object of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  perception] Narendrak\u012brti comments that this means that cognition and knowable are not-two.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  139. \u201cEstablished within the minds of all beings, he enters into equality with their minds; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  satisfying the minds of all beings, he is the pleasure of all beings\u2019 minds.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cThe pleasure of all beings\u2019 minds<\/strong>\u201d Narendrak\u012brti comments that this is terminology for <\/span><\/span><\/p>\n

                                                                                                                                                                                                  installing them in the Dharma and getting them to practice it.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  140. \u201cBeing the final statement, free from bewilderment, he is exempt from all error; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  having three referents, his mind is free of doubt and having all objects, his nature is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  of three qualities.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cThree referents<\/strong>\u201d Candrabhadrak\u012brti comments that these are pleasure, pain and equanimity. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Manjusrimitra comments that these are acceptance, rejection and equanimity or as the three times. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cThree qualities<\/strong>\u201d Candrabhadrak\u012brti comments that these are of Body, Speech and Mind whereas <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Manjusrimitra equates the three gunas with the three doors of liberation, emptiness, signlessness <\/span><\/span><\/p>\n

                                                                                                                                                                                                  and aspirationlessness.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  141. \u201cHis referents, the five skandhas and the three times, he considers every instant; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  obtaining total awakening in one instant, he is the bearer of the proper nature of all <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Buddhas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  [Wayman] Who has the goal of the five personal aggregates in the three times, while detailing every <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  proper moment; manifestly completely enlightened in a single moment, while maintaining <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the self-existence of all the Buddhas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cReferent of the five aggregates<\/strong>\u201d Narendrak\u012brti comments that from the exchange (parivrtti) of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the five personal aggregates, there are five Buddhas. \u201cThree times<\/strong>\u201d Narendrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  these are: 1) the time of birth, which means the five enlightenments having such epithets as \u2018who <\/span><\/span><\/p>\n

                                                                                                                                                                                                  looks all around,\u2019 \u2018the self-originated one\u2019 or \u2018[like] the sun and moon,\u2019 that is, when born from a <\/span><\/span><\/p>\n

                                                                                                                                                                                                  womb; 2) the time of staying, which means acting directly for the sake of sentient beings; and 3) <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the time of passing away, which means taking the lord and retinue as non-two. \u201cConsiders every<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  instant<\/strong>\u201d (detailing proper moment) See commentary of verse 134. \u201cBearer of the proper nature <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  of all Buddhas<\/strong>\u201d dwells in the heart of the Buddhas of the three times as the J\u00f1ana Body Buddha.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  142. \u201cHaving a bodiless body, the foremost of bodies, he sends forth crores of bodies; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  displaying forms without exception, he is Ratnaketu, the great gem.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cBodiless body<\/strong>\u201d Smrti comments that this is the body of the Dharmadhatu, not an ordinary body. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cHe sends forth crores of bodies<\/strong>\u201d [Wayman: comprehender at the apex of bodies] Smrti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that this is he who comprehends as the Dharmakaya, at the apex of bodies, emitting the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  formal Buddha Bodies. \u201cGreat gem<\/strong>\u201d Smrti comments this is a term for one who has been <\/span><\/span><\/p>\n

                                                                                                                                                                                                  initiated as Dharma King of the three realms [that is, on the Tenth Bodhisattva Bhumi]. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cRatnaketu<\/strong>\u201d Narendrak\u012brti comments that this is a name for the Buddha Ratnasambhava.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Fifteen verses on All-Accomplishing j\u00f1ana<\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                  143. \u201cTo be realized by all Buddhas as the enlightenment of the Buddhas, he is supreme; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  devoid of syllables, his source is in mantra; he is the triad of the great mantra <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  families.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cDevoid of syllables<\/strong>\u201d Smrti comments that because in the absolute sense there is no expression. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cTriad of the great mantra families<\/strong>\u201d Smrti comments is Vairochana as Body, Akshobhya as <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Mind and Amitabha as Speech.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {The sphere of phenomena separate from subject and discourse, the supreme, unchanging j\u00f1ana, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  is \u201cthe one devoid of syllables.\u201d It is \u201cthe birthplace\u201d (source) \u2013 the cause itself \u2013 of innate j\u00f1ana <\/span><\/span><\/p>\n

                                                                                                                                                                                                  itself, the worldly and other \u201cmantras.\u201d Since it is to be known by oneself by means of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  unchanging filler, ejector and vase (pr\u0101n\u0101y\u0101ma), it is \u201cgreat mantra.\u201d Body, speech and mind <\/span><\/span><\/p>\n

                                                                                                                                                                                                  having the nature of the three joys are \u201cthe three families.\u201d}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  144. \u201cThe progenitor of the significance of all mantras, he is the great bindu, devoid of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  syllables; with five syllables and greatly void, he is voidness in the bindu, with one <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  hundred syllables.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cSignificance of all mantras<\/strong>\u201d [Wayman: purposes of\u2026] Narendrak\u012brti comments that this is the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  accomplishment of the two siddhis (the various mundane and the supramundane Buddhahood). <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cGreat bindu devoid of syllables<\/strong>\u201d Padma Karpo comments that nirvana, the j\u00f1ana element is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  inexpressible; \u201cfive syllables and greatly void<\/strong>\u201d the throat and so forth, pronounce the mantras of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the space element and so forth [going with the five personal aggregates], namely, 1) perception <\/span><\/span><\/p>\n

                                                                                                                                                                                                  (vij\u00f1\u0101na) (the space element), \u2018A\u2019 like a gri gug (short, crooked sword) is in the middle; 2) above <\/span><\/span><\/p>\n

                                                                                                                                                                                                  it is the motivations (samsk\u0101ra), the wind element, \u2018A\u2019 like a dbyug gu (wand, stick); 3) at the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  right, feelings (vedan\u0101), the fire element, \u2018A\u2019 like a tsheg drag (visarga, aspiration sound); 4) at <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the left, ideas (samj\u00f1\u0101), the water element [\u2018A\u2019] like a thigle (bindu, drop); 5) below, form, the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  earth element, \u2018A\u2019 like a thon g\u015bol (crooked beam); thus the five symbolize Vajrasattva as the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  BAM syllable; \u201cvoidness in the bindu with one hundred syllables<\/strong>\u201d the j\u00f1ana element is added <\/span><\/span><\/p>\n

                                                                                                                                                                                                  to the five elements and the six, in six directions, are associated with the consonants in six <\/span><\/span><\/p>\n

                                                                                                                                                                                                  classes; when the six are \u2018unified\u2019 they are the E syllable Dharmadhatu; \u201cfive syllables and<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  greatly void<\/strong>\u201d is called semen and moon; \u201cvoidness in the bindu with one hundred syllables\u201d is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  called blood and sun.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cVoidness in the bindu with one hundred syllables<\/strong>\u201d Both Narendrak\u012brti and Candrabhadrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  have it read as one hundred while the Sanskrit original reads six. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Vimalamitra comments on the first half of the verse as referring to the stages of generation and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  completion. A variety of five syllables<\/strong> are given: Manjusrimitra gives A RA PA CA NA, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Vil\u0101savajra gives OM AH H\u016aM HRIH AH and Vimalamitra gives OM AH H\u016aM SV\u0100 H\u0100.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {It is \u201cthe one that engenders the entire aim\u201d \u2013 Mahamudra, of the worldly and transcendental <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cmantras.\u201d Since the nature of expression has entered the central channel, it is \u201cthe great drop <\/span><\/span><\/p>\n

                                                                                                                                                                                                  without syllables.\u201d It is the five syllable great void\u201d that is the five aggregates separate from <\/span><\/span><\/p>\n

                                                                                                                                                                                                  obscuration. The void of all aspects that is the elements separate from obscuration is \u201cthe six <\/span><\/span><\/p>\n

                                                                                                                                                                                                  syllable drop void.\u201d}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  145. \u201cHaving all aspects, having no aspects, he bears four bindus; partless, beyond <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  enumeration, he sustains the limit at the level of the fourth meditation.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cHaving all aspects, having no aspects<\/strong>\u201d [Wayman: having all images\u2026] Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments having all aspects in the conventional sense and lacking all in the absolute sense. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cBears four bindus<\/strong>\u201d [Wayman: holding the bindu of sixteen halved twice] Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that bindu divided means vajra and padma divided. (The \u2018Grel pa tshul gsum gsal ba <\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                  byed pa\u2019i sgron ma<\/em> says referring to this verse and verse 144 that there is a sequence of bindu <\/span><\/span><\/p>\n

                                                                                                                                                                                                  fractions or syllables in the order of five, six, eight and sixteen.) Vimalamitra comments that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  bindu here refers to the bijamantra A \u0100 AM AH. \u201cPartless, beyond enumeration<\/strong>\u201d Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that this refers to co-emergent joy; that the partless (branchless) are \u2018elaboration\u2019 and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that enumeration is the division yielding sixteen. \u201cThe limit of the fourth meditation<\/strong>\u201d Normally <\/span><\/span><\/p>\n

                                                                                                                                                                                                  this would mean Akanishta Heaven but Candrabhadrak\u012brti in a Anuttarayogatantra interpretation <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments on this in terms of the four lights or four voids, namely [for lights] Light, Spread-of-<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Light, Culmination-of-Light and the Clear Light, where the fourth dhyana is equivalent to the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Clear Light.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  {Vimalaprabha<\/em>: The sixteen realities of the Buddhas are unobscured because they hold half of a <\/span><\/span><\/p>\n

                                                                                                                                                                                                  half of the sixteen drops.}<\/span><\/span><\/p>\n

                                                                                                                                                                                                  146. \u201cDirectly knowing all the branches of meditation, knowing the lineages and families of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  concentration, with a body of concentration, the foremost of bodies, he is King of all <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Sambhogakayas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cDirectly knowing<\/strong>\u201d [Wayman: supernormal cognition] Narendrak\u012brti comments that this is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowing with certainty the four mudras, the four moments (ksana), the four joys (\u0101nanda) which <\/span><\/span><\/p>\n

                                                                                                                                                                                                  are the branches or means (up\u0101ya) of dhyana.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  147. \u201cWith an emanating body, the foremost of bodies, bearing the lineage of the Buddha\u2019s <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  emanations, he emanates forth in every one of the ten directions, acting for the needs <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the world just as they are.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cEmanates forth<\/strong>\u201d Narendrak\u012brti comments that by adopting an emanation in any one of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  many forms in different places.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  148. \u201cThe deity beyond deities, the teacher of gods, the leader of heavenly beings, he is the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  lord of Demigods, leader of immortals, the guide of heavenly beings, a churner and <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  the lord of churners.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cDeity beyond deities<\/strong>\u201d [Wayman: god of gods] Candrabhadrak\u012brti comments he is Brahma. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cTeacher of Gods<\/strong>\u201d [Wayman: Indra of the gods] Candrabhadrak\u012brti comments he is \u015aakra (a <\/span><\/span><\/p>\n

                                                                                                                                                                                                  name of Indra). \u201cLeader of gods<\/strong>\u201d [Wayman: master of\u2026] Candragomin comments he is Vishnu. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cLord of demigods<\/strong>\u201d Candragomin comments he is R\u0101hula. \u201cGuide of heavenly beings<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Candragomin comments he is Jupiter. \u201cChurner<\/strong>\u201d [Wayman: destroyer] Candragomin comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  he is Vemacitra,<\/span><\/span>17<\/sup><\/a><\/span><\/span><\/sup> leader of the asuras or R\u0101vana, King of the rakshasa with ten heads. \u201c<\/span><\/span>Lord of<\/strong><\/span><\/span> <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  churmers<\/strong>\u201d Candragomin comments he is Mahadeva (a name of Shiva).<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Vil\u0101savajra elaborates, \u201cHe is called the leader of gods because he has the nature of Vishnu. He is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  called the deity beyond gods since he has the nature of Brahma. Likewise, the leader of demigods <\/span><\/span><\/p>\n

                                                                                                                                                                                                  because he has the nature of the leisurely Vairochana, the lord of demigods since he has the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  nature of the planet R\u0101hu, the leader of immortals since he has the nature of Purabhit, the guide of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  heavenly beings since he has the nature of the planet Brhaspati,<\/span><\/span>18<\/sup><\/a><\/span><\/span><\/sup> the churner since he has the <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  nature of Ganapati and he is called the lord of churners because he has the nature of Mahadeva.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  \n

                                                                                                                                                                                                  149. \u201cCrossed over the wilderness of existence, he is unique, the teacher, the guide of the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  world; celebrated and being the donor of Dharma to the world in its ten directions, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  he is great.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cExistence<\/strong>\u201d Candragomin comments this is the three realms. \u201cWilderness<\/strong>\u201d Candragomin <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments this is where the dharmas of phenomenal life are purposeless and void. \u201cCrossed <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  over<\/strong>\u201d Candragomin comments he is not tainted by the faults of phenomenal life. \u201cUnique<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  teacher<\/strong>\u201d Candragomin comments he is unrivaled. \u201cGuide of the world<\/strong>\u201d [Wayman: guru] <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Candragomin comments there is no one higher. \u201cDonor of Dharma<\/strong>\u201d Candragomin comments he <\/span><\/span><\/p>\n

                                                                                                                                                                                                  teaches the meaning of the non-flux (an\u0101srava).<\/span><\/span><\/p>\n

                                                                                                                                                                                                  150. \u201cDressed in the mail of loving-kindness, equipped with the armor of compassion, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  [armed] with [a volume <\/strong>(poth\u012b) of] prajna[-paramita], a sword, a bow and arrow, he is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  victorious in the battle against defilements and unknowing.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cDressed in the mail of loving-kindness<\/strong>\u201d Candragomin comments love as thinking of everyone <\/span><\/span><\/p>\n

                                                                                                                                                                                                  as though an only son and dressed in mail means he is protected from hatred. \u201cArmor of<\/strong> compassion<\/strong>\u201d compassion in that he fervently wishes that all sentient beings to be free from suffering and armor, the upper mantle like armor that does not allow the interruption of the aims of sentient beings. \u201cSword<\/strong>\u201d Narendrak\u012brti comments that this is the sword of the three insights (of hearing, contemplation and meditation) that are like a sword; \u201cbow<\/strong>\u201d is voidness and \u201carrow<\/strong>\u201d is compassion. Vil\u0101savajra comments, \u201cThe specific instruction is this. [Manjusri] is to be conceived of as having a red color and four arms.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  151. \u201cHaving Mara as an enemy, he conquerors Mara, a hero putting an end to the terror <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the four Maras; the conqueror of the army of all Maras, he is the completely <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  awakened, the leader of the world.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cEnemy\/hero<\/strong>\u201d Candragomin comments he is the j\u00f1ana being, who ends the danger of the four <\/span><\/span><\/p>\n

                                                                                                                                                                                                  kinds of Mara, namely \u2018son-of-the-god,\u2019 \u2018death,\u2019 defilement and personal aggregates; and defeats <\/span><\/span><\/p>\n

                                                                                                                                                                                                  all their followers, called \u201cthe army of Mara<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  152. \u201cPraiseworthy, honorable, laudable, continually worthy of respect, he is the best of those to be worshipped, venerable, to be given homage, the supreme guide.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cHonorable<\/strong>\u201d Narendrak\u012brti comments for being the hero (as described in verse 151); \u201cworthy of<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  respect<\/strong>\u201d [Wayman: \u2026of offerings] with thanks; \u201cpraiseworthy<\/strong>\u201d with a joyful expression; \u201cbest <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  of those to be worshipped<\/strong>\u201d reverently; and \u201cto be given homage<\/strong>\u201d by kings and the like.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  153. \u201cHis gait being one step through the triple world, his course as far as the end of space, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  triple-scienced, learned in \u015bruti<\/strong><\/span><\/span>19<\/sup><\/a><\/strong><\/span><\/span><\/sup> and pure, his are the six sublime perceptions and the <\/strong><\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  six recollections.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cOne step<\/strong>\u201d Candragomin comments this means going in a single moment. \u201cAs far as the end of<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  space<\/strong>\u201d Candragomin comments because he is not tainted by the faults of samsara. \u201cTriple-<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  scienced<\/strong>\u201d [Wayman: three pure visions] Candragomin comments that these are existence, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  nonexistence and not-two. In Brahmanical terms it refers to the three Vedas. \u201cSix sublime<\/strong> <\/span><\/span><\/p>\n

                                                                                                                                                                                                  perceptions<\/strong>\u201d (sadabhij\u00f1\u0101) Candragomin comments that these are the divine eye, divine hearing, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowing the minds of others, knowing death-transference and rebirth, magical ability and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowing that the fluxes have been eradicated. \u201cSix recollections<\/strong>\u201d (sadanusmrti) Candragomin <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments these are of the Buddha, of the Dharma, of the Sangha, of renunciation, of the gods <\/span><\/span><\/p>\n

                                                                                                                                                                                                  and of the guru.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  154. \u201cA bodhisattva, a great being, beyond the world, with great spiritual power, completed <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  in the perfection of insight, he has realized reality through insight.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cBodhisattva<\/strong>\u201d Candragomin comments this is the perfection of his own aim; \u201cgreat being<\/strong>\u201d the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  perfection of the aims of others; \u201cwith great spiritual power<\/strong>\u201d [Wayman: magical power] <\/span><\/span><\/p>\n

                                                                                                                                                                                                  possessing the four \u2018feet\u2019 of magical power (rddhip\u0101da); \u201cbeyond the world<\/strong>\u201d having crossed <\/span><\/span><\/p>\n

                                                                                                                                                                                                  over samsara; \u201ccompleted in insight<\/strong>\u201d [Wayman: at the limit] he has the insight consisting of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  hearing and the insight consisting of contemplation; \u201crealized reality through insight<\/strong>\u201d he has <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the insight consisting of meditation; \u201creached reality<\/strong>\u201d realizing the vajra-like samadhi.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  155. \u201cKnowing himself and knowing others, being all for all, indeed he is the highest type of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  person; completely beyond all comparisons, he has to be known, the supreme <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  monarch of j\u00f1ana.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cKnowing himself<\/strong>\u201d Candragomin comments that the characteristic of the vajra-like samadhi, the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  subject (visayin); \u201cknowing others<\/strong>\u201d the object (visaya); \u201chighest type<\/strong>\u201d unrivaled; \u201che has to be <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  known<\/strong>, the supreme monarch of j\u00f1ana<\/strong>\u201d [Wayman: best master of knowing and the known] <\/span><\/span><\/p>\n

                                                                                                                                                                                                  knowing is the evaluating knowledge and the knowable is the object being evaluated.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  156. \u201cBeing the donor of the Dharma, he is best, the teacher of the meaning of the four <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  mudras; he is the best of the venerable ones of the world, who travel by the triple <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  deliverance.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cThe four mudras<\/strong>\u201d Smrti, Narendrak\u012brti and Candrabhadrak\u012brti all comment on these as the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  samayamudra, the dharmamudra, the karmamudra and the Mahamudra. \u201cTriple deliverance<\/strong>\u201d the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Three Vehicles.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  157. \u201cGlorious and purified through absolute truth, great with the fortune in the triple <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  world, glorious in making all success, Manjusri is supreme among those possessed of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  glory.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cGlorious and purified through absolute truth<\/strong>\u201d Narendrak\u012brti comments that this is the fruit <\/span><\/span><\/p>\n

                                                                                                                                                                                                  for those mentioned in the preceding verse who travel by the triple deliverance. \u201cGlory<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Narendrak\u012brti comments that this is the non-two source for all of the aims of oneself and others.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cManju<\/strong>\u201d Narendrak\u012brti comments that he is smooth (manju) because he lacks the wounds of all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the \u201ctwo\u2019s.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Five verses on the j\u00f1ana of the five Tathagatas<\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                  158. \u201cReverence to you, the giver of the best, the foremost vajra.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the limit of actuality.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Reverence to you, whose womb is emptiness.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the enlightenment of the Buddha.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cReverence to you<\/strong>\u201d Narendrak\u012brti comments this praise is for the Tathagata Akshobhya and the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Dharmadhatu wisdom. Smrti comments that this praise summarizes the character of the Vajra <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Family. Candragomin comments that the praises in five verses amount to twenty features of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  homage; \u201cgiver of the best<\/strong>\u201d [Wayman: giver of boon] is the Dharmadhatu wisdom; \u201cvajra<\/strong>\u201d the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  five wisdoms in the inseparable condition. 1) \u201cThe foremost<\/strong>\u201d Candragomin comments you, the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  j\u00f1ana being; 2) \u201cthe limit of actuality<\/strong>\u201d [Wayman: the true end] is not an object of the intellect; 3) <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cwomb is emptiness<\/strong>\u201d is birth from non-production; 4) \u201cenlightenment of the Buddha<\/strong>\u201d is the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  perfection of elimination and the perfection of j\u00f1ana.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  159. \u201cReverence to you, the desire of the Buddha.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the passion of the Buddha.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Reverence to you, the joy of the Buddha.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the delight of the Buddha.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cReverence to you<\/strong>\u201d Narendrak\u012brti comments is praise for the Tathagata Vairochana and the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Mirror-like wisdom. Smrti comments that this praise summarizes the character of the Tathagata <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Family. Candragomin comments 5) \u201cpassion of the Buddha<\/strong>\u201d for the aims of living beings. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Narendrak\u012brti adds to assist lower beings like an abbot would; 6) \u201cdesire of the Buddha<\/strong>\u201d that <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sentient beings attain Buddhahood; 7) \u201cjoy of the Buddha<\/strong>\u201d in the son of the family who yearns <\/span><\/span><\/p>\n

                                                                                                                                                                                                  for Buddhahood, besides enjoyment in the aims of sentient beings; 8) \u201cdelight of the Buddha<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  [Wayman: sport of\u2026] in displaying the twelve deeds of a Buddha for the aim of sentient beings.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  160. \u201cReverence to you, the Buddha\u2019s smile,<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the Buddha\u2019s laugh.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Reverence to you, the Buddha\u2019s speech.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the Buddha internal reality.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cReverence to you<\/strong>\u201d Narendrak\u012brti comments that this is praise for the Tathagata Amitabha and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the Discriminative wisdom. Smrti comments that this is the praise that summarizes the character <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of the Lotus Family. 9) \u201cBuddha\u2019s smile<\/strong>\u201d Smrti comments is the opened lotus of the face <\/span><\/span><\/p>\n

                                                                                                                                                                                                  because he comprehends reality; 10) \u201cBuddha\u2019s laugh<\/strong>\u201d emitting light rays that symbolize that he <\/span><\/span><\/p>\n

                                                                                                                                                                                                  has comprehended the profound, wondrous meaning and teaches the bodhisattvas; 11) \u201cBuddha\u2019s <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  speech<\/strong>\u201d is of four kinds: a) with a fierce pronunciation, the manner of reciting in the Vajra <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Family, b) with clear expression, the character of recitation in the Ratna Family, c) with subtle, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  chanted tones, the way one recites in the Padma Family and d) with vajra letters, that is, without <\/span><\/span><\/p>\n

                                                                                                                                                                                                  sound that can be heard, the recitation in the Tathagata Family; 12) \u201cinternal reality<\/strong>\u201d [Wayman: <\/span><\/span><\/p>\n

                                                                                                                                                                                                  state of mind] which is either the bare nature of the Buddha\u2019s mind or symbols of the mind, for <\/span><\/span><\/p>\n

                                                                                                                                                                                                  example, the vajra, the jewel, the lotus and the crossed vajra.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  161. \u201cReverence to you, arisen from nonexistence.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the arising of Buddhas.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Reverence to you, arisen from the sky.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the arising of j\u00f1ana.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cReverence to you<\/strong>\u201d Narendrak\u012brti comments that this is the praise for the Tathagata <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Ratnasambhava and the wisdom of equality. Smrti comments that this praise summarizes the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  character of the Jewel Family. 13) \u201carisen from nonexistence<\/strong>\u201d Narendrak\u012brti comments arisen <\/span><\/span><\/p>\n

                                                                                                                                                                                                  from non-self (an\u0101tman), performing the aim of sentient beings in the manner of the twelve <\/span><\/span><\/p>\n

                                                                                                                                                                                                  examples of illusion; or arisen from all the Buddha merits like the wish-granting jewel; 14) <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201carising of Buddhas<\/strong>\u201d appearances without end of bodies and wisdom; 15) \u201carisen from the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  sky<\/strong>\u201d means not tainted by the features (dharma) of a birthplace; 16) \u201carising of j\u00f1ana<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                  [Wayman: source of wisdom] refers to the wisdom of equality itself.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  162. \u201cReverence to you, Illusion\u2019s Net.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the Buddha\u2019s dancer.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Reverence to you, the all for all.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Homage to you, the j\u00f1anic body.\u201d<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cReverence to you<\/strong>\u201d Narendrak\u012brti comments that this praise is for the Tathagata Amoghasiddhi <\/span><\/span><\/p>\n

                                                                                                                                                                                                  and the All-Accomplishing wisdom. Smrti comments that this praise summarizes the character of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the Karma Family. 17) \u201cIllusion\u2019s Net<\/strong>\u201d Candragomin comments that this is the inseparable bliss-<\/span><\/span><\/p>\n

                                                                                                                                                                                                  void; 18) \u201cBuddha\u2019s dancer<\/strong>\u201d [Wayman: Buddha\u2019s dance] the various fierce bodies; 19) \u201call for <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  all<\/strong>\u201d for all of samsara; 20) \u201cj\u00f1anic body<\/strong>\u201d the body that is bright and devoid of imagination.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Five verses as an epilogue<\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                  163. Then the glorious Vajradhara, joyful and glad, with his hands folded in homage, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  bowed to the protector, the completely awakened, the blessed one, the Tathagata.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  164. And with many other kinds of Vajrapanis, all of them esoteric leaders, protectors and <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  kings of wrath, he loudly replied,<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  165. \u201cWe rejoice, O protector, it is good, it is fine, it is well said. Great benefit is done for us <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  in causing us to obtain perfect enlightenment.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  166.\u201dAnd also for this unprotected world desiring the fruit of liberation, this purified path <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  to wellbeing is proclaimed as the practice of Illusion\u2019s Net.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cThis purified path<\/strong>\u201d Candrabhadrak\u012brti comments that pure means good in the beginning; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  excellent means good in the middle; and deep (from the following verse) means good in the end.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  167. \u201cIt is deep, lofty and extensive, with great meaning, performing the aims of the world; <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  indeed, this object of knowledge of the Buddhas has been taught by the perfect, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  completely awakened.\u201d<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>Final commentary by Candrabhadrak\u012brti: Manjusri is the main body of the Six Families. The six <\/span><\/span><\/p>\n

                                                                                                                                                                                                  original Buddhas are j\u00f1anasattvas. In the absolute sense, there are six j\u00f1ana bodies. The rehearsal <\/span><\/span><\/p>\n

                                                                                                                                                                                                  of names (namasamgiti) is the rehearsal of the meaning of contemplating the names of his six <\/span><\/span><\/p>\n

                                                                                                                                                                                                  mandalas. The Bhagavat Shakyamuni is Vairochana; it was in a future time that, materializing as <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Shakyamuni, there was the [phenomenal] Shakyamuni.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/span><\/span>The arrangement of the mantra<\/em><\/span><\/span>20<\/sup><\/a><\/em><\/span><\/span><\/sup><\/span><\/p>\n

                                                                                                                                                                                                  OM, O pure vajra whose proper nature is the nonexistence of all dharmas, A \u0100 AM AH \u2013 <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>Candrabhadrak\u012brti comments that this is the upahydaya (near heart mantra) of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Vajrat\u012bksna. Narendrak\u012brti comments that OM<\/strong> is the benediction; \u201call dharmas<\/strong>\u201d are all <\/span><\/span><\/p>\n

                                                                                                                                                                                                  dharmas included in the personal aggregates, realms and sense bases; how are they <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cnonexistent<\/strong>\u201d? \u2013 like the insubstantial, appearing like the moon reflected on the water; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cO pure vajra<\/strong>\u201d [Wayman: vajra vision] is the inseparability of appearance and the void, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  the extraordinary seeing of the Buddha eye; as to method: A <\/strong>is means, \u0100<\/strong> is insight and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  arising from those two is AM<\/strong>, the conventional bindu and AH<\/strong>, the absolute insubstantial.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  That is to say, employing the purity of Manjusri, the j\u00f1anic body of all Tathagatas, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  A AH,<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>Candrabhadrak\u012brti comments that this is the upahydaya of Duhkhaccheda, intrinsic <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cpurity<\/strong>\u201d means non-artificial; \u201cemploying<\/strong>\u201d means [assuming] the rank in the sense of <\/span><\/span><\/p>\n

                                                                                                                                                                                                  body; A<\/strong> is means and AH<\/strong> is insight and with these two, one may assume the rank that is <\/span><\/span><\/p>\n

                                                                                                                                                                                                  given the name \u201cManjusri,<\/strong> the j\u00f1anic body of all Tathagatas<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Bear up, bear up the heart of all Tathagatas \u2013 OM H\u016aM HR\u012aH.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>Candrabhadrak\u012brti comments that this is the upahydaya of Prajnaj\u00f1ana. Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that \u201cheart<\/strong>\u201d means the j\u00f1ana body abiding in \u201cthe heart of all Tathagatas<\/strong>\u201d; <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u201cbear up, bear up<\/strong>\u201d [Wayman: remove, remove] (hara) means asking their heart, the <\/span><\/span><\/p>\n

                                                                                                                                                                                                  heart of Body, Speech and Mind to remove all of the defilements of ordinary body, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  speech and mind; OM H\u016aM HR\u012aH<\/strong>, thus becoming the Body, Speech and Mind.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  O blessed one, O Lord of Speech who is embodied j\u00f1ana with great speech,<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>\u201cO blessed one<\/strong>\u201d Candrabhadrak\u012brti comments that this is the upahydaya of J\u00f1\u0101nak\u0101ya. <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Narendrak\u012brti comments that this is to whom belongs the previously mentioned Body, <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Speech and Mind. \u201cO Lord of Speech, embodied j\u00f1ana<\/strong>\u201d Candrabhadrak\u012brti comments <\/span><\/span><\/p>\n

                                                                                                                                                                                                  that this is the upahydaya of V\u0101g\u012b\u015bvara. Narendrak\u012brti comments that who while <\/span><\/span><\/p>\n

                                                                                                                                                                                                  \u2018cooking\u2019 changes the colors in the j\u00f1ana body of everything non-two.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  O embryo of the j\u00f1ana of the Dharmadhatu, being very pure and stainless like the <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  spatial field of all dharmas \u2013 AH.\u201d<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                  <\/strong>Candrabhadrak\u012brti comments that this is the upahydaya of Arapacana. Narendrak\u012brti <\/span><\/span><\/p>\n

                                                                                                                                                                                                  comments that AH <\/strong>means dissolving into non-arising [the absolute].<\/span><\/span><\/p>\n

                                                                                                                                                                                                  The Mandalas of the <\/strong>Namasamgiti<\/strong><\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                  There is no agreement as to the number of mandalas associated with the Namasamgiti<\/em>. Candrabhadrak\u012brti states there are six following the theory that since there are six tantric Buddha Families, there should be six mandalas. This position was also held by Manjusrimitra and in Tibet by Bu-ston. Smrti states that there are seven mandalas. In any case as far as practice is concerned, the commentators only provide rituals for three of the mandalas, the Dharmadhatu-V\u0101g\u012b\u015bvara, the Arapacana and the Vajrabhairava.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  To summarize the system of six mandalas:<\/span><\/span><\/p>\n

                                                                                                                                                                                                  V. The Great Mandala of Vajradhatu\tVairochana\tTathagata or Triple\tPraj\u00f1\u0101j\u00f1\u0101namurti<\/span><\/span><\/p>\n

                                                                                                                                                                                                  VI. The Pure Dharmadhatu Wisdom\tAmoghasiddhi\tMahamudra\t\tArapacana<\/span><\/span><\/p>\n

                                                                                                                                                                                                  VII. The Mirror-Like Wisdom\t\tAkshobhya\tVajra\t\t\tDuhkhaccheda<\/span><\/span><\/p>\n

                                                                                                                                                                                                  VIII. Discriminative Wisdom\t\tAmitabha\tLotus\t\t\tVajrat\u012bksna<\/span><\/span><\/p>\n

                                                                                                                                                                                                  IX. The Wisdom of Equality\t\tRatnasambhava\tRatna\t\t\tV\u0101g\u012b\u015bvara<\/span><\/span><\/p>\n

                                                                                                                                                                                                  X. All-Accomplishing Wisdom\t\tVajrasattva\tKarma\t\t\tJ\u00f1\u0101nak\u0101ya <\/span><\/span><\/p>\n

                                                                                                                                                                                                  The system of seven mandalas:<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Mandala 1: Net of Illusion: Dharmadhatu- V\u0101g\u012b\u015bvara [Chapter Four]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Central Deity: Manjughosha who is golden in color with four faces and eight hands<\/span><\/span><\/p>\n

                                                                                                                                                                                                  First circle: Eight Ushnisha deities,<\/span><\/span>21<\/sup><\/a><\/span><\/span><\/sup> beyond them in the main directions are Akshobhya, <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Ratnasambhava, Amitabha and Amoghasiddhi, in the intermediate directions are <\/span><\/span><\/p>\n

                                                                                                                                                                                                  Lochana, Mamaki, Pandara and Tara plus four male guardians of the gates.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Second circle: In the east are the twelve bhumis,<\/span><\/span>22<\/sup><\/a><\/span><\/span><\/sup> in the south the twelve Paramita goddesses,<\/span><\/span>23<\/sup><\/a><\/span><\/span><\/sup> <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  in the west the twelve Vasita,<\/span><\/span>24<\/sup><\/a><\/span><\/span><\/sup> in the north the twelve dharani goddesses<\/span><\/span>25<\/sup><\/a><\/span><\/span><\/sup>, in the <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  gates four Pratisamvits<\/span><\/span>26<\/sup><\/a><\/span><\/span><\/sup> and in the intermediate corners Lasya, Mala, Gita and <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Nrtya.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Third Circle: Sixteen bodhisattvas in four groups in the main directions, ten Krodha deities (four <\/span><\/span><\/p>\n

                                                                                                                                                                                                  in the main directions, four in the intermediate, one above and one below) and <\/span><\/span><\/p>\n

                                                                                                                                                                                                  eight offering goddesses.<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Fourth Circle: Eight mundane directional deities (Indra, Yama and so forth)<\/span><\/span><\/p>\n

                                                                                                                                                                                                  Beyond the Fourth Circle: Fifteen Hindu gods, the nine planets, the eight naga kings, the eight <\/span><\/span><\/p>\n

                                                                                                                                                                                                  asura kings, the eight Yaksha kings<\/span><\/span>27<\/sup><\/a><\/span><\/span><\/sup> and the twenty-eight naksatra (lunar \tmansions).<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Mandala 2: Vajradhatu: Namasamgiti Manjusri [Chapter Five]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                  Central Deity: Mahavairochana who is white in color with four faces and eight hands<\/span><\/span><\/p>\n

                                                                                                                                                                                                  The rest of the deities of the mandala:<\/span><\/span><\/p>\n

                                                                                                                                                                                                    \n
                                                                                                                                                                                                  1. \n

                                                                                                                                                                                                    The \tgreat inhalation is not a production, free from utterance by speech, \tchief cause of all speech, the <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                    clarification of all words.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                    1. Goddess Sattavavajr\u012b, the letter A, the cause of mirror-like wisdom, voidness gate<\/span><\/span><\/p>\n

                                                                                                                                                                                                    <\/strong>She is \u201cnot a production<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                    <\/strong>2. Goddess Ratnavajr\u012b, the letter \u0100, the comprehension of the wisdom of equanimity, signless <\/span><\/span><\/p>\n

                                                                                                                                                                                                    gate. She is \u201cfree from utterance by speech<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                    3. Goddess Dharmavajr\u012b, the letter AM, the condition of expressing the discriminative wisdom, <\/span><\/span><\/p>\n

                                                                                                                                                                                                    wishless gate. She is \u201cchief cause of all speech<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                    4. Goddess Karmavajr\u012b, the letter AH, clarifying the all-accomplishing wisdom, non-activity gate.<\/span><\/span><\/p>\n

                                                                                                                                                                                                    She is \u201cthe clarification of all words<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                      \n
                                                                                                                                                                                                    1. \n

                                                                                                                                                                                                      \u201cHis great desire is \tan extended festival, securing the happiness of all beings; his \tgreat anger is an <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                      exalted festival, being the great enemy of all defilement.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                      5. Buddha Amitabha is \u201cgreat desire<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                      Manjusri who is the offering of Amitabha\u2019s discriminative wisdom is the first \u201cextended <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                      festival<\/strong>.\u201d Manjusri here is in the form of Namasamgiti Manjusri who is either white or <\/span><\/span><\/p>\n

                                                                                                                                                                                                      red in color, with three faces and eight hands. Bu-ston suggests that this is the form that <\/span><\/span><\/p>\n

                                                                                                                                                                                                      one visualizes oneself in when generating this mandala<\/span><\/span><\/p>\n

                                                                                                                                                                                                      6. Buddha Akshobhya is \u201cgreat anger<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                      The offering of Akshobhya\u2019s mirror-like wisdom is the second \u201cextended festival<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                        \n
                                                                                                                                                                                                      1. \n

                                                                                                                                                                                                        \u201cHis great delusion is \tan exalted festival, subduing the delusion in those with dull wit; \this great wrath <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                        is an exalted festival, the great enemy of great wrath.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                        7. Buddha Vairochana is \u201cgreat delusion<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                        The offering of Vairochana\u2019s Dharmadhatu wisdom is the first \u201cexalted festival<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                        8. Buddha Amoghasiddhi is \u201cgreat wrath<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                        The offering of Amoghasiddhi\u2019s All-Accomplishing Wisdom is the second \u201cexalted festival<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                          \n
                                                                                                                                                                                                        1. \n

                                                                                                                                                                                                          [Wayman] \tGreat offering, great clinging, driving away all clinging. Great \tdesire, great pleasure, great <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                          delight, great joy.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                          9. Buddha Ratnasambhava is \u201cgreat clinging<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                          The offering of Ratnasambhava\u2019s wisdom of equality is the first \u201cgreat offering<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                          10. Vajrasattva is \u201cgreat desire<\/strong>\u201d, inner void (adhy\u0101ma-\u015b\u016bnyat\u0101) because Vajrasattva is the <\/span><\/span><\/p>\n

                                                                                                                                                                                                          comprehension of voidness, for generating the mind of enlightenment with great desire; <\/span><\/span><\/p>\n

                                                                                                                                                                                                          longing for the characteristics of a Buddha and to serve the aim of others.<\/span><\/span><\/p>\n

                                                                                                                                                                                                          11. Vajrar\u0101ja is \u201cgreat pleasure<\/strong>\u201d, outer void because he does not release his \u201chook\u201d while there <\/span><\/span><\/p>\n

                                                                                                                                                                                                          is great pleasure that is non-fluxional (an\u0101srava)<\/span><\/span><\/p>\n

                                                                                                                                                                                                          12. Vajrar\u0101ga is \u201cgreat delight<\/strong>\u201d, inner and outer void because of repeatedly considering the <\/span><\/span><\/p>\n

                                                                                                                                                                                                          preceding two.<\/span><\/span><\/p>\n

                                                                                                                                                                                                          13. Vajras\u0101dhu is \u201cgreat joy<\/strong>\u201d, great void, while experiencing the result, like the snap of fingers.<\/span><\/span><\/p>\n

                                                                                                                                                                                                          These are the four beings in Akshobhya\u2019s family in the east.<\/span><\/span><\/p>\n

                                                                                                                                                                                                            \n
                                                                                                                                                                                                          1. \n

                                                                                                                                                                                                            \u201cOf great form and \tgreat body, with great color and grand physique, with exalted name \the is very <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                            noble, having a grand, expansive mandala.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                            14. Vajraratna, voidness of voidness, because it shines in all Buddha fields and because it <\/span><\/span><\/p>\n

                                                                                                                                                                                                            multiplies out of jewels is “great form and great body<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                            15. Vajratejas, absolute void, because the own-nature of the six colors of sunlight and because a <\/span><\/span><\/p>\n

                                                                                                                                                                                                            wisdom body is \u201cgreat color and grand physique<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                            16. Vajraketu, voidness of the constructed, because of great fame in all directions and because of coming from an ultimate gift is \u201cexalted name and noble<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                            17. Vajrah\u0101sa, voidness of the unconstructed, because it embraces an inner content and because it pervades the whole world is \u201cgrand and expansive mandala<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                            These are the four beings in Ratnasambhava\u2019s family in the south.<\/span><\/span><\/p>\n

                                                                                                                                                                                                              \n
                                                                                                                                                                                                            1. \n

                                                                                                                                                                                                              \u201cBearing the great \tsword of insight, with the great hook for defilements, he is \tforemost, greatly <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                              famous, very renowned, with great light and exalted splendor.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                              18. Vajradharma, transcendent voidness, because holding the sword of insight is discriminative <\/span><\/span><\/p>\n

                                                                                                                                                                                                              wisdom and because vajra-holding makes understood the true nature is <\/strong>\u201cbearing the <\/span><\/span><\/p>\n

                                                                                                                                                                                                              great sword of insight\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                              19. Vajrat\u012bksna, voidness of what is without beginning or end, is here the hook of (i.e., belonging <\/span><\/span><\/p>\n

                                                                                                                                                                                                              to) wisdom-j\u00f1ana which knows the true nature of defilement through change of place, <\/span><\/span><\/p>\n

                                                                                                                                                                                                              elimination and cognition (of it), so it is what knows the place is \u201cthe great hook for <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                              defilements<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                              20. Vajracakra [Vajrahetu in other texts], voidness of the undeniable, because it is the Wheel of <\/span><\/span><\/p>\n

                                                                                                                                                                                                              Dharma which does not reverse itself from maturing sentient beings and because it is all-<\/span><\/span><\/p>\n

                                                                                                                                                                                                              pervasive by turning the wheels of the seven kinds of mandala is \u201cgreatly famous, <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                              very renowned<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                              21. Vajrabh\u0101sa, voidness of ultimate substance, because of having the Dharmadhatu\u2019s light that <\/span><\/span><\/p>\n

                                                                                                                                                                                                              pervades the three realms and illuminates the streams of consciousness of sentient beings <\/span><\/span><\/p>\n

                                                                                                                                                                                                              and because free from \u201cdark\u201d speech such as double-talk and incoherent words is \u201cgreat <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                              light and exalted splendor<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                              These are the four beings in Amitabha\u2019s family in the west.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                \n
                                                                                                                                                                                                              1. \n

                                                                                                                                                                                                                \u201cBearing the grand \tillusion, he is wise, accomplishing the object [of beings in] the \tgrand illusion. <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                Delighted with the pleasure of the grand illusion, he is a conjuror of grand illusions.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                22. Vajrakarma, voidness of inherent character, because wise in the vajra action, the wondrous <\/span><\/span><\/p>\n

                                                                                                                                                                                                                Buddha offering that generates the merits of sentient beings and because (Manjusri) holds <\/span><\/span><\/p>\n

                                                                                                                                                                                                                the illusion of magical manifestations is \u201cwise, bearing grand illusion<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                23. Vajraraksa, voidness of all dharmas, because he protects while performing offerings and <\/span><\/span><\/p>\n

                                                                                                                                                                                                                protects with the mirror of the yoga path and because he performs the aim of others by <\/span><\/span><\/p>\n

                                                                                                                                                                                                                the \u201cnet of illusion\u201d is \u201caccomplishing the object, the grand illusion<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                24. Vajrayaksa, voidness of absence; since Vajrayaksa is the secret enemy, Manjusri is pleased to <\/span><\/span><\/p>\n

                                                                                                                                                                                                                pacify the hindering demons by way of an illusion, because he himself has the wondrous <\/span><\/span><\/p>\n

                                                                                                                                                                                                                action of protection is \u201cdelighted with the pleasure of the grand illusion<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                25. Vajrasandhi, voidness of absent self-existence, since Manjusri can compress everything <\/span><\/span><\/p>\n

                                                                                                                                                                                                                into a single taste, as a diamond fist, thus creating the illusion of something persisting <\/span><\/span><\/p>\n

                                                                                                                                                                                                                is \u201cconjuror of grand illusions<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                These are the four beings in Amoghasiddhi\u2019s family in the north.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                36. <\/strong>[Wayman] Best as a great patron. Foremost bearer of great morality. Steadfast as a bearer of great <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                forbearance. Enterprise of great striving.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                26. L\u0101sy\u0101, who donates to the Buddha with faith and donates to the sentient beings with <\/span><\/span><\/p>\n

                                                                                                                                                                                                                generosity is \u201cbest as a great patron<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                27. M\u0101l\u0101, of the three kinds of morality, keeps the vows of body, speech and mind is \u201cforemost <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                bearer of great morality<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                28. G\u012bt\u0101, of the three kinds of forbearance, forbears, bears up the profound meaning is \u201csteadfast <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                as a bearer of great forbearance<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  \n
                                                                                                                                                                                                                1. \n

                                                                                                                                                                                                                  Nrty\u0101, \tenthusiastically promoting the root of supramundane virtue is \t\u201centerprise of great <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                  striving<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  The four secret goddesses (as the first four paramitas of d\u0101na, \u015bila, ks\u0101nti and v\u012brya)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  37. \u201cPresent in exalted meditation and concentration, bearing the body of great insight, he is great <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                  strength, great means; his is aspiration and j\u00f1ana ocean.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                  30. Vajrapusp\u0101 dwells in the supramundane meditation without any straying is \u201cpresent in <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                  exalted meditation<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  31. Vajradh\u016bp\u0101, bearing the body of all dharmas analyzed by transcendent insight is \u201cthe body of <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                  great insight<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  32. Vajralok\u0101, because her means are not weak and because she has all the necessary means for <\/span><\/span><\/p>\n

                                                                                                                                                                                                                  fulfilling the expectations of sentient beings is \u201cgreat strength, great means<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  33. Vajragandh\u0101, because she opposes all bad wishes by her right aspiration is \u201caspiration and <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                  j\u00f1ana ocean<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  The four secret goddesses (as the final six paramitas of dhy\u0101na, praj\u00f1\u0101, bala, up\u0101ya, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                  pranidh\u0101na and j\u00f1\u0101na)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                  [Note: The Namasamgiti <\/em>has no verse for the four gatekeepers who are Vajranku\u015ba (Vajra Hook), Vajrap\u0101\u015ba (Vajra Noose), Vajrasphota (Vajra Chain) and Vajrave\u015ba (Vajra Bell). The text proceeds with enumerating the sixteen bodhisattvas]<\/span><\/span><\/p>\n

                                                                                                                                                                                                                    \n
                                                                                                                                                                                                                  1. \n

                                                                                                                                                                                                                    \u201cUnlimited in \tloving-kindness, greatly compassionate and most intelligent, with \tgreat insight and <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                    grand intellect, he is great in means with profound performance.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                    34. Maitreya who treats all sentient beings as though he were their mother and no matter how <\/span><\/span><\/p>\n

                                                                                                                                                                                                                    numerous those beings, he treats them as though they were an only child is \u201cUnlimited in <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                    loving-kindness<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                    35. Manjusri, performing the aim of sentient beings with great compassion impartially, with the <\/span><\/span><\/p>\n

                                                                                                                                                                                                                    best mind that is non-dual is \u201cgreatly compassionate\u201d<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                    36. Gandhahasti (Perfume Elephant), whose insight transcendently analyzes all the dharmas [or <\/span><\/span><\/p>\n

                                                                                                                                                                                                                    whose lofty intellect shows compassion] is \u201cmost intelligent, with great insight<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                    37. J\u00f1\u0101naketu, whose great means is perfect j\u00f1ana, whose great deed is wise is [or wise in means <\/span><\/span><\/p>\n

                                                                                                                                                                                                                    of taming the beings according to whether their faculty is superior, middling or inferior] <\/span><\/span><\/p>\n

                                                                                                                                                                                                                    is \u201cgreat in means with profound performance<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                    These are the four bodhisattvas associated with Akshobhya in the east.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                      \n
                                                                                                                                                                                                                    1. \n

                                                                                                                                                                                                                      [Wayman] Empowered \twith great magical ability. Great impetus, great speed. Majestically <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                      powerful, renowned. Forward thrust with great power.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                      38. Bhadrap\u0101a (Good Protection), using magical ability of bodily parts such as with the nail of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                                      big toe dominating Brahma\u2019s battleground is \u201cEmpowered with great magical ability<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                      39. S\u0101garamati (Oceanic Mind) \u201cgreat impetus<\/strong>\u201d because of the fierce impetus of j\u00f1ana; \u201cgreat <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                      speed<\/strong>\u201d because passing through the many world-realms as a Buddha offering.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                      40. Aksayamati (Inexhaustible Mind) \u201cmajestically powerful<\/strong>\u201d because of fulfilling the <\/span><\/span><\/p>\n

                                                                                                                                                                                                                      collections of merit and wisdom of worldlings, disciples and self-enlightened ones; <\/span><\/span><\/p>\n

                                                                                                                                                                                                                      \u201crenowned<\/strong>\u201d because of fulfilling the collections of merit and wisdom of the Buddha.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                      41. Pratibh\u0101nak\u016bta (Heaped-up Eloquence) because the ten powers and the rest, domineer the <\/span><\/span><\/p>\n

                                                                                                                                                                                                                      disciples is \u201cforward thrust with great power<\/strong>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                      These are the four bodhisattvas associated with Ratnasambhava in the south.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                        \n
                                                                                                                                                                                                                      1. \n

                                                                                                                                                                                                                        \u201cSplitter of the vast \tgreat mountain of existence, being Mahavajradhara he is \tindestructible. Being <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                        very fierce and very terrible, he creates fear in the very ferocious.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                        42. Mah\u0101sth\u0101mapr\u0101pta (Who is Mature in Great Power) since the great mountain consists of the <\/span><\/span><\/p>\n

                                                                                                                                                                                                                        impervious five grasping aggregates and Manjusri, mature in right nature, shatters \u201cthe <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                        vast great mountain of existence<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                        43. Sarv\u0101p\u0101ya\u00f1jaha (Banishment of All Misfortune) because misfortune is itself stout and for its <\/span><\/span><\/p>\n

                                                                                                                                                                                                                        banishment, one needs Manjusri\u2019s stout vajra of entirely good wisdom which cannot be <\/span><\/span><\/p>\n

                                                                                                                                                                                                                        broken into two as the apprehender and the apprehended is \u201cMahavajradhara he is <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                        indestructible<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                        44. Sarva\u015bokatamonirgh\u0101tamati (Mind that has Removed All Sorrow and Darkness) is \u201cvery <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                        fierce<\/strong>\u201d because of a fierce manifestation to candidates difficult to tame; \u201cvery terrible<\/strong>\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                                        because taming by a sham of wrath.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                        45. J\u0101lin\u012bprabha (Ensnaring Light) because of being frightful to the three gods who are great <\/span><\/span><\/p>\n

                                                                                                                                                                                                                        fears, namely, the realm above is frightened by Brahma; the realm upon the earth, by <\/span><\/span><\/p>\n

                                                                                                                                                                                                                        Mah\u0101deva (\u015aiva), the realm below by Vishnu, he \u201ccreates fear in the very ferocious<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                        These are the four bodhisattvas associated with Amitabha in the west.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          \n
                                                                                                                                                                                                                        1. \n

                                                                                                                                                                                                                          \u201cBeing highest with \tmahavidy\u0101s, he is the protector; being highest with mahamantras, he \tis the guide. <\/strong><\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                          Having mounted to the practice of the Great Vehicle, he is highest in the practice of the Great <\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Vehicle.<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          46. The youthful Candraprabha (Moonlight) because he is \u201cwith mahavidy\u0101s<\/strong>\u201d, protects sentient <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          beings and \u201chighest<\/strong>\u201d means the Vajrayana.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          47. Amitaprabha (Immeasurable Light) because he is \u201cwith mahamantras<\/strong>\u201d, demonstrates on the <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          basis of knowing the diverse faculties of sentient beings as well as the makeup of their <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          defilements and \u201chighest<\/strong>\u201d means the Vajrayana.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          48. Gaganaga\u00f1ja (Treasury of the Sky) because this is the Mahayana route to the goal, he has <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          \u201cmounted to the practice of the Great Vehicle<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          49. Sarvanivaranaviskambhi (Dispeling All Obscurations) because this is the Vajrayana kind of <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mahayana and because you Manjusri are Sarvanivaranaviskambhi [as you are the other <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          bodhisattvas], you are \u201chighest in the practice of the Great Vehicle<\/strong>.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          These are the four bodhisattvas associated with Amoghasiddhi in the north.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mandala 3: Dharmadhatu Wisdom [Chapter Six]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Central Deity: Amoghasiddhi<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Form of Manjusri: Arapacana (also known as Sadyonubhava) from the syllable A<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          First Circle of Deities: J\u0101lin\u012bkum\u0101ra (also S\u016bryaprabha) from RA in front<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Candraprahbha from PA in the back<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Ke\u015bin\u012b from CA to the right<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Upake\u015bin\u012b from NA to the left<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mandala 4: Mirror-Like Wisdom [Chapter Seven]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Central Deity: Vajrah\u016bmk\u0101ra (or Trailokyavijaya or Vajrabhairava)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Form of Manjusri: Arapacana (or possible Sthiracakra) Theoretically Wayman says it should be <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Duhkhaccheda (Destroyer of Suffering) as this is the form of Manjusri associated with <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Akshobhya who is the Lord of the Mirror-like Wisdom.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          The Ten Krodha deities (under the different names of) Vajradanda, Anal\u0101rka, Vajrosn\u012bsa, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Vajrakundal\u012b, Vajrayaksa, Vajrak\u0101la, Vajrabh\u012bsana, Usn\u012bsa and Vajrap\u0101t\u0101la in the four <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          main and intermediate directions and above and below respectively.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mandala 5: Discriminative Wisdom [Chapter Eight]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Central deity: Amitabha<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Form of Manjusri: V\u0101disimha (Wayman states that theoretically it should be Vajrat\u012bksna who is <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          associated with Amitabha or Vajrar\u0101ga)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          First Circle of Deities: The Five Dhyani Buddhas<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Second Circle of Deities: The bodhisattvas Maitreya, Manjusri, Gandhahasti, J\u00f1\u0101naketu, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Bhadrap\u0101la, S\u0101garamati, Aksayamati, Pratibh\u0101nak\u016bta, Mahasth\u0101mapr\u0101pta, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Sarv\u0101p\u0101ya\u00f1jaha, Sarva\u015bokatamonirghatamati, J\u0101liniprabha, Candraprabha, Amitaprabha, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Gaganaga\u00f1ja and Sarvanivaranaviskambhi.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mandala 6: The Wisdom of Equality [Chapter Nine]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Central Deity: V\u0101dir\u0101j<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Form of Manjusri: V\u0101g\u012b\u015bvara<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          First Circle of Deities: Sudhanakum\u0101ra to the right, Yam\u0101ri to the left, Suryaprabha in front and <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Candraprabha in back.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Second Circle of Deities: Vairochana, Ratnasambhava, Amitabha and Amoghasiddhi in the main <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          directions starting in the east and in the intermediate directions Lochana, Mamaki, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Pandara and Tara.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mandala 7: All-Accomplishing Wisdom [Chapter Ten]<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Central Deity: Vajrasattva as Manjuvajra<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Form of Manjusri:<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          First Circle of Deities: In the main directions Yamantaka (E), Prajnataka (S), Padmataka (W) and <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Vighnantaka (N), in the intermediate directions Takkir\u0101ja (SE), N\u012bladanda (SW), <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Mah\u0101bala (NW) and Acala (NE) with Usn\u012bsacakravarti (above) and Sumbhar\u0101ja (below).<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Second Circle of Deities: Vairochana, Ratnasambhava, Amitabha and Amoghasiddhi in the main <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          directions starting in the east and in the intermediate directions Lochana, Mamaki, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Pandara and Tara.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Third Circle of Deities: Offering goddesses R\u016bpavajra (SE), \u015aabdavajra (SW), Gandhavajra <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          (NW), Rasavajra (NE), Spar\u015bavajra (north of the eastern door) and Dharmadhatuvajra <\/span><\/span><\/p>\n

                                                                                                                                                                                                                          (south of the eastern door)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          The <\/strong>Namasamgiti <\/strong><\/em>and the <\/strong>Vimalaprabha<\/strong><\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Verses 28-41 cited Pg. 1390 of Chapter Five and whole text cited on pages 1390-1392.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Verse of<\/span> Page of mention<\/span> Context of the verse in the <\/span>Vimalaprabha<\/span><\/em> <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Namasamgiti<\/span> in <\/span>Vimalaprabha<\/span><\/em><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          1-16 \tPg. 329 Chap.1\t\u201cIt is well known from the <\/span>Namasamgiti<\/span><\/em> that Vajrapani <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          requested the M\u0101y\u0101j\u0101la<\/em>\u201d<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          11c\tPg. 246 Chap. 1\t\u201cFrom this statement of the Bhagavan, we know that it is not the precept of the Tathagata that, \u2018Even those who create sinful <\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          karma after having entered the Mantrayana will obtain the result of Buddhahood in this life.\u2019\u201d<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                          12-14\tPg. 277 Chap.1\t\u201cBecause of this statement requesting the Namasamgiti<\/em>, we know that all Tathagatas teach the Mantrayana.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          15\tPg. 1299 Chap.5\tOne is not to teach the use of the five nectars to the uninitiated<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          16ab\tPg. 272 Chap.1\tVajrapani as the Master of the Secret<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          19cd\tPg. 272 Chap.1\tVajrapani as the esoteric leader of great power<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          22b\tPg. 272 Chap.1\tVajrapani as the esoteric leader of [the Yakshas]<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          28-29\tPg. 345 Chap.1\tThe vajrayoga is described in the Vajradhatu Mandala ChapterPg. 416\t\tThe definitive meaning of mantra<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          28a\tPg. 1258 Chap.5\t\u201cKalachakra, the Bhagavan is the place of the supremely indestructible\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          35ad\tPg. 297 Chap.1\tShakyamuni Buddha was enlightened before appearing in India<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          37 Pg. 1306 Chap.5\tA description of the great mandala holder<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          41\tPg. 345 Chap.1\tThe end of the Vajradhatu Mandala Chapter (Related to 28-29)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          43-44\tPg. 1310 Chap.5\t\u201cHence the yogi whose thoughts are truly purified is said by the Bhagavan to be a bodhisattva\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          45-47\tPg. 431 Chap.1\t\u201cA brief account of the vajra body\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          53\tPg. 1264 Chap.5\t\u201cSo, according to the Tathagata\u2019s statement, the imaginative meditation and self-consciousness on the part of the vajra being, re not to be practiced by the yogi who has resorted to the truthof the ultimate objective\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          54\tPg. 348 Chap.1\tOnly the Buddha is the Omniscient One<\/span><\/span><\/p>\n

                                                                                                                                                                                                                          Pg. 1282 Chap. 5\t\u201cHence according to the Tathagata\u2019s statement, a sentient being\u2019s body is not the Buddha\u2019s Emanation Body\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                            \n
                                                                                                                                                                                                                          1. \n

                                                                                                                                                                                                                            Pg. \t1212 Chap.5\t\u201cThus the specification about the characteristics of \tknowledge and the body in the Namasamgiti<\/em>\u201d<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                            Pg. 1264\t\t\u201cTherefore, imaginative meditation for the purpose of the perfection of Mahamudra is not to be undertaken by the yogin\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                            56 \tPg. 1284 Chap.5\t\u201cHence,\u2026, the one lacking merit and knowledge does not become a Buddha through the effect of the practice of <\/span><\/span><\/p>\n

                                                                                                                                                                                                                            meditation on the imagined form\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                            61-63 \tPg. 1285 Chap.5\t\u201cthe limited body is not the Buddha\u2019s body\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                            61b, 62a, 63a Pg.1232 Chap.5\tThe practice of the daytime yoga<\/span><\/span><\/p>\n

                                                                                                                                                                                                                            66d-67\tPg. 343 Chap.1\tThere are six families due to the divisions of the aggregates and elements<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              \n
                                                                                                                                                                                                                            1. \n

                                                                                                                                                                                                                              Pg. \t353 Chap.1\t\u201cThe Eye of Spreading Lotus Petals (Verse 1), the true, \tperfect Buddha, the Bhagavan, is separate from form.\u201dPg. 1351 Chap.5\t\u201cHence, because of lack of absorption in the vajra, those who are absorbed in trifling deities do not become providers of the fruit of Buddhahood\u201d<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                              77-79 \tPg. 1214 Chap.5\t\u201cThe void intrinsic state is voidness, in this regard without past and future, it is to be known as void, its perception is existence, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                              voidness, deep and noble, since past and future are lacking, deep, through past and future perceiving, noble\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              Pg. 1273\t\t\u201cJust as the Bhagavan with many emanation bodies,\u2026,\u00a0 imultaneously accomplishes the goals of sentient beings, <\/span><\/span><\/p>\n

                                                                                                                                                                                                                              likewise the yogi is not able to accomplish the goals of sentient beings with these indicated practices because of the fact that <\/span><\/span><\/p>\n

                                                                                                                                                                                                                              they are indicated\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              85 \tPg. 1280 Chap.5\t\u201cHence, according to the Bhagavan\u2019s statement, the yogi does not become omniscient by the power of meditation on <\/span><\/span><\/p>\n

                                                                                                                                                                                                                              imagined forms\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              87 \tPg. 350 Chap.1\t\u201cThe Buddha is liberated from all residue (non-abiding nirvana)\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              Pg. 1344 Chap. 5\t\u201cHence, for the completely perfected Buddha, nirvana is free of the remains of attributes and free of taking sides\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              89\tPg. 1163 Chap.5\tThe relationship between the junctions of day and night and the number of faces and\/or hands of the deities, \u201cthe rule specific <\/span><\/span><\/p>\n

                                                                                                                                                                                                                              for time\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              93c-94b\tPg. 343 Chap.1\tThe five families are related to the five elements and aggregates<\/span><\/span><\/p>\n


                                                                                                                                                                                                                              \n<\/span>\n<\/p>\n

                                                                                                                                                                                                                              96-98\tPg. 1315 Chap.5\t\u201cthe Tathagata\u2019s knowledge is self-knowable, knowing the intrinsic nature of all dharmas, free of conceptualization, free <\/span><\/span><\/p>\n

                                                                                                                                                                                                                              of the senses\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              99\tPg. 351 Chap.1\t\u201cThe true, perfect Buddha is beyond the consciousness reality\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              100ab\tPg. 277 Chap.1\t\u201cThe word \u2018adi\u2019 means without beginning or termination\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              108-109\tPg. 461 Chap.1\t\u201cThe division of the vowels of the sun\u2019s daily motion by means of the passages\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              109a\tPg. 1240 Chap.5\tThe result of \u201cthe cessation of the twelve limbs [of dependent origination], by the dissolution of the prana\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              Also, \u201cthe stoppage of the semen in the sixteen digits\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              109-111\tPg. 340-41 Chap.1\tIn these verses \u201cThe Tathagata clearly proclaimed the vajrayoga\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                              110-111\tPg. 1320 Chap.5\t\u201cThe purified knowledge of the supremely indestructible was described by the Bhagavan in the Namasamgiti\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                \n
                                                                                                                                                                                                                              1. \n
                                                                                                                                                                                                                                  \n
                                                                                                                                                                                                                                1. \n

                                                                                                                                                                                                                                  Pg. \t\t1303-04 Chap.5\tThe yogi practices \u201ca union of wisdom and means\u201d 132ab & 133a
                                                                                                                                                                                                                                  \n<\/span><\/span><\/p>\n<\/li>\n

                                                                                                                                                                                                                                2. \n

                                                                                                                                                                                                                                  Pg. 284 Chap.1\t\u201cThe twelve truths of the Buddhas are unobscured because they have stopped the twelve factors [of dependent origination]\u201d<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                                  133a\tPg. 1122-23 Chap.5\t\u201cby blocking the sixteen digits of the moon, there are the sixteen cremation grounds. Thus (133a) by stopping of the eight <\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  portions of the day, the eight goddesses\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  Pg. 1239\t\t\u201cIn this way, the knowledge-vajra, located in the three worlds, from the purified body of the Lord<\/strong>, from the vajra <\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  <\/strong>being, is divided into the sixteen divisions of joy\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  133b\tPg. 285 Chap.1 \tThe sixteen realities<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  133\tPg. 1240 Chap.5\tThe result of \u201cthe cessation of rajas\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  135cd\tPg. 419 Chap. 1\t\u201cHere in the mantra system, the Bhagavan said that a mantra\u00a0 adept is emancipated by means of the three vehicles and abides <\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  in the result of the single vehicle.\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  142b\tPg. 1208 Chap.5\t\u201cthrough the dissolution of the waking state, in the forehead [chakra], the spotless Emanation Body is the [great gem<\/strong>]\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  144c\tPg. 1157 Chap.5\t\u201cThe void is five-fold<\/strong>, because of the statement (144c)\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  Pg. 1258\t\tThe verse is \u201cin praise of the knowledge about performance of\u00a0 religious duty\u201d <\/span><\/span><\/p>\n

                                                                                                                                                                                                                                  144cd\tPg. 416 Chap.1\tThe definitive meaning of mantra (symbols)<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    \n
                                                                                                                                                                                                                                  1. \n

                                                                                                                                                                                                                                    Pg. \t1318 Chap.5\tThe verse is \u201cthe praise of the knowledge of one who\u2019sperformed their duty\u201d<\/span><\/span><\/p>\n<\/li>\n<\/ol>\n

                                                                                                                                                                                                                                    Pg. 346 Chap.1\t\u201cHe (the Buddha) proclaimed the subject that consists of the six families by means of the fourteen syllables\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Pg. 346 Chap.1\t\u201cHe (the Buddha) proclaimed the subject that consists of the six families by means of the fourteen syllables\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    145b\tPg. 285 Chap.1\t\u201cThe sixteen realities of the Buddhas are unobscured because they hold half of a half of the sixteen drops\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    155\tPg. 1315 Chap.5\t\u201cThus the specification about the characteristics of knowledge and the body in the Namasamgiti<\/em>\u201d<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Note: This list is incomplete given that the Fifth Chapter has only been partially translated<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Bibliography<\/strong><\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Bhattacharya, B. The Indian Buddhist Iconography<\/em>: Firma K. L. Mukhopadhyay, Calcutta, 1968.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Davidson, Ronald M. \u201cThe Litany of Names of Manjusri\u201d in Tantric and Taoist Studies in Honour of Professor R. A. Stein, Vol. I<\/em>, M\u00e9langes Chinois et Bouddhiques, no. 20. Brussels, 1981.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Hartzell, James F, Tantric Yoga: A Study of the Vedic Precursors, Historical Evolution, Literatures, Cultures, Doctrines and Practices of the 11<\/em>th<\/em><\/sup> Century Ka\u015bm\u012bri \u015aaivite and Buddhist Unexcelled Tantric Yogas<\/em>, Doctoral Dissertation, Columbia University, 1997.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Newman, John, The Outer Wheel of Time: Vajrayana Buddhist Cosmology in the Kalachakra Tantra<\/em>, Doctoral Dissertation, University of Wisconsin, 1987.<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Tribe, Anthony, \u201cManjusri and \u2018The Chanting of Names\u2019: Wisdom and Embodiment in an Indian Mahayana Buddhist Text\u201d in <\/span><\/span>Indian Insights: Buddhism, Brahmanism and Bhakti<\/em><\/span><\/span>\u201d<\/span><\/span> <\/span><\/span><\/strong>Edited by Peter Connolly and Sue Hamilton<\/span><\/span><\/span><\/strong>: <\/strong><\/span><\/span>Luzac Oriental, London, 1997.<\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    {Anthony Tribe\u2019s doctoral dissertation is on Vil\u0101savajra\u2019s commentary on the Namasamgiti but I have been unable to obtain a copy of it]<\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    Wayman, Alex Chanting the Names of Manjusri<\/em>: Shambala, Boston, 1985.
                                                                                                                                                                                                                                    \n<\/span><\/span>\n<\/p>\n

                                                                                                                                                                                                                                    <\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    1<\/a> Smrti apparently intends the three of the Sr\u012bm\u0101l\u0101dev\u012bsimhan\u0101da \tSutra<\/em>: the illustrious Dharmadhatu womb, the Dharmakaya embryo \tand the essential of supramundane dharma and the essential of the \tintrinsically pure dharma.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    2<\/a> Smrti states that the ten mental images are from Vasubandhu and \tWayman lists the ten as: 1) Singleness, 2) Causality, 3) Experience, \t4) Agency, 5) Independence, 6) Dominance, 7) Permanence, 8) The \tdefiled and purification, 9) The yogic state and 10) The state of \tbeing non-liberated or liberated. [Wayman notes that the \tMadhy\u0101ntavibh\u0101ga<\/em> says these are \u201cself\u201d-views, operating \tby way of the personal aggregates.] Smrti states that the ten goals \tare the ten realities (tattva) of the Madhy\u0101ntavibh\u0101ga<\/em>: 1) \tBasic reality, 2) Of characteristics, 3) Against waywardness, 4) \tConsisting of cause and effect, 5) Either gross or fine, 6) Accepted \treality, 7) Reality of purification scope, 8) Of inclusion, 9) Of \tdifferentiation and 10) Reality of skill.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    3<\/a> An ankusa is actually an elephant goad often held by Ganesa and \tIndra that symbolizes discrimination, which can pierce through \tdelusions.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    4<\/a> From the story of Shiva swallowing the poison created from the god\u2019s \tchurning the ocean for the elixir of immortality.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    5<\/a> \u015ar\u012bvasta (Beloved of Fortune) is a lock of golden hair on the left \tbreast of Vishnu that represents the source of the natural world. \tWhy this bodhisattva would hold it in his hand is unknown to me.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    6<\/a> There is controversy over the meaning of the term pa\u00f1cac\u012braka as \tit either refers to five locks of hair or a five-peaked crown. \tManjusrimitra says, \u201cHaving his hair locks in the manner of a \tyouth, he is called pa\u00f1cac\u012braka. Vil\u0101savajra considers the term \tto refer to the five-headed form of Manjusri as the Adibuddha.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    7<\/a> After completing their course of religious studies, students were \tcalled snatakas or graduates. After completing their studies, the \tnow snatakas took a ritual bath.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    8<\/a> After receiving their second adolescent initiation, brahmin youths \twear a waist string of three-ply munja grass and were expected to \tmove in with their teacher.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    9<\/a> Santata is defined as incessant devotional activity with faith and \tlove.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    10<\/a> Sudar\u015bana (Beautious Sight) is the name of the six-spoked wheel \theld by Vishnu.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    11<\/a> A tilaka consists of markings on the devotee\u2019s forehead that shows \twhich deity the devotee practices.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    12<\/a> Sarasvat\u012b (Flowing One) is the consort of Brahma and is the Goddess \tof Speech representing a union of power and knowledge.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    13<\/a> The actual term is vidy\u0101, which is a feminine aspect of mantra.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    14<\/a> Newman gives this second commentary for this verse but does not \tidentify it as being different than Buston.<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    \n

                                                                                                                                                                                                                                    15<\/a> N\u0101tha means refuge or protector.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    16<\/a> One crore equals ten million.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    17<\/a> Vemacitra (Bright Loom) is another name for Pramatha (Tib. \t‘Joms-byed), “The Destroyer,” the Sanskrit name of the \tleader of the asuras.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    18<\/a> Brhaspati is the teacher of the gods also identified with the planet \tJupiter.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    19<\/a> S<\/span>ruti texts are considered divine revelation, heard and \ttransmitted by earthly sages<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    20<\/a> Wayman places these in a Chapter Twelve prior to the concluding \tverses while Davidson includes it as part of the prose section which \tI have not included as it is not quoted in the Vimalaprabha<\/em> and is widely accepted as not part of the original text.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    21<\/a> In the Nispannayog\u0101val\u012b <\/em>these are: Vajrosnisa, Ratnosnisa, \tPadmosnisa, Vi\u015bvosnisa, Tejosnisa, Dhvajosnisa, Tiksnosnisa and \tChhatrosnisa.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    22<\/a> In the Nispannayog\u0101val\u012b <\/em>these are: Adhimukticary\u0101, \tPramudit\u0101, Vimal\u0101, Prabh\u0101kari, Arcismati, Sudurjay\u0101, Abhimukhi, \tD\u016brangam\u0101, Acal\u0101, S\u0101dhumati, Dharmamegh\u0101 and Samantaprabh\u0101<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    23<\/a> In the Nispannayog\u0101val\u012b <\/em>these are: Ratnap\u0101ramit\u0101, \tD\u0101nap\u0101ramit\u0101, \u015ailap\u0101ramit\u0101, Ks\u0101ntip\u0101ramit\u0101, Viryap\u0101ramit\u0101, \tDhy\u0101nap\u0101ramit\u0101, Praj\u00f1\u0101p\u0101ramit\u0101, Up\u0101yap\u0101ramit\u0101, \tPranidh\u0101nap\u0101ramit\u0101, Balap\u0101ramit\u0101, J\u00f1\u0101nap\u0101ramit\u0101 and \tVajrakarmap\u0101ramit\u0101.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    24<\/a> In the Nispannayog\u0101val\u012b <\/em>these are: \u0100yurva\u015bit\u0101, \tCittava\u015bit\u0101, Parisk\u0101rava\u015bit\u0101, Karmava\u015bit\u0101, Upapattiva\u015bit\u0101, \tRddhiva\u015bit\u0101, Adhimuktiva\u015bit\u0101, Pranidh\u0101nava\u015bit\u0101, J\u00f1\u0101nava\u015bit\u0101, \tDharmava\u015bit\u0101, Tathat\u0101va\u015bit\u0101 and Buddhabodhiprabh\u0101-Va\u015bit\u0101<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    25<\/a> In the Nispannayog\u0101val\u012b <\/em>these are: Sumati, Ratnolk\u0101, \tUshnishavijay\u0101, M\u0101r\u012b, Parna\u015babar\u012b, J\u0101ngul\u012b, Anantamukh\u012b, \tCund\u0101, Praj\u00f1\u0101vardhan\u012b, Sarvakarm\u0101varanavi\u015bodhan\u012b, \tAksayaj\u00f1\u0101nakaranda and Sarvabuddhadharma-Kosavat\u012b.<\/span><\/p>\n<\/div>\n

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                                                                                                                                                                                                                                    26<\/a> In the Nispannayog\u0101val\u012b <\/em>these are: Dharma Pratisamvit, \tArtha Pratisamvit, Nirukti Pratisamvit and Pratibh\u0101na Pratisamvit<\/span><\/p>\n<\/div>\n

                                                                                                                                                                                                                                    <\/span><\/p>\n

                                                                                                                                                                                                                                    27<\/a> P\u016brnabhadra, M\u0101nibhadra, Dhanada, Vai\u015bravana, Civikundal\u012b, \tKelim\u0101l\u012b,, Sukhendra and Calendra.<\/span><\/p>\n

                                                                                                                                                                                                                                    http:\/\/kalachakranet.org\/teachings\/
                                                                                                                                                                                                                                    \n<\/a><\/span><\/span><\/span><\/span><\/p>\n

                                                                                                                                                                                                                                    <\/span><\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

                                                                                                                                                                                                                                    Study Guide to te Namasamgiti With Reference to the Vimalaprabha<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[86],"tags":[],"_links":{"self":[{"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=\/wp\/v2\/posts\/3525"}],"collection":[{"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=3525"}],"version-history":[{"count":4,"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=\/wp\/v2\/posts\/3525\/revisions"}],"predecessor-version":[{"id":3529,"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=\/wp\/v2\/posts\/3525\/revisions\/3529"}],"wp:attachment":[{"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=3525"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=3525"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.sangye.it\/altro\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=3525"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}