Sarva Rahasya Tantra

Author(s): Alex Wayman
Publisher: Alex Wayman
Catalog link: https://jainqq.org/explore/269565/1

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THE SARVARAHASYATANTRA
By Alex Wayman, Columbia
In Tibetan tradition, the Sarvarahasyatantra is an "Explanatory Tantra" on the side of "means" (upaya, Tib. thabs) of the Yogatantra, first section, Tathāgata-kula ("family of the Tathāgatas," five in number). The basic tantra of the Yogatantra is called Tattvasamgraha. It is the first section of this tantra that is being explained; and it is noteworthy that precisely this part of the basic tantra happens to be very important to the Shingon sect of Japan, since it goes with the Vajradhātu-mandala, one of the two "mandara" of the Shingon. In fact, this Sarvarahasyatantra includes explanations for each of the thirty-seven deities of the Vajradhātu-mandala. Indeed, this explanatory tantra clarifies the meaning of the word tattva ("reality") of the title Tattyasamgraha in three ways: 1) the thirty-seven deities; 2) the parts of the mandala, for example, the corners, gates, and so on; 3) mudra, in the sense of correlating human and divine natures. The Sarvarahasyatantra is of special interest to the present writer as showing the nature of an "explanatory tantra," and yet being sufficiently brief to be exposed in a paper of the present size.
The Sarvarahasyatantra consists of 201 verses plus four mantras. Fortunately, Ratnākaraśānti (called also Sānti-pā) has written a commentary on it that was translated into · Tidetan, but neither the Tantra nor its commentary is extant in original Sanskrit. The history of this Tantra is obscure; it may well have been composed along with the Tattvasamgraha in the eighth century, A. D., if not earlier. So far I know of only one citation of the, Tantra in an extant Sanskrit text, namely, verse no. 45, in the Pra. di poddyotana commentary on the Guhyasamājatantra. Näro-pā, in his Hevajratan
1 My article, "Received Teachings of Tibet and Analysis of the Tantric Canon," was first pub lished in Indo-Asian Studies, Part I (New Delhi, 1962); and reprinted in The Buddhist Tantras; Light on Indo-Tibetan Esotericism (New York, 1973), where the relevant information is on p.236
under "Yoga-tantra". 2 Cf. Alex Wayman, Yoga of the Guhyasamajat antra (Delhi, 1977), pp.305-306, with Sanskrit : hțdayasthā mahādevi yogino yogavāhini / janani sarvabuddhānām vajradhātvisvarī smộtā //

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Alex Wayman tra commentary, cites twelve verses from the Sarvarahasya, namely, 15-16, 53-55, 78-82, 112–113. Accordingly, I have added an index of the first Tidetan verse lines, hence 201, to help in tracing out other citations.
Following is the contents information (Kanjur-Tanjur references are to the Ja. photo edition, Vols. 5 and 76): Chapter title
Verse no. Kanjur Tanjur I. Mind like the wish-granting jewel
56—5—-1 1-1-5 II. The leader
56-5-8 24-3-3 III. Non-two wisdom and reality wisdom
57–1–5 4—3—5 IV. Reality of the four mudra
57–2-3 5—5—7 V. Five manifest enlightenments
57–3-5 6-4-7 VI. Samadhi-wisdom
57—4—4 7—3—5 VII. Firming the mind in sentient realms
57—5—3 8-1-4 VIII. Other dharmas
58–1–3 8-4-2 IX. Reality of the deities
58-1-7 9-1-2 X. Reality of the deities (goddesses and gatekeepers) 101 58—3—7 11-3-1 XI. Sixteen symbols
114 58—4-8 12–1-2 XII. Reality of the mandala
118
58—5—3 12–1–7 XIII. The seals (mudra)
131 59–1–4 12—3—3 XIV. The five external mandalas
164 59–4–6 13–4–7 XV. Goddesses in charge of magical rites
184 60-146 14–4–1 XVI. Secrecy of the Tantra
197
60-2-8 14-5-6
As an explanatory Tantra the Sarvarahasya stresses the attaining of enlightenment. by way of the Yogatantra; chapters I, II, III, V, VI, VIII, expose this topic. Subservient to the topic is the theory of mudra, the correlation of human and divine natures, in chapters IV, VII, XIII, XV. The topic of mandala is treated in four chapters, IX, X, XII, XIV; of them, IX, X, on the Vajradhātu-mandala ; and XII, XIV, in a manner for the whole Yogatantra. Besides, in chaper XI the Tantra explains sixteen symbols, such as padma ("lotus"); and in XVI the meaning of secrecy and inferentially also the title Sarvarahasya (Tib. thams cad gsan ba) as "all that is secret". Since Rahasya stresses "means", the secrecy is along this side, not on the side of "insight" (prajña).
3 Nāro-pāda, Vajrapada-sara-samgraha-panjika, PTT, Vol. 54, cites verses 15-16 at 19-2-6; 5355 at 19-2-7; 78-82 at 39-4-2; 112-113 at 25-2-3. However, these are independent translations of the verses compared to the official Kanjur version; and Nāro-pa's citations have a few apparent corruptions.

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523 While a number of Kanjur editions of the Sarvarahasya is available, I used only the Peking edition which is quite satisfactory, having only a few obvious printing errors; and which is consistent with the commentary, consulted throughout, also in the Peking edition of the Tanjur. For the Peking editions, there is the Japanese photo edition (PTT), which I also employ for some other works. The Kanjur text is catalogued as Sarvara. hasyo nāma tantra-rājā, PTT, Vol. 5, from p. 56–5–1 to 60-3--5, in the Tibetan translation by Padmakāravarman and Rin-chen-bzan-po. The Tanjur commentary is catalogued as Sri-sarvarahasya-nibandha-rahasya-pradipa-nāma, PTT, Vol. 76, from p. 1--1-1 to 15-3-1, translated by the same two.
SARVARAHASYA-TANTRA*
Homage to the Bhagavat Jñanasattva
I. Mind like the wish-granting jewel. (1) /'byun Ina ñid kyis Ina yi bdag ñid (1) Certainly the men who observe the can /
body by way of the five elements gain */ mi rnams lus nes par mthon ba dag / mastery of the five. And having contem/ ran sems rab tu sgoms par gyur na plated their own mind, certainly their ni /
contemplation of a given thing there, / dños der sgoms pas nes par sans leads to Buddhahood.
rgyas 'gyur // (1) "five elements" : earth, water, fire, wind, and space that are the root of the
diverse sufferings generated by action (karma) and deefilement (klesa). "mind”: that
is like the wish-granting jewel (cintamani). (2) / rań śes gsan ba dam pa ni/ (2) The sublime secret of their own wis
sans rgyas ye ses bla med de / dom is the incomparable Buddha wisdom, / gñis med għis kyi tshul can te / non-two with the character of (appearing
/ sans rgyas rtag par rab tu 'dud // as) two, that the Buddhas always honor, (2) "secret": because supramundane. "sublime" : because best among all the supra
mundane. "two": apprehender and apprehended. (3) / gan yan bdag med las byun zin/ (3) who would not salute the one who
/ gñis med ye ses las byun ba / avoids both the unpleasant that arises
The progressive numbers (1), (2), etc. are used on the left for the Tibetan, on the right for the English, beneath for the notes drawn from the Ratnākaraśānti commentary, with Tibetan for these notes ordinarily omitted to save space. Any contributions by the translator will be put in square brackets.

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Alex Wayman / sdug dan mi sdug rnams spans pa / from nonself and the pleasant that arises
/ ci la'an phyag ni mi 'tshal to // from non-two wisdom ? (3) "pleasant": the natures (dharma) to be acquired, "unpleasant": the natures to
be eliminated. One's "own mind” views all the natures. "non-self" is the appearing as
two. "the one": namely to be saluted, is such a yogin. (4) / ma skyes pa ni yan dag pa skyed / (4) He rightly generates the unborn, and
skyes pa'i 'og tu rtag par ni / after its birth contemplates it as the etersans rgyas skur ni sgom pa de nal Buddha body, and salutes it as his
ran gi ye ses mchog phyag 'tshal || own highest knowledge. (4) "he": the Buddha, also Bodhisattvas. "unborn": his own "highest knowledge” prior
to its appearing as two. "after its birth": after becoming objective (pha rol te).
"salutes": with body, speech, and mind. (5) rnal 'byor pa dan sems can kun / (5) The yogin-and all sentient beings
ma skyes pa ni yan dag bskyed / rightly generates the unborn ; and after skyes pa'i 'og tu rtag par ni /
its birth they are ever troubled by de|ñon mons bag chags kyi sun 'byin / filement (klesa) and habit-energy (vāsa
nā). (5) "yogin": possessor of yoga, i. e. non-two wisdom. "all sentient beings": if they were all yogins, there would be no samsāra; thus they are troubled by defilement
and habit-energy, which constitute samsära. (6) / lus can rnams ni 'khor gyur pa / (6) The embodied ones (dehin) in sam.
sdug daň mi sdug rnam 'byed yin/ sara distinguish the pleasant and the un| sems gan de nid sdug bsnal te pleasant; and whichever one be thought sems can rnams kyi lus 'by un no 11 indeed is the suffering that arises with
the body of sentient beings. (6) "pleasant”: place, possessions, etc. "unpleasant”: distinguishing them, dwelling in
thought upon them, from which is the habit-energy. Thereafter, one distinguishes the pleasant and the unpleasant. "suffering": the set consisting of thought (citta) and mentals (caitasika-dharma). (7) sems de yi ni rgyun ñid kyi) (7) The worldling who has continuity of
l'gro ba sdug bsňal gnon par 'gyur / consciousness suppresses suffering. He is
rnam par snan mdsad rgyal ba Vairocana, the Victor (Jina), the Lord mgon/
(Nātha). He is the solitary one comprising sans rgyas thams cad bsdus gcig bu // all of the Buddha. (8) / sans rgyas thams cad rtogs gyur pa/ (8) He is all that was comprehended by
/ sans rgyas 'khor ba sgrol ba po / the Buddhas. He is the Buddha who res

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525 sems can kun la phan pa'i phyir / cues from samsara, endowed with com/thugs rje'i ñams dan yan dag ldan / passionate heart for the benefit of all
sentient beings. (7-8) "continuity of consciousness" : by experiencing, being aware of, and understanding "suffering". "Vairocana" : because illuminating pervasively; the Svābhāvika-kāya, that is "all the Buddha", i. e. all the Buddha-dharmas with single taste. "Jina": because engendering possession of Dharma in the sense of all (the best) aspects; the Sambhogakāya, i.e. "all that was comprehended by the Buddhas." "Nātha" : because performing the aims of sentient beings in every way; the Nirmāņakāya, i. e. "the Buddha who rescues from samsara." (9) /rgyu yi de ñid mñam sbyor bas / (9) By equipoise which is the reality of
/ 'bras bu'i de ñid rnams kyan ston/ the cause he shows the realities of the /bras bu'i de ñid yan dag íugs / fruit. Rightly installed in the realities of - gyu yi de ñid mi 'dod do /
the fruit, he does not desire the reality of gan du 'dod pa skyes gyur pa/ the cause. Wherever occurs a desire, at
de ni 'khor ba'i bag chags yin / that place is the habit-energy of samsära. (9). "realities of the fruit" : bodies of the Buddha. "shows" teaches its praxis. "habit
energy", : cause of rebirth. (10) mkhas pa yi ni cho ga yis /
(10) one may fully discern it in a contem/bsgom pa ru ni yons su brtags/ plation with wise manner. What is again Igań źig slar yan gcig gyur pa/ one is the yoga of the yogin.
| rnal 'byor pa yi rnal 'byor byun // (10) "again one”: the contemplation attended with the reality of yoga.
iib
II. The leader. (11) sans rgyas rjes dran la dmigs sin/ (11) With meditative object in mindfulness chos ni rjes su dmigs pa yi/
of the Buddha and subsequent meditation tshogs gñis kyi ni sbyor ba yis / on Dharma, by the praxis of the two col| rkan gñis dam pa ñid du 'gyur / lections he becomes the sublime two
footed one. (11) "two collections": [usually stated as collection of merit (punya) and of knowl.
edge (jnana)]. "sublime two-footed one" : "best of gods and men”. (12) / bha-ga lin-ga rab bzag stel (12) The yogin with mindfulness of the
/ sans rgyas skur ni rnam par sgom / Buddha places the linga in the bhaga
sans rgyas rjes dran rnal 'byor pa / while contemplating as the body of a Bud| sans rgyas sprin ni sgom par bya || dha. He should contemplate the cloud

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of Buddhas. (12) "bhaga and linga": moon and sign (nimitta). "places" : contemplates. "as the
body of a Buddha": himself as the body of a Buddha ; and that contemplation is the mindfulness of the Buddha. “cloud of Buddhas": all the Victors (Jina) who are arriving (byon pa), because they indicate the complete enlightenment; and who will
dwell in one's heart. Then one contemplates the vajra on the moon in the heart. (13) / bha-ga lin-ga rab bźag sted
(13) The yogin with mindfulness of the / rdo rje chos ni rnam par sgom/ Dharma places the linga in the bhaga chos ni rjes dran rnal 'byor pa / while contemplating the diamond Dharma, chos kyi sprin las char rab 'bebs // He should draw the rain from the cloud
of Dharma. (13) "linga in the bhaga": vajra on the moon of the heart. "diamond Dharma": the manda-s (central part of the mandala-s]. "cloud of Dharma": of the residents' of
the mandala. "rain": emanation from the vajra of the heart. (14) / mtshan ma lin-ga zes bśad de / (14) The linga is explained as signs (ni
/ phyag rgya'i mtshan ma rnam pa mitta), namely, the four kinds of mud. bzi/
ra-signs. The bhaga is explained as del'joms pas bha-ga zes bśad de
struction, since it is the sublime destrucIñon mons 'joms pa'i dam pa yin // tion of defilement. (14) "four kinds": Buddha-sign, Bodhisattva-sign, Devī-sign, and Krodha-sign. "mudra
sign": deity reality, the firming of samadhi. (15) / sems can kun gyi dnos kun gyil (15) One's own mind incorporates the na
/ raň sems chos ni bsdus pa yin/ tures (dharma) that are all given things
chos bdag med pa'i sbyor ba yis / of all sentient beings. If one destroys /bsad na ran ñid 'chi bar 'gyur // (them) by the praxis of dharma-nonself,
oneself dies. (15) "all given things": body, place, possessions; thought and mentals (citta and cai
tasika-dharma). "dharma-nonself”: non-two perception-only, with abatement of diversity, the body, place etc. that appears as two. "oneself dies”: this refers to the abatement of diversity, sameness of all the natures, oneself identical with all sentient
beings. (16) / ran gi sems ñid rdsogs sans rgyas / (16) One's true mind is the Complete Bud
| rtogs par bya ba sems ñid yin/ dha. What is to be comprehended is the
ran gi sems ñid bsad bya ba / mind itself. One's own mind should de
/ sems ñid kho na bsad par bya || stroy; it should destroy just the mind itself. (16) "one's true mind": the mind of enlightenment (bodhicitta). "is the Complete

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527 Buddha": teaches the firming of the mind of enlightenment. "is to be comprehended": because the mind itself comprises all knowables. "should destroy": destruction, cessation, nirväņa, elimination, are in the same set of terms. Thus the verse refers to the perfection of knowledge and of elimination; such practice, taken together, is the reality
of linga. (17) /sbyor ba ñid dan yan dag 'brel/ (17) Conjoined with that very praxis, his
gan yan srid pa 'by un ma yin/ generation does not again occur. At the gan tshe sans rgyas de tshe na / time he is a Buddha, he contemplates that | sbyor Ina sans rgyas bdag ces he is the Buddha through the fivefold sgom //
praxis. (17) "fivefold praxis": [The commentator śānti-pā, after much introduction, goes into
the five abhisambodhis; cf. F. D. Lessing and A. Wayman, Mkhas grub rje's Fun damentals of the Buddhist Tantras, pp. 29-35, "procedure for the candidates who
enter later."] (18) / tin ’dsin ye ses las byun ba / (18) In short, because the Buddha himself
sans rgyas ñid phyir mdor bsdus pa a rises from the wisdom (jñana) of sama• / sans rgyas rnal 'byor med par ni / dhi, a yogin lacking the Buddha's yoga
| rnal 'byor pa ni 'tshan mi rgya // does not become enlightened. (18) "samadhi": the five abhisambodhis. "wisdom": non-two wisdom.
sdu
III. Non-two wisdom and Reality wisdom. (19) phra mo'i dňos po ci bżin mthon / (19) Seeing as it is, a subtle given thing,
| sdug pa'i dños po de bzin te so also is a pleasant given thing. The dis• dños dan dnos med khyad par ni / tinction of given thing and non-given thing
/ sgom pa kun tu brtags pa yin // is a consideration in all contemplations. (19) “subtle given thing ......”: the verse begins the instruction on non-two wisdom. "seeing as it is": with abatement of all emanation signs (as in verse 15, above), is initial (or, primordial) seeing ; subsequent thereto, one sees as it is such a given thing as moon, vajra, Buddha. "non-given thing": a term for a subtle given thing. (20) dňos po sgom pa'i dños ma yin/ (20) When there is no given thing for con
/ sgom par bya ba sgom pa min/ templating a given thing, it is not a condňos po sgoms par 'gyur ba yi/ templation of what should be contemran gi sems ni yons su sbyan // plated. When there is contemplation of a
given thing, one's own mind is purified. (20) "when there is no given thing": when there is no absolute seeing (don dam par
mthon ba), i, e, seeing as it is (as initial seeing] then one would contemplate the

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four images, body of Buddha, etc. (verse 14, above), in debased manner. "contempla. tion of a given thing": when there is first contemplation of the subtle given thing, then the contemplation of moon, vajra, etc. results in one's mind being purified. (21) sans rgyas sans rgyas yul ma yin/ (21) The Buddha is not Buddha as sense /sems can yul du'an mi 'gyur gyis / object. May he not be the sense object of /ran sems rtogs pas sans rgy as te/ sentient beings! One is a Buddha by com/ sans rgyas sans rgyas rtogs pas prehending his own mind, not a Buddha min // by comprehending a Buddha.
(21) "Buddha": omniscience, hence not a sense object. "sentient beings": the candidates. "not be the sense object": because this would be imagination of two, and there would be no Buddhahood. "by comprehending his own mind": by non-two praxis in equipoise (samapatti).
(22) gñis med sbyor ba 'di la yan/
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/tin ne 'dsin gyi ye ses brtag/ /rgyu yi de fid ji ltar mthon/ /'bras bu'i de fid de fiid yin // (22) "also": the verse summarizes the
(22) Also one should consider that samadhi-wisdom is this non-two praxis. Seeing as it is, the reality of the cause, that way he does the reality of the fruit. non-two wisdom. "reality of the cause": the
pure nature of mind. "realiry of the fruit": samadhi-wisdom.
(23) /rgyu yi de ñid cun zad med/
/'bras bu'i de ñid de bźin no/
(23) When there is scarcely a reality of
/ de ñid de ni de bźin śes/
the cause, so also is the reality of the result. The yogin engages reality according to how he cognizes reality.
/ de ñid rnal 'bror pa kun spyod // (23) "cause......" the verse begins the instruction on reality wisdom. "cause": moon, etc. "result": body of the Buddha, and so on. "when there is scarcely": because there is neither in such a case. "how he cognizes reality": he should cognize it as free from singleness and multiplicity, like the reflection in a mirror; and engage it that way. (24) rgyu yis rgyu ni dños por min/
'bras bu'i dños por 'bras bus min/ /rgyu de 'bras bu'i dños por run/ /ran gi sems ni so sor snań //
(24) The cause is not a given thing by virtue of the cause; the fruit is not a given thing by virtue of the fruit. The cause is properly a given thing belonging to the fruit. One's own mind manifests variously.
(24) "the cause is not a given thing......"; there is no cogency in believing that the cause (appearance of the moon, etc.) can manifest by itself; ditto the fruit. [Otherwise, the cause would appear to everyone; ditto the fruit, and so everyone would have a pure mind and the bodies of the Buddha.] "the cause is properly": the cause spoken

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529 of (verse 23, above) belongs to the fruit (body of the Buddha, etc.). "one's own mind manifests variously": usually in terms of delusion; so it takes application to the path in order that the mind may manifest the cause in the sense here meant (verse 23,
above). (25) / ye śes de ni rgyu dños te / (25) The wisdom is the causal given thing;
/ gsan de 'bras bu'i dños po yin/ the secret is the fruitional given thing. By I gsan ba gñis med sbyor ba yis / the secret non-two praxis, one surpasses
de yi dños pos mchog yin no // its given thing. (25) "the wisdom”: the wisdom of reality, when the moon, etc. manifest. "one sur
passes": because of advancing ever higher, in the order, the reality, the secret, the
further secret (atiguhya), and the supreme (parama). (26) de ñid de ñid rtogs gyur pa/ (26) when that very one has comprehended
gsan de gsan ba'i rnal 'byor pa/ the reality, the secret yogin(comprehends) . /gsan ba de rig ses pa ste /
the secret. When he knows the secret with / mchog ni mchog gi rnal 'byor pa // his rig (*sva-vedana) (=introspetion),
the supreme yogin (knows) the supreme. (26). "When that very one ......”: the verse answers the question, “Does that yogin of
reality see a different reality, or not?” The affirmative answer accepts the cause as the reality, and three successive fruits, the secret, etc. [He does not see a different cause, but rather successive fruits, also realities, v. 9.] (27) / sdug pa'i no bor gan bśad pa/ (27) What explains a pleasant nature as
/ mi sdug pa yan de yi dňos / well as an unpleasant one, is its given
sdug dan mi sdug gzugs gan yin/ thing. Whether it be a pleasant or an . /mi mthon de ni de bźin gśegs // unpleasant form, the Tathāgata does not
see it. (27) "what explains ...... is its given thing": to acquire (pleasant) or to reject (un
pleasant), to wit, the Buddha's wisdom or the defiled thing. The yogins who have reached the reality of the fruit, should desire to be victorious over both of them, desiring to attain the one and to eliminate the other. “Tathāgata": (already victorious) does not desire either, i, e. "does not see it".
IV. Reality of the four mudrā. (28) / nam ses tsam ni med pa rud (28) As long as there is no perception
| rnal 'byor rnal 'byor 'byun mi only, the yoga does not amount to yoga. 'gyur /
In the manner the supreme wisdom is ci Itar ye ses mchog dag pa /
pure, in that manner the purity is the

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/de Itar dag pa de bain ghegs //
Tathāgata.
(28) "perception-only": is the perception of voidness of apprehending and apprehended, and of expression and expressed. "does not amount to yoga": without "perceptiononly", the yoga is unfulfilled. "is pure": in the event this yogin gains the supreme wisdom, completely pure, the yogin pure in that manner is the Tathāgta.
(29) rnam par ses pa rnam pa bźi/
/phyag rgya bźi yi cho ga yis / /gsan ba gñis med sbyar ba yis/
(29) By the four images of perception, by means of four mudra, by the secret nontwo praxis, the Body, Speech, and Mind rightly arise.
praxis] become Body, Speech, and Mind, (30) thugs ni phyag rgya chen po ste/ /dam tshig phyag rgya kun du 'gro/ /chos kyi phyag rgya gsun gi ste/ /las kyi phyag rgya sku yi yin //
/sku gsun thugs ni yań dag byun // (29) "four images of perception": "perception" should be accepted as "perception-only" with "secret non-two praxis", by which the ordinary body, speech, and mind [and and Omnipresence (thams cad du 'gro ba). (30) The Mind is the Mahamudra; the Samaya-mudrā is Omnipresence; the Dharma-mudrā is Speech; the Karma-mudrā is Body.
the wisdom of samadhi.
(30) "the Mind ......": all of these indicate (31) rgya yis rgyas btad dños po ni/
/gsan bdag gsan ba'i rnal 'byor pa'o/
(31) The "given thing" sealed by seal (mudra) is the secret yogin as the secret master. By the true nature of introspection he examines with samadhi-wisdom.
/ran rig pa yi 'o bo yis/
/tin 'dsin ye ses brtags pa yin //
(31) "sealed": by the four seals (mudra). "secret master": the yoga which is the fruit itself. "true nature of introspection": lacking this, the yogin would not have the clear vision (vidya) of wisdom (jñāna). "samadhi" means calming the mind (Samatha) and discerning the real (vipasyana). (32) /lus nag sems su rnam brtags pa'i/
/bya ba rgyud du rnam brtags pa/ /gsan ba rnam pa gsum bu bśad/ /rdo rje las can sna tshogs bźin //
(32) What is considered a series of acts and considered among the ordinary body, speech, and mind, is explained as three secret aspects, as though all (of them). belong to diamond acts (vajrakarma).
(32) "acts": inseparable from body, etc. "three secret aspects": become the three secret
realities (v. 25).
(33) sans rgyas lňa yi bdag ñid ni/
/gsan ba'i ye ses bla med yin/ /phyag rgya bźi po gsan ba de /
(33)
The identity of the five Buddhas is the incomparable secret wisdom. The secret four mudra perfect the (magical)

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531 rnal 'byor pa yi las grub dyed // rites of the yogin. (33) "the identity ......": The verse points to performing the rites, and which is not to
be taught to those lacking the potentiality of the performance). (34) /'byun ba chen po bãi po yan / (34) Also the four great elements are ex.
/ phyag rgya bzi zes bśad pa yin/ plained as the four mudra. The respective / phyag rgya bãi yi mñam sbyor ba / application of the four mudra is the
/ lha mo bãi dan yan dag sbyor || right combination with the four goddesses. (35) / sa ni spyan zes bśad pa yin/ (35) Earth is explained as Locanā; water / chu ni mā-ma-ki zes bśad/
is Māmaki; fire and wind are Pāņdarā / me dan rluń źes grags pa ni /
and Tāra. /gos dkar mo dan sgrol ma yin // (36) / dban chen sa yi khams yin te (36) The Mahendra is the earth realm;
chu yi khams ni chu dkyil 'khor/ the Varuņa-mandala is the water ele/ me ni me yi khams yin ste /
ment; fire is the fire-element; wind is /rlun ni rlun gi dkyil 'khor to // the wind-mandala. (37) / dban chen kha dog ser po sted (37) The Mahendra is yellow in color, .7 gru bái pa ste rgy as pa yin /
square, and brings prosperity (paustika). /chu yi dkyil 'khor zlum po ste / The water-mandala is round, white in
/ dkar po'i mdog can Źi ba yin // color, and appeasing (śantika). (38) / me yi dkyil 'khor kha dog dmar/ (38) The fire-mandala is colored red, tri
/gru gsum dban gi las rnams la'o / angular, with the karma of controlling. /rlun gi dhyil 'khor gźu yi dbyibs/ The wind-mandala has the shape of a
nag po'i gdug pa'i las rnams la / bow, is black with karma of harm. (39) /'byun ba che’i bdag las grub pa ) (39) The siddhis of the rites are the
| las kyi dios grub yon tan bài four "merits" (guņa), accomplished by / las kyi dňos grub dños grub mchog/ way of the four elements. The four l’khor los sgyur ba rnam pa bãi // wheel-turners are the best success (sid.
dhi)for the siddhis of the rites(karma). (39) "four guņa-s”: the four "appeasing," etc. "four elements”: the four goddesses,
Locană, etc. "four wheel-turners”: Vajrattva, Vajraratna, Vajradharma, and Vajrakarma. (40) | Źi ba la ni spyan gyi tshul / (40) The "eye manner" corresponds to
/ rgyas pa pad ma'i rdo rje can/ appeasing; the "adamantine one of the / dban la rnam par snań mdsad gnas / lotus" to prosperity; the “illuminator/ rdo rje khro bo mňon spyod la'o // placed” to controlling; the "diamond fury"
to harming. (40) "eye manner": yoga of the eye. "adamantine one of the lotus": goddess consort

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of Amitabha. "illuminator-placed": goddess next to Vairocana. "diamond fury of harming" (like) Vajrayaksa, Bhairava, and the other Krodha (Fury) deities. [Santi-pä does not name the four goddesses, According to Chap. XV, they would be "eye manner" Locana; "adamantine one of the lotus"= Pāṇḍarā; "illuminator-placed" Tārā; and "diamond fury" Mamaki. (41) i ba dgoñs ka bya ba yin/
/ de bźin rgyas pa sǹa dro la/ /gdug pa'i las rnams ñi ma'i gun/ /dban gi las ni mtshan phyed bya // (42) /źi la dkar po sbyar bar bya/
532
(41) The appeasing is done at dusk; the properity one at dawn; the controlling at noon; the harming at midnight.
/ser por snan ba rgyas pa la/ /dban gi las la dmar po ste / /gdug pa nag po rad tu sbyar //
(42) "the white......": the colors are the colors of the flowers, jewels, cloth, etc.
(43) tin 'dsin ye ses las byun ba/ /las kyi sgrub pa dam pa yin / /bcom Idan dag pa bsgom bya ste/ /sans rgyas kun las mi g'yo gyur //
(42) The white corresponds to appeasing; yellow to prosperity; the red to controlling; black to harming.
V. Five manifest enlightenments.
bha-ga'i dbus su gsan ba'i bdag/ /rdo rje'i dbyins ni de bźin gśegs/ /lna yi bdag gyur bdag ñid ni / /bsgoms na g'yo ba med par gyur //
(43) Arising from the samadhi wisdom is the sublime fulfillment of the (magical) rite. Who will contemplate the pure Bcom Idan will not move off from any of the Buddhas.
(43) "samadhi wisdom": the five manifest enlightenments (abhisambodhi). "Buddhas": one for each of the five manifest enlightenments (see v. 17, above). "bcom Idan". [the bhaga of bhagavat]: the contemplation of this concerns the first two abhisambodhis, for which the candidates mutter the formulas, cittaprativedham karomi ("I perform mind penetration") and bodhicittam utpädayāmi ("I generate the mind of enlightenment"). "will not move off" will not change, because there is firmness of the mind of enlightenment.
(44)
(44) When one contemplates the secret master in the middle of the bhaga-the Tathāgata of the Vajradhätu-whose self is the self of the five (Buddhas), one does not move off (is transfixed).
(44) "in the middle of the bhaga": the third abhisambodhi, for which the candidates mutter, Om tiştha vajra ("Om. Stand up, O vajra"); and the fourth one, for which they mutter, Om vajratmako 'ham ("Om. I consist of vajra"). "is the self" the

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fifth abhisambodhi, and they mutter, yatha sarvatathāgatas tatha 'ham ("Like
all the Tathāgatas, so am I”). "bhaga": [see verse 13, above.] (45) / sñin la gnas pa'i lha mo che (45) The great goddess located in the
| rnal 'byor pa yi rnal 'byor bskyed / heart, effecting the yoga of the yogin the sans rgyas thams cad skyed mdsad mother who engenders all the Buddhas, yum /
is called Vajradhātviśvari (Queen of the Ido rje dbyins kyi dban mor bśad // Diamond Realm). (45) "The great goddess ......" [Sānti-pā says this and the next two verses constitute a set of "diamond words” (rdo rje'i tshig, vajrapada), as though the most quotable ones of this Tantra, but scarcely comments on the three. The mother of the Buddhas
is usually called Prajñāpāramitā.] (46) l'dod chags ze sdan gti mug ste! (46) Lust, hatred, and delusion-these are
l'di dag 'jig rten dug gsum yin / the three poisons of the world. The Bud
7 sans rgyas bcom Idan dug mi mna' / dha, not carrying the poison, possessing . / rdo rje dbyins ni de bzin gśegs // its destruction(bcom ldan), is Tathāgata
of the Vajradhātu (Diamond Realm). (47) / chags dan sdan dan imoňs pa (47) Having contemplated the passion, an. Inams /
ger, and confusion, he the master of the /bsgoms nas khams gsum pa yi bdag / three realms is the Buddha Bcom-ldan-'das / sans rgyas bcom ldan 'das gyur te! (having the destruction and transcending, / sans rgyas bden pas dug bcom mo // S. bhagavat), Buddha who has destroyed
the poison by truth. (48) / ran sems so sor rtogs pa yi / (48) The Tathāgata of "delusion mind"
/gti mug sems ni de bzin gśegs / discriminates his own mind and may see /rmons pa ñid ni 'jig rten gyur / all sentient beings with confusion as their
sems can kun la blta bar bya // world. (48) "The Tathāgata ......": [Sānti-pā mentions that this verse and the following three
constitute a different manner of taking the four magical rites of appeasing, etc. Since these rites are governed by the goddesses, they illustrate the point of verse 45, above, of the mother-goddess "effecting the yoga of the yogin.”] In the present case, the Tathāgata is the yogin of Vairocana using "appeasing" to transform delusion-mind into discrimination of one's own mind, [thus to see the make-up of other minds, a supernormal faculty.] (49) / ze sdan sems ni de bźin gśegs / (49) The Tathāgata of "hate mind” rightly
/ phra mo'i ye ses yan dag skyed / generates it into subtle knowledge-hatred /sdan gyur rdo rje ñid du gyur / transformed into vajra-that may shatter

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sems can thams cad gzig par bya // any sentient being. (49) "The Tathāgata ......": In this case the Tathāgata is the yogin of Akşobhya using
"magical harm" to transform hatred into vajra, referred to as "subtle knowledge", or knowledge of subtle things. (50) /'dod chags sems ni de bzin gśegs/ (50) The Tathāgata of "lust mind” rightly
/byan chub sems ni yan dag bskyed / generates it into the Mind of Enlightenchags gyur bzan po ñid gyur pa/ ment-lust transformed into bhadra (good sans rgyas thams cad chags par bya // auspice)-that may attract all the Bud
dhas. (50) “The Tathāgata ......”: In this case the Tathāgata is the yogin of Amitābha using
"controlling magic" to transfrom lust into Mind of Enlightenment, called Samantabha
dra, with power over controlling magic. (51) / byams pa’i sems ni de bzin gśegs / (51) The Tathāgata of "loving mind"
/ na rgyal yan dag bshyed nas ni/ rightly generates it into pride-friendliness mdsa' bor gyur cin kun ñid gyur / transformed into totality-that may em
sans rgyas kun la 'khyud par bya / brace all the Buddhas. (51) "The Tathāgata .....”: In this case the Tathāgata is the yogin of Ratnasambhava
using "prosperity magic” to transform love into pride of totality, as a "wish-granting jewel" (cintamaņi) of transformative power to better the helpful things, such as enlarging the lake.
[The commentator śānti-pā explains the use of the title "tathāgata", namely that each of the four yogins has experienced the five manifest enlightenments (see verse 44, above, especially fifth abhisambodhi). He concludes this section by giving his own summary of praxis order : the praxis of cause and result, i. e. samadhi-wisdom, is first; the praxis of non-two, called secret, is second; the praxis of reality (no bo ñid), called supreme (mchog), is third. Since the very next chapter is called "Samā. dhi-wisdom,” this ordering suggests that this next chapter represents the praxis of meditating upon the stages (bhūmi) as cause and effect (päramitā as cause and bhūmi as effect; and ten bhūmi as cause and eleventh bhūmi as effect).]
(52)
VI. Samādhi-wisdom. chags pa'i lta bas byams pa ste / (52) With a look of endearment, one / thugs rje'i chos ni smra bar dan / should give love, should speak the com/ kun la mi 'jigs sbyin pa dan / passionate Dharma, should give confidence sans rgyas thams cad mñes bya to all, and should please all the Buddhas. ba'o //

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535 (52) "with a look of endearment”: the verse states the four kinds of giving (dāna),
gift of love; gift of the Doctrine (dharma); gift of confidence; and gift of material things (as offerings to the Buddhas). This amounts to attaining the first Bodhisattva
stage, called Pramudită (Joyful). (53) / rnal 'byor sbyin las rab dga' ste / (53) Yoga is 1. Joyful through giving, 2.
/ tshul khrims ldan las dri med 'gyur / Pure through morality, 3. Luminous /bzod pa la ni 'od byed pa
through forbearance, 4. Radiant through / brtson las 'od 'phro can dan Idan / striving ; (54) / bsam gtan las ni spyad dka' ba / (54) 5. Austere through meditation, 6. Fac
ses rad kyi ni mnon gyur mthon / ing through Insight, 7. Far-going through / thabs chen las ni riň du son /
great means, 8. Motionless through the stobs dan Idan las mi g'yo 'gyur // powers; · (55) / smon lam gyi ni legs blo ldan / (55) 9. Good-minded through aspiration,
/ye ses Idan las chos kyi sprin) 10. A Cloud of Dharma through wisdom. / rgyal ba de bżin gśegs pa ni / The Victor Tathāgata, composed of intro
/ran rig bdag ñid bcu gcig 'gyur / spection, arises on the eleventh (stage). (53-55) "Yoga ......”: the ten perfections (paramita) yield the ten Bodhisattva stages
(bhūmi). "tathāgata" : because having fully comprehended the pure thusness of all the dharmas. "eleventh": the stage called Samantaprabhā. "composed of introspetion":
composed of the previous ten stages. (56) / pha rol phyin pa bcu rnams dan / (56) Having fulfilled the ten perfections,
stobs dan dban ni rdsogs gyur cin / the powers, the forces, he transcends the sa bcu las ni 'das gyur pa /
Tenth Stage and solidifies the sign. • /mtshan ma brtan gyur de las ni // (56) "powers, forces": each ten in no, gained by the tenth Bodhisattva stage. "having
transcnded": refers to gaining the Eleventh Stage. “sign": the bodhicitta [in other
texts the "absolute" (paramārtha) bodhicitta). (57) / rdo rje'i chu ni rdsogs sans rgyas / (57) (From the solidified sign) is the Com
chos kyi bdud rtsi bcud len yin/ plete Buddha with "diamond water"sans rgyas kun gyi mtha' yas pa the ambrosia of Dharma, the elixir. The I gzun dan 'dsin pa spans pa yin // host of Buddhas avoids apprehension and
the apprehended. (57) "avoids apprehension and the apprehended": because of abatement of appearance
as two. (58) /chos kyi bdud itsi bcud kyis len/ (58) Because he drinks the ambrosia of
/ rdo rje'i chu ni dag 'thuns pas / Dharma, the elixir, the pure diamond

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| rdo rje slob dpon rnal 'byor pa / water, he is the Vajrācārya, the yogin, and
Igdod nas dag par de tshe 'gyur // is at that time in the primordially pure. (58) "elixir": the antidote for all the sickness of defilement. "pure”: because all faults have ended. "drinks": as though from the ocean of milk. "primordially pure": the
Dharmadhātu. (59) /gdod nas dag par gnas gyur pa ) (59) When the basis is changed into the
de nas byan chub sems su 'gyur / primordial purity, it is transformed into /byan chub sems kyi bdag can 'gyur / bodhicitta. As the "self" of bodhicitta /byan chub sems dpa' de bźin gśegs // he is the Bodhisattva "come the same
way" (Tathāgata). ' (60) / rnam par grol ba'i ras kyi g'yogs (60) The yogin, garbed with the cloth of
/byan chub sems ni bla na med / liberation, having rightly generated the Iyan dag bskyed gyur rnal 'byor pa / incomparable Mind of Enlightenment (bo/ rdo rje sems dpa' sñin la 'dug // dhicitta), is Vajrasattva dwelling in the
heart.
VII. Firming the mind in sentient realms. (61) / sems can khams ni mtha' yas pa'i/ (61) He adheres to the pledge (samaya)
/ mar gyur dam tshig 'dsin byed pa / to be the "mother" of the boundless | rdo rje dam tshig gis spyad na realm of sentient beings. Practicing with /rtag tu dam tshig gnas par gyur // the diamond pledge, the pledge ever
abides (with him). (61) "He adheres ......": [śānti-pā begins this chapter by saying, "second" (gñis pa),
suggesting this chapter to represent the second kind of praxis, that of "non-two".] "mother”: the 16 vowels. "adheres to the pledge": the compact moon-disk. "diamond (vajra)": the 34 consonants. "practices with the pledge": the second pure moon. "pledge ever abides”: firms the Mind of Enlightenment (bodhicitta) by practicing
through the symbolic female and male. (62) / khams gsum lam ni ñams dga' bar / (62) As many as there be called "women”
/bud med ces bśad ji sñed pa / on the gladdening path of the triple realm,
cho ga bãin du kun spyad cin / one should consort with them ritually, / thugs kyi rdo rje smad mi bya // and the "diamond of mind" should not
revile them. (62) "women": seals (mudra). "diamond of mind”: male emanating in conformity to the Body, Speech, and Mind of all the Buddhas. "ritually": by praxis of condensing (retracting the emanation). "not revile" : not reject.

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537 (63) / rdo rje gsum gyi sku la gnas/ (63) As many as there be samaya-mudra
| dam tshig phyag rgya ji sñed pa / dwelling in the body of the triple vajra, / rdo rje dam tshig gsum gyi bya / they are the deed of the triple samaya | gsuń gi rdo rje smad mi bya // of vajra, and the "diamond of speech"
should not revile them. (63) "body of the triple vajra": the five Tathāgata-images. "samaya-mudra dwelling
in the body”: which satisfy and enhance the moon and vajra in the heart of the "diamond of mind". "triple samaya of vajra": which delight the triple vajra in complete enlightenment. "diamond of speech”: the essentials (sñin po) (of speech)
and incantations (mantra). (64) / rdo rje sems dpa' las byun ba'i/ (64) The yogin who resorts to those good
phyag rgya kun ni bud med bzan / "women”, the “seals" (mudra) arisen
de rnams sten pa'i rnal 'byor pa from Vajrasattva, has magical control of . / phyag rgya thams cad dban du all "seals”.
'gyur // (64) "Vajrasattva": those essentials of speech and incantations (as in notes to verse 63,
above), and from these properly arise all the great "seals”. "good women": are gratifying, because controlled by the Sambhogakāya. "magical control of all seals”: control over all those that are visible (blta mo). (65) /'jig rten khams ni thams cad na ) (65) As many as there be "women" in /bud med ces bya ji sñed pad
all the world realms, one sports with / phyag rgya chen po'i sbyor ba ni all those by the practice of mahämu/ de dag kun la ñe bar spyad //
dra ("great seal"). (65) "as many 'women": the mahāmudrā comprised by the jñana-mandala as well
as in the samaya-mandala. "by the practice of mahāmudra": refers to a mantra
(imagined) in one's heart. (66) / gsan ba mchog gi rnal 'byor pa / (66) The yogin of the great secret has the / tin 'dsin ye ses dam pa yin/
illustrious samādhi-wisdom. If he desires I gal te dňos grub mchog'dod na the highest siddhi, he has no pride, he
/na rgyal ma yin Hüm ma yin // has no HŪM. (66) "great secret": the two initiations, "secret" and Prajñā-jñāna. "no pride" : because
he has no discursive thought. "no HUM": because there are no demons (to chase
away). (67) / rig pa ma yin sňags rig min/ (67) He has no vidya-s (female incanta
/ lag pa'i phyag rgya'an mi bca'o / tion). He knows no mantra-s (male in/ mchod rten gyi ni las mi bya / cantation). He executes no hand gestures

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/glegs bam nag kyan klag mi bya //
(67) "He has no ...": This verse, and the those things, because he has previously completed the service of yoga.
(68) /dkyil 'khor dag ni mi bya din/
/rdo rje mchog gsum phyag mi btsal / /slob dpon smad par mi bya ste/ /bla ma sans rgyas kun dan mñam // (69) /khyod kyi srog chags bsad par bya/ /brdsun kyi tshig kyan smra bar bya / /khyod kyi ma byin blan bya zin/ /gźan gyi bud med bsten par bya //
(69) "kill living beings": living beings are a differentiation of multiple appearances by the mind itself; "killing" them is the abatement so they do not appear. "tell lies": their meaning is not apprehended (de'i don dmigs su med pa). "take the not given": cognize it as an appearance of one's own mind. "resort to women of others": "women" are mudra-s; "resort (to them)" because it means the non-two yoga.
(70) /sbyin bsregs yan na bsam gtan min / (70) There is no burnt offering or meditation; no acts of the ordinary body, speech, and mind. The act is of the Mind that is not elsewhere. This is the highest of sec
rets.
/lus nag yid ni mi byed pa/ /gźan min sems kyi bya ba ste/ /'di ni gsan ba'i mchog yin no //
(mudra). He engages in no stupa acts. He rehearses no scripture.
next one, means he does not need to do
(70) "Mind that is not elsewhere": because (71) / snags rnams thams cad rab tu 'grub / /rnal 'byor kun kyan rnam kun du/ / de bas 'bad pa thams cad kyis/ /sans rgyas chos ñid sgom par bya //
(68) He constructs no mandala-s; does not salute the Three Jewels. He does not criticize the mester (ācārya), since the guru is equal to all the Buddhas. (69) "You may kill living beings; tell lies; take the not given; resort to women of others."
there is no shift from the samadhi-wisdom. (71) All incantations are (then) highly successful, as is all yoga in all aspects. Hence, by all endeavors, one should contemplate the true nature (dharmata) of a Buddha.
(71) "true nature of a Buddha": the samadhi-wisdom of a Buddha.
VIII. Other dharmas. (72) ma 'dres chos ni bcu brgyad po/ /sans rgyas chos źes bśad pa yin / / de rnams rtag tu bsgom pa ni/
/ sans rgyas chos ni sgrub byed yin // (72) "continual contemplation of these": each
(72) The eighteen exclusive natures are explained as "Buddha-dharma". The continual contemplation of these accomplishes. the "Buddha-dharma".
day one should contemplate attaining

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yin //
their character exactly as they are. [These are the 18 avenika buddhadharma of a
Buddha.] Thus one firms their "sign” (nimitta). (73) bsam gtan bãi dan gzugs med bãi/ (73) By continual attainment of the Four
/rtag tu thob par byas pa dan / Dhyānas and the four "formless realms" l'gog pa’i sñoms 'jug de yis ni/ (arūpa-s) and by the "cessation equipoise" sans rgyas byan chub rab tu
(nirodhasamapatti), one accomplishes bsgiub //
the enlightenment of the Buddha. (73) "cessation equipoise": the ninth samāpatti. (74) / byan chub phyogs ni sum cu bdun/ (74) What are rightly explained as the
* /chos su yan dag bśad pa gań / thirty-seven "natures directed to enlighten
de inams bsgoms pas dag pa dan / ment” (bodhi paksya-dharma) purify by /byan chub sems dpa' 'gro phan their contemplation, and the Bodhisattva
is a benefit to the world. (74) "the thirty-seven": the standard list, four stations of mindfulness (smrtyupastha
na), etc. "contemplation”: firming their sign(s). "purify": by drinking the diamond water there is the primordial purity, because one sees the first moon. Then, by seeing the second moon, he is the "Bodhisattva". By seeing the vajra in the middle of that (moon) he benefits the world, i. e. emanates to the world, because apprehending all natures (dharma). (75) l'gro ba mnams la spro ba'i sems/ (75) Firming the mind that emanates to
/brtan zin sñin po rab bsgoms pa / the worldlings, he well contemplates his / ston pa'i de ñid las byun ba / heart. This is called "diamond wisdom"
| rdo rje ye ses zes bya bśad // arisen from the reality of the void. (75) "heart": fearlessness ('jigs pa med pa). "diamond wisdom": wisdom like a dia
mond. (76) /chos bdag med las yan dag byun / (76) The sublime non-two wisdom arisen / gñis med ye śes dam pa ste /
from dharma-nonself, and the wisdom of chos ñid mchog gi ye śes ni /
supreme true nature-is the right explanachos kyi dbyins zes yan dag bśad // tion of “Dharmadhātu”. (76) "dharma-nonsell": dharma is the realms of Body, Speech, and Mind of all the
Tathāgatas; and their non-self is the abatement of appearance as two. "true nature (dharmata)”: the self-existence (svabhāva) of the Buddha-dharmas. "supreme": because it is supramundane. "Dharmadhātu" : bacause it holds the dharma-s and makes
a place for them equally. (77) /'di ni chos dbyins ye ses te / (77) This Dharmadhātu-wisdom born from
/ rdo rje Ita bu'i tin 'dsin skyes / the diamond-like samadhi, and the self

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/ rdo rje ye ses ran bãin sems/
present Mind of diamond wisdom-explains / rdo rje dbyins żes bya bar bśad // the "Vajradhātu”. (77) "Vajradhātu”: the self-presence (=dhātu) of diamond wisdom (=vajra).
IX. Reality of the deities. (78) sems kyi spro ba'i sbyor ba yis / (78) The praxis of subtle wisdom, by the
pra mo'i ye ses sogs sbyor ba praxis of emanating consciousness, and so de bzin gśegs kun ye śes ni /
on; the omniscience of the Tathāgatas-is | rnam par snan mdsad ces byar bśad // the explanation of Vairocana. (78) “the praxis ......": [Since śānti-pā entitles the chapter “reality of the deities,” he
apparently intends this chapter to deal with the third kind of praxis, that of reality.] "and so on”: the praxis is in the manner of the five wisdoms (pañca-jñāna).
"Vairocana": here, the master of the mandala. (79) / byams pa spro ba'i sbyor ba yis / (79) The best engagement of praxis, by
sbyor ba spyod par byed pa'i mchog/ the praxis of emanating love; the Mind / zag med brtan par gyur pa yi/ which is firm without flux, is the expla.
/thugs ni mi bskyod pa zes bśad // nation of Akşobhya. (79) "Akşobhya": means "unswayable", because cannot be swayed by defilement or
constructive thought. (80) / thugs rje spro ba'i tshul gyi ni/ (80) Worker of benefit for the sentient
/ sems can phan 'dogs mdsad pa po / beings by way of issuing compassion, / thugs ni 'gro don yan dag ldan / whose Mind is genuinely imbued with the rin chen 'byun ldan zes bśad doll aim of the world, is the explanation of
Ratnasambhava. (80) “Ratnasambhava": means "source of jewels," i. e. source of sameness wisdom (sa
mata-jñāna). (81) dga' bas spro ba'i sbyor ba yis / (81) The immaculate best great vehicle by
| theg chen mchog ni dri ma med / way of issuing sympathetic joy, whose / thugs ni 'od gsal dag pa ni
Mind is radiantly pure, is the explanation l'od dpag med ces de bśad do // of Amitābha. (81) "Amitābha": means "boundless light", i. e. mixed together with discrimination
(pratyavekşana). (82) btan sñoms spro bar mdsad pa'i (82) The force making equanimity (upeksa) śugs /
issue forth, which makes all sentient besems can thams cad rtogs mdsad pa ings understand, the unwasted incompa. | don yod bla med bya ba ni /
rable deed, is the explanation of Amo

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541
/don yod grub par de bśad do //
ghasiddhi.
(82) "the force."; the endowment of aspiration (bsam pa phun sum tshogs). "which makes...": the endowment of praxis (sbyor ba phun sum tshogs). "the unwasted..." other deeds that promote enlightenment. "Amoghasiddhi": means "whose success is unwasted", meaning success in the world on behalf of others, and success in the absolute sense-is unwasted.
[The foregoing four verses identify the four Buddhas, beginning with Akşobhya with the four boundless states or the four Brahmavihāra, namely love (maitri), compassion (karuņā), sympathetic joy (anumodanā), and equanimity (upekṣā). Sānti-pā mentions that the mandala of 37 deities is clarified in the Tattvasamgraha and the Vajrasekhara tantras. (the fundamental Yogatantra and its explantory tantra). Each of the four Buddhas is encircled by four adamantine beings, described in verses 83-98. The four of the Aksobhya circle are ruled by bodhicitta (Mind of Enlightenment), name. ly Vajrasattva, Vajraraja, Vajraraga, and Vajrasādhu.] (83) /byan chub ran bźin ye ses mchog/ / de 'dir rdo rje źes bśad de / /rdo rje ye ses las byun ba/ /rdo rje sems dpar de bśad do //
(83) The supreme wisdom of enlighten
ment self-presence, that is here explained as "diamond" (vajra). Who consists of diamond wisdom is the explanation of Vajrasattva (the Diamond Being).
(83) "Vajrasattva": who has donned the armor in enlightenment (byan chud tu go bgos pa).
(84) / sans rgyas thams cad spyan 'dren pa/ /rdo rje lcags kyu źes bśad de / /rdo rje'i rigs rnams kun gyi rgyal / /rdo rje rgyal por de bśad do //
(84) Who, attracting the sight of all the Buddhas, is referred to as "diamond hook," the king of all the diamond families, is the explanation of Vajrarāja (Diamond King).
(84) "Vajrarāja": the right taking on of practice (spyod pa yan dag blans pa). "all
the diamond families": the host of Bodhisattvas.
pa/
(85) sans rgy as thams cad chags byed (85) Whose empassioning of all the Buddhas is explained as pleasing them. The praxis of death (māra), the great passion, is the explanation of Vajraraga (the Diamond Passion).
/mñes par byed pa źes bśad de / /bdud kyi sbyor ba chags pa che/ /rdo rje chags par de bśad do // (85) "Vajrarāga": the maturing of practice. "the praxis of death": terrorizing the discordant side.
(86) / sans rgyas thams cad mñes byed (86) Who, pleasing all the Buddhas, is

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cin/
well spoken to with "sādhu" and so on. | legs so zes pa rab sogs pa/
Because gladdening the Bodhisattvas, is / byan chub sems dpa' dga' byed pas/ the explanation of Vajrasādhu (Diamond / rdo rje legs par de bśad do //
Good). (86) "Vajrasādhu": the completion of practice.
[The four of the Ratnasambhava circle are ruled by dana-paramita (Perfection of Giving), namely, Vajraratna, Vajratejas, Vajraketu, and Vajrahāsa.] (87) /byan chub sems dpa'i sbyin pa gan/ (87) Any giving by a Bodhisattva, con
mkha' mñam rdo rje las byun ba / sisting of diamond like the sky, the great / don yod rin chen chen po ste / unwasted jewel, is the explanation of Vardo rje rin chen de bśad do //
jraratna (Diamond Jewel). (87) “Vajraratna": the giving of material things. "great unwasted jewel”: wish-granting
jewel (cintamani). (88) / ma rig bral ba'i ye śes ni /
(88) The wisdom free from nescience, con/tshogs dag las ni nes par byun / ducing to liberation from the hosts (of
thar pa'i snan ba gzi brjid che / defilement), great glorious glow of liber| rdo rje ñi mar de bśad do //
ation, is the explanation of Vajratejas
(Diamond Sun). (88) "Vajratejas”: the giving of confidence. (89) /rnam pa kun gyi dños ye ses / (89) Ongoing knowledge of all the aspects,
| thar pa'i lam 'jug thob mdsad gan / any gaining of entrance to the path of
chos kyi rgyal mtshan tog chen po/ liberation, the great upraised banner of / rdo rje dbal du de bśad do //
Dharma, is the explantion of Vajraketu
(Diamond Banner). (89) "Vajraketu”: the giving of friendship. "Dharma": the path to enlightenment. (90) / rdo rje bzad pa rnal 'byor che / (90) Diamond laughter the great yoga, the
/ sans rgyas kun 'byun rmad byun ba / marvel of Buddha-arising, this the great l'di ni byan chub sems dpa' che / Bodhisattva, is the explanation of Vajra
/ rdo rje bźad par de bśad do // hāsa (Diamond Laughter). (90) "Vajrahāsa": the giving of Dharma.
[The four of the Amitābha circle are ruled by prajñā pāramită (Perfection of Insight), namely, Vajradharma, Vajratīkşņa, Vajrahetu, Vajrabhāşa.] (91) / sans rgyas kun gyi rnal 'byor che/ (91) Great yoga of all the Buddhas, render
| sans rgyas chos ni rtogs mdsad pa / ing understood the Buddha's Dharma, pure
de bźin gśegs pa'i chos dag pa / Dharma of the Tathāgata, is the explana/ rdo rje chos su de bśad do //
tion of Vajradharma (Diamond Dharma).

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543 (91) "Vajradharma": pure by fruitional state ('bras bur gyur pas dag pa). (92) / ses rab rnon po theg pa che / (92) Great vehicle of sharp insight, which
/ñon mons thams cad nes good destroys all defilement, and destroyer of mdsad /
the obscuration of the knowable, is the I ses bya'i sgrib pa gcod pa po/ explanation of Vajratīkşņa (Diamond / rdo rje rnon por de bśad do //
Sharpness). (92) “Vajratikşņa" : without images while operating on the path (lam sbyor bar
byed pa'i rnam pa med pa). (93) / sans rgyas rol mo'i 'khor lo ni/ (93) Setting into motion the sportive wheel
chos kyi 'khor lo rab bskor bas/ of the Buddha and the wheel of the
sems dpa' chen po theg pa che / Dharma, great vehicle of great beings, is | rdo rje rgyu źes de bśad do // the explanation of Vajrahetu (Diamond
Motive). (93) "Vajrahetu" : image of the wheel (dkyil 'khor gyi rnam pa). (94) / ses rab ye ses ran bzin dag/ (94) Pure self-presence of insight-wisdom,
I gsun gi sgra ni rnam par spans / avoiding noisy speech, the being of mild l'jam pa'i gsun gi bdag ñid gyur / speech, is the explanation of Vajrabhāşa
| rdo rje smra bar de bśad do // (Diamond Speech). (94) "Vajrabhāşa": accurate division of mantras (snags rnam par yons su chad pa).
[The four of the Amoghasiddhi circle are ruled by virya-paramita (Perfection of Striving), namely, Vajrakarma, Vajrarakşa, Vajrayakşa, and Vajrasandhi.] (95) / pha rol phyin pa kun gyi žabs / (95) Feet for all the perfections, rendering
chos rnams thams cad rtogs mdsad understood all the natures (dharma), mapa /
terializing all the aims of sentient beings, sems can kun don sprul pa po / is the explanation of Vajrakarma (Dia
| rdo rje las zes bya bar bśad // mond Action). (95) "Vajrakarma": starting out (rtsom pa). (96) / sans rgyas rjes dran yan dag grub/ (96) Accomplished the remembrance of the
| theg pa dman pa rnam spans śin Buddhas, avoiding the lower vehicle, in
byan chub sems la rab zugs pa / stalling (persons) in the Mind of Enlight/ rdo rje bsrun bar de bśad do // enment, is the explanation of Vajrarakşa
(Diamond Guarding). (96) "Vajrarakşa": observances (yons su sbyan ba). (97) / sdig pa thams cad zad byed cin / (97) Ending all pollution and burning up
de bźin ñon mons rnam sreg la / defilement, adopting the removal of de/ñon mons zad pa ñer len pas/ filement, is the explanation of Vajrayakşa

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/rdo rje'i gnod sbyin de bśad do //
(97) "Vajrayakşa": discrimination (so sor rtog[s] pa). (98)/sku gsun thugs kyi rdo rje rnams/
/bcin ba ru ni yan dag gyur/ / de ñid de ñid ye ses te/ /rdo rje khu tshur źes bśad do // (98) "Vajrasandhi": accomplishment (sgrub (99) / dam tshig phyag rgya thams cad ni/ /rdo rje bsdams las yan dag byun / /rdo rje khu tshur gñis gyur pa/ /las kyi phyag rgya źes bśad do // (99) "samaya-mudra-s": means "symbolic "great seal" (mahamudra).
(100) / na rgyal med cin snan ba med/ /mtshan ma med cin źen pa med/ /bdag med mñam ñid ye śes ni / /rdo rje sems dpa' źes byar bśad // (100) "without pride": because not viewing any person (pudgala). "non-appearance": because there is abatement (nub pa) of diversified appearance of apprehending and apprehended. "characterless": because there is no attention to speaking and the subject matter. "non-clinging": because there is no diversified appearance of particular characteristics. "non-self": this has the meaning of vajra, explained as voidness (śūnyatā), the general characteristic of natures (dharma). "sameness wisdom": which views this general characteristic. [Santi-pā associates this verse with the preceding one on the "diamond fists". It appears that the name "Vajrasattva" is here a general coverage of the 16 "diamond beings" going in sets of four with the four Buddhas as in the foregoing.]
(Diamond Harmer).
(98) Properly tying the diamonds of Body, Speech, and Mind, knowing the reality of those very (diamonds), is the explanation of Vajrasandhi (Diamond Tie). par byed pa).
(99) All samaya-mudra-s arise from the diamond-tie and are the two diamond fists the explanation of "seal of action" (karmamudrā).
seals". "diamond fists": symbolize the
(100) The sameness wisdom, without pride, non-appearance, characterless, non-clinging, and selfless-is the explanation of Vajrasattva (Diamond Existence).
X. Reality of the deities (cont.): the adamantine goddesses. (101) / gsan ba'i mñam par sbyor ba 'dir/
/ye ses pha rol phyin dge ba/
/rnam pa bcu gñis yan dag byun/
/rdo rje pha rol phyin pa'i 'od //
(101) "equal praxis": reality (de kno na hid) or the mandala. "virtue": purity (dag
pa). "light": blazing color.
(102) /byan chub sems ni rab sgom pas/
(101) The secret equal praxis here has the virtue of knowledge-perfection. The right arising of twelve kinds (of goddess) has the light of diamond-perfection.
(102) Going across to Buddhahood by supe

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545 pha tol sans rgyas ñid son pa'i/ rior contemplation of Enlightenment Mind, pha rol phyin thob ye ses ni/ the wisdom that has achieved perfection
/ rdo rje sems mar bśad pa yin // is the explanation of Sattvavajri. (103) / bsdu ba?i dios po bi nams ni/ (103) The four articles of conversion and
/ ses rab pha rol phyin rdo rje/ the diamond of insight-perfection (prajñachos bái gọig tu gyur pa na /
paramita), unifying the four dharma-s | rdo rje rin chen mar bśad do // -is the explanation of Ratnavajrī. (103) "articles of conversion": giving, etc. (the samgraha-vastūni). “unifying": the
four articles by giving; and the latter into the fifth, prajña-paramita, with "single
taste" (ro gcig par gyur). (104) / gsañ ba'i ye ses ye ses che / (104) The great wisdom of the secret wis.
| de ñid pha rol phyin dge ba / dom, virtue gone across to reality, arisen 7 pha rol phyin pa che las byun / from the great perfection (of insight) is / rdo rje chos mar ses par bya / (the goddess) to be known as Dharma
vajri. (104) "secret wisdom": the Mahāyāna. "great wisdom": absolute (paramartha) wisdom. (105) / pha rol phyin pa'i dge ba ni/ (105) The virtue gone across, the teaching
sbyor ba'i thabs su blta bstan pa / to be viewed as the means of the praxis,
/ rdo rje las mar ses par bya // is to be known as Karmavajri. (105) "The virtue gone across”: the verse indicates the acquirement of initiation (abhi
Şeka). (106) / gan phyir de ni rol pa dge / (106) Since she is the virtue of sport, Lāsyā
/ sgeg mo sbyin pa'i pha rol phyin / is the perfection of giving (dana). As the . /tshul khrims pha rol phyin dge bas / virtue of morality (sila) perfection,
/ brgyan pa'i yan lag yid 'on yin // (Mala) is the gratifying adorned body. (107) / glu ma bzod pa'i pha rol phyin / (107) Gītā is the perfection of forbearance
ched du brjod pa'i chos brjod pa'o / (kşanti), chanting the Udāna class of sc= gar ma brtson 'grus pha rol phyin / ripture. Nptyā is the perfection of striving
/ myur du sans rgyas ñid ster ba'o // (virya), speedily conferring Buddhahood. (108) / bdug pa ses rab pha rol phyin / (108) Dhüpa thoroughly pervades, so burn
kun du khyab par spros phyir ro / ing incense is the perfection of insight. me tog bsam gtan pha rol phyin / Puşpā is the perfection of meditation, i. e.
l'dod pa'i 'dam ma gos pa'o // it is not defiled by the mud of lust. (108) "Dhūpa......": [It is standard for the perfection of meditation (dhyana-pārami. ta) to precede the perfection of insight (prajñā pāramita) in the list of six perfections. Sänti-pā does not offer a reason for the switch in the order.]

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Alex Wayman (109) / mar me smon lam pha rol phyin / (109) Alokā (She, the Lamp) is the perfec
phyogs kun snan bar byed pa yin/ tion of aspiration, illuminating all the | dri ni thabs kyi pha rol phyin / quarters. Gandhā (She, the Perfumed | drin ni thur sel dge ba yin //
Water) is the perfection of means, being the virtue that purges (i. e. drives down
and out) (T. thur sel) bad odors. (109) "purges bad odors" : purges the bad odors of habit-energy (vasana) pertaining to
the discordant side. (110) / sans rgyas kun gyi thabs chen po/ (110) Great means of all the Buddhas, bas
dbye ba mnam pa bãi yi gnas / ed on fourfold division; the great means / thams cad 'dod pa'i thabs chen po/ for everything desired, is the explanation
/ rdo rje lcags kyu zes bśad do // of the Diamond Hook (vajrankuśa). (110) "great means": since it is means of taming illustrious sentient beings.. "fourfold
division": [not explained in commentary; presumably the fourfold division of Buddhist assembly (parişad), namely, the male and female laymen, the monks and nuns.] "everything desired”: the bodhi-practice, engaged for the aims of others, and engaged
toward enlightenment for oneself. (111) / byan chub spyad pa spyod byed pa/ (111) What engages the practice of bodhi| rdo rje zags pa zes bśad do /
practice, explains the Diamond Noose (va. /theg pa 'di la rten 'gyur gan / jra pasa). This Vehicle as support, ex
/ rdo rje lcags sgrog ces bśad do // plains the Diamond Chain (vajrasphoța). (111) "Diamond Noose”: the double aim (as in verse 110 commentary), because it is
the entrance to the Stage (bhūmi) (presumably the First Stage). "Diamond Chain":
the unchanging given thing (mi 'gyur ba'i dňos po). (112) /chos rnams thams cad ma skyes sin / (112) Bringing one to understand such say.
I gdod nas zi ba mkha' dan mñam/ ings as "All natures are unborn," "are pri/ de Ita'i tshig ni rab 'jug pas /
mordially pacific like the sky," is the ex/ rdo rje dril bu zes bśad do //
planation of Diamond Bell (vajrāveśa). (112) "are unborn": are non-two. "like the sky": appear only by own-nature. (113) / tshogs gñis kyi ni sbyor ba yis / (113) The mind that shows the aim of all
sems can kun gyi don ston pa'i / sentient beings and is naturally radiant by | sems ni ran bźin kyi 'od gsal / the mingling of the two collections, is
/ zla ba'i dkyil 'khor yin par bśad // explained as being the lunar disk. (113) "two collections": of merit (punya) and of knowledge (jñāna). “naturally radi.
ant": because the dirt is adventitious. "lunar disk”: the throne and light of the gods. [Sānti-pă treats the verse as separate from the foregoing verses of Chap. X. When

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The Sarvarahasyatantra Nāro-pā cites this verse in his commentary on the Hevajratantra, PTT, Vol. 54, p. 25—2-3, in an alternate translation, the term vajra (rdo rje) is given in place of "lunar disk” (zla ba'i dkyil 'khor), and appears to be a corruption, since śānti-pā also has the reading "lunar disk”].
XI. The sixteen hand symbols (114) / yan dag rdo rje rtogs pa ste (114) (1) Right comprehension is the va.
l'dsin pa'i sbyor ñid Icags kyu yin/ jra (diamond); (2) praxis of retaining
/ phra bar 'bigs pa mna' żes bya / is the hook; (3) penetration of the · / dgyes pas legs so źes bya ba // subtle is the arrow; (4) by reason of
pleasing, there is the response) “sadhu”. (115) / spras pas rin po che ru bśad / (115) (5) By reason of decking, there is / gzi brjid ces bya ñi ma yin/
the jewel (ratna); (6) for brilliance, the ./bsgren bas tog tu bśad pa ste / sun (sûrya) ; (7) because of hoisting, nam par 'byed pas béad par bśad // the banner ; ( 8 ) by supernal analysis, the
shout of joy (hulu). (116) /'dod chags dge ba pad ma yin/ (116) (9) Virtue (amidst) lust, is the lo
/ ñon mons dgra bcom ral gri ste / tus (padma); (10) the arhat (enemy / dkyil 'khor sbyor bas 'khor lo yin / destroyer) of defilement, the sword; (11) / gan gi brjod pas smra bar bśad // by the mandala-praxis, the wheel (cak
ra); (12) because of expressing it, the
"speech”. (117) /kun ñid sna tshogs rdo rje yin/ (117) (13) Being everything, the "crossed
bzig dka'i sbyor ba go cha yin/ thunderbolt"(viśvavajra); (14) the praxl'jigs pa'i spyod pas mche ba ste is hard to impale, the armor; (15) by / phyag rgya'i sbyor ñid bcin ba yin // reason of fearful praxis, the fang; (16)
as a bond, the mudra-praxis. (114-117) [Sänti-pă does little more than repeat the verse phrases. no. 4, the sadhu,
no. 8, the shout of joy, no. 12, the "speech”, cannot be taken in their literal meanings as “hand symbols”; presumably they are alternate terms for words that are more recognizable as "hand symbols”.] no. 12 "expressing it": expressing reality. no. 16 "mudrapraxis”: the diamond fist.
XII. Reality of the mandala (118) / dkyil 'khor du ni gan bśad pa/ (118) In which mandala the explanation
/ yid kyi dkyil 'khor dam pa yin/ (takes place is the illustrious mental ma

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/gźal yas khan ni ye ses te /
ndala. The temple is wisdom (jñāna), sems kyi brtsegs pa bsgren ba yin / uplifting an edifice of consciousness. (118) "illustrious" : because incorporated by the Sambhogakāya. "wisdom" : (here,) in
sight (prajña). (119) / phyi yi gru bzi pa gan yin/ (119) The outer square has equality of
/ tshad kyi mñam pa ñid gyur pa / measure. The thought(s) of friendliness,
byams pa la sogs sems gan yin/ and so on, are explained as the four lines.
/ thig bãi źes ni bśad pa yin // (119) "friendliness, and so on": friendliness, compassion, sympathetic joy, and equanim
ity. These four are called "boundless" (apramāna) when focussed upon the boundless sentient beings; and are called "pure abodes" (brahmavihara) when focussed
upon the sentient beings ranging in desire. (120) / chos kyi sbyor ba rjes dran ñid / (120) The recollection praxis of the Dharma / gan de rdo rje thig tu bśad /
(Doctrine) is what is explained as the di/lta ba kun las rnam grol ba / amond line. The liberation from all views / ye ses thig tu bśad pa yin //
is explained as the knowledge line. (121) / tshul khrims tshogs kyi dam pa ni/ (121) The sublime collection of morality is
gan zig rgyan du bśad pa yin/ referred to as "ornament". The thoughts /dad dban la sogs sems gan yin/ of the powers of faith, and so on, realize / re ba Ina ni yan dag byun //
the five hopes. (121) "five hopes”: the five powers beginning with faith. [Among the thirty-seven
bodhipakşya-dharma-s, there are five "faculties” (indriya), faith (śraddha), and so on. When these become strong, the same five are called the five "powers" (bala), which therefore are the "five hopes".] (122) / rnam par thar pa bãi po ni/ (122) The four liberations (vimokşa) are
| sgo rnams su ni yan dag bśad / the gates. The four right elimination-ex/yan dag spoi ba bái po ni /
ertions (samyak-prahāņa) are the arches /rta babs rnams dan ka bar byun // and involve posts. (123) / dran pa ñer báng bái po ni/ (123) The four stations of mindfulness (sm
Khyams rnams bzi por ses par bya / rtyupasthāna) are understood as the four rdsu phrul rhai ba bái po ni / courtyards. The bases of magical power de ni sgo khyud rnam bzi yin // (rddhi-pada) are the four gate projec
tions (niryūha). (124) / byan chub yan lan lag bdun po ni/ (124) The seven ancillaries of enlightenment
/ phren ba me tog chun brgyan pa / (bodhyanga)are the adornment with garl'phags lam yan lag brgyad po ni/ lands and flower bundles. The eightfold

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The Sarvarahasyatantra 549 ka ba brgyad ces bya bar bsad // Noble Path is the explanation of the eight posts. (125) / sgrib pa gnis las rnam grol zin/ (125) Liberating from the two hindrances | tin 'dsin ye ses kyis brtags pa / and examination by samadhi-knowledge-- / lam gyi ye ses khyad par rnams / the special knowledges of the path--is the | rna yab ces ni yan dag bsad // explanation of yak tails (camara). (125) "liberating": the bhavana-marga (path of intense contemplation). "examina tion": by both samadhi and insight (prajna). "special": attended with subtlety. (126) /non mons thams cad nes gcod cin/ (126) The right cutting and eliminating, by /non mons 'phrog pas dra ba ste / cutting out all the defilement and carrying , yan dag gcod cin spon ba nid // away the defilement, is the "net". (126) "cutting out": removing the root of the defilements. (127) / sel ba'i spon ba la gnas pa/ (127) The praxis of the two collections .. /tshogs gnis kyi ni sbyor ba nid / while one is in the elimination that drives lnon mons pa yi phyed 'phrog pa ) away, and carries away half of the de. | dra ba phyed ces bya bar bsad // filement, is the "half-net". (127). "driving away": the nearby-elimination (ne bar 'jig pa). (128) / ran bzin 'od gsal gan yin de / (128) The incomparable bodhicitta natu | byan chub sems ni bla med yin/ rally translucent, the consciousness that | sems ni don kun skyed byed pa / generates all the objectives, is explained | zla ba'i dkyil 'khor yin par bsad // as being the moon-mandala (129) / ses rab ye ses ran bzin dag/ (129) The pure nature of insight-wisdom / rdo rje lta bu'i tin 'dsin skyes / born from the diamond-like samadhi, the . I thar pa'i snan ba gzi brjid che / great brilliance of liberation's shining, is Ini ma'i dkyil 'khor yin par bsad // explained as being the sun-mandala. (130) / tshon rtsi lnar ni yan dag bsad / (130) The flowers of five gazes are rightly | lta ba lna'yi me tog yin/ explained as the five colored lines. The / ye ses Ina yi nes sbyor nid / application of five wisdoms is rightly ex| sans rgyas Ina zes yan dag bsad // plained as the five Buddhas. (130) "five gazes": the Buddha's five eyes. "five wisdoms": the mirror-like, etc. XIII. The seals (mudra) (131) / nam mkha' bain du bdag med pa'i/ (131) Sublime knowledge is the perception | rnam ses ye ses dam pa yin/ of non-self like the sky. What is explain/ ye ses de yi rgyan bsad pa / ed as the jewel of that knowledge is | chags pa'i sems zes bya bar bsad // attracting consciousness.

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550 Alex Wayman (131) "attraction": the sequence should be first non-attraction and second attraction. Non-attraction is the on-going reality of Mahavajradhara, namely the "nirvana without fixed abode" because not fixed in samsara or in (quiescent) nirvana. Attraction is the mind clinging to the images of the deities, and so on. "the jewel of that knowledge": answers the question, after being free from attraction, what arises from attraction? The jewel is like a wish-granting gem, i. e. consciousness attracts automatical ly by dint of the collections. (132) / chags bral las ni byan chub 'byun) (132) From non-attraction arises bodhicitta | chags pa'i sems las gzan yin no / (the mind of enlightenment), different | de bas chags dan chags bral ba / from attracting consciousness. Hence, the | byan chub sems zes yan dag bsad // right explanation of bodhicitta is by "attraction" and "non-attraction". (132) "bodhicitta" : when from non-attraction, is the Dharmakaya. when is the mind that clings with attraction, is the Sambhogakaya and the Nirmanakaya. Hence, both bodhicitta is "the right explanation of bodhicitta." (133) l'jig rten chags dan bral bas 'dul / (133) The world is tamed by non-attraction. | phyag rgya'i dnos grub chags las The magical success (siddhi) of mudra | byun / arises from attraction. The two contem, der ni thabs kyi sgom pa dag/ plations of means in those, confer all | dnos grub thams cad ster ba yin | magical success. (133) "magical success of mudra": for example, those of the body, speech, and mind of the gods; the yogin is fulfilled by those images. "means": performance. "contemplations": mental orientations, without interruption. According to precepts, the contempla: tion with attraction is the mental orientation (manasikara) to the body, speech, and mind, as mind-only (cittamatra); the contemplation free from attraction is the mental orientation by way of non-image (anakara) like the sky. "all magical success": accomplishment of the three Bodies. (134) / ji ltar 'jig rten 'dul 'gyur ba / (134) The way the world is tamed is also | de Itar rnal 'byor pa yis spyad / the way the yogin practices. The way / ji ltar gdul bya dag gyur pa / the candidates would be pure (unfortu | zen pa kun du mchod par gyur // nately) amounts to worship of clinging. (134) "worship of clinging": not the way to get pure, nor the way to accomplish the three Bodies. (135) | mtshan nid gan zig yan dag bsad / (135) Whatever the character rightly expla | mtshan nid de ni mtshon par gyur / ined, that character is a symbol. It is exsku gsun thugs kyi phyag rgya yis / plained as being the knowledge sealed by

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551 The Sarvarahasyatantra | rgyas btab ye ses yin par bsad // the seals (mudra) of Body, Speech, and Mind. (135) "character": the mahamudra and other mudra-s that are rightly explained. (136) / phyag rgya bsgoms pas rnal 'byor (136) By contemplating the seal (mudra) pa / the yogin becomes ever identical with the | rtag tu phyag rgya'i bdag can 'gyur / seal. By contemplating the sealing as pres| rgyas btab dnos po ses nas ni/ ent after perceiving it, he is sealed by /bsgoms na phyag rgyas btab par the seal. 'gyur // (136). "after perceiving it": one should perceive the deity and so on as present, that was metaphorically designated as "sealed", contemplating it with conviction that it is one. self. At that time he is sealed, i. e. gets the identity of the deity. (137) /mtshan dan mtshan nid 'brel pa ni / (137) Having perceived the union of the / ses nas rnal 'byor yan dag spyod / character and the insignia, one rightly en/ ji ltar mtshan nid yan dag grub / gages in yoga. The way the character is | de bzin dag pa myur du 'grub // rightly accomplished is also the way pu rity is speedily accomplished. (137) "union": having perceived the union of the character of Aksobhya, etc. with their (respective) insignia, one can practice, with firm conviction, the enterprise of yoga; and there is no contemplation at all of attraction. (138) / g'yas pa'i cha yi mtshan ma ni / (138) The sign on the right part reveals the / ses rab can ni rab tu bstan/ possessor of insight (prajna). The way I g'yon gyi mtshan ma ji ltar mthon / one sees the sign on the left, symbolizes . de 'yi thugs rje mtshon pa yin // his compassion. (138) "right part": the sign of the right hand stands for insight and refers to the deities that are dwelling when one is in the dream consciousness, etc. "left": the sign of the left hand stands for compassion. (139) / phyag ni gnis ka'i mnam sbyor las / (139) The putting together of the two | tin 'dsin gnis su bsad pa yin/ hands is explained as two samadhis. , zabs gnis kyi ni mtshan ma yis / By the sign of the two feet, one indi | tshogs gnis dag ni bstan pa yin // cates the two collections (140) / sor mo Ina yi mnam sbyor las / (140) Putting together the five fingers may | dkyil 'khor Ina yis rgyan pa yin/ indicate the adornment with five manda sans rgyas lna yi mnon byan chub / las and the manifest enlightenments in | rim pa bzin du bstan bya ste // sequence of the five Buddhas. (140) "five mandalas": the individual fingers stand for mandalas of space, etc. (i. e.

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552 Alex Wayman the five elements). (141) / gan zig gun mo ston pa ni/ (141) Any display of the middle finger (gun | nam mkha' las ni byun ba mtshon / mo) symbolizes an arising from space. | gan zig 'dsub mo ston pa ni / Any showing of the forefinger ('dsum | de ni dban chen dkyil 'khor yin // mo) is the mahendra-mandala (the earth disk). (142) / srin lag tu ni yan dag bsad / (142) Rightly explaining the ring finger, one chu yi dkyil 'khor zes bsad do / explains it as the water disk. Any show| gan zig mthe bo ston pa ni / ing of the thumb symbolizes its fire. | de yi me ni mtshon pa yin // (143) / gan zig mthe'u chun ston pa ni/ (143) Any showing of the little finger wo | rlun gi dkyil 'khor nid du 'gyur / uld be the wind-disk. Any showing of the | gan zig Ite ba ston pa ni / navel refers to Vajradhatvisvari (Queen | rdo rje dbyins dban phyug bsad // of the Diamond Realm). (144) / gan zig soin kha ston pa ni/ (144) Any showing of the 'heart (=chest) / rdo rje sems mar rjes su dpag / implies (the goddess) Sattvavajri. Any | gan zig smin mtshams ston pa ni / showing of the brows is Ratnavajri. | rdo rje rin chen ma zes bya / (145) / gan zig lkog ma ston pa ni / (145) Any showing of the throat is Dhar | rdo rje sems mar ses par bya / mavajri. Any showing of crown of "head | gan zig spyi bo ston pa ni / should be taken as Karmavajri. | rdo rje las mar ses par bya / (143--145) "showing of the navel ......": touching the navel, etc. (lte ba la sogs par reg pa) are the five goddesses; these are corporeal signs (lus kyi brda'). (146) / byan chub lnar snon byan chub pa (146) Whether it be the one enlightened 'am / sooner in the five enlightenments, or the /yan na ye ses lna rnams sam/ five wisdoms, or the five Buddhas, attend| sans rgyas Ina dan yan dag ldan / ed with them is the mandala-enlighten | dkyil 'khor byan chub yin pa bstan // ment. (146) "in the five enlightenments": the verse shows verbal signs (gsun gi brda'). [Apparently the mantras recited in connection with the five enlightenments (abhi sambodhi); see verse 17, 43, 44, above.] (147) / saon gyi sgrar ni ji skad bsad / (147) The expression "sooner" he explains | mdun du de ni rab tu bstan/ as "in front". The expression "later" he | rgyab kyi sgrar ni ji ltar bsad / explains as "in back". . | phyi mar de ni yan dag bstan/ .

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The Sarvarahasyatantra 553 (148) / gan du thog ma'i sgrar, gyur pa / (148) Where the sound occurs first, that he / de ni rgyu yi sgra ru bstan/ explains as the causal sound. What sound / gan sig tha ma'i sgrar gyur pa / occurs last, he explains as the result. l'dir ni 'bras bur yan dag bstan // (148) "first sound": the Bodhisattvas. "last sound": the Buddhas, Aksobhya, etc. (149) / sans rgyas bcom ldan gnis mi mna / (149) The Buddha Bhagavat does not bear / rgyu dan 'bras bur ldan 'gyur min / the two, does not possess cause and re/ gan phyir thog ma thog ma med / sult. Since he is without beginning or end, de phyir rtag pa zes bsad do // he is said to be "permanent" (nitya). (149). "the two": as to the question, is Vairocana a cause or a result ? the verse denies both cases. (150) / tan sems rtogs pas sans rgyas te (150) He is Buddha ("awakened") because Artogs par bya baʼan sems nid yin / having comprehended his own mind, and .. / sans rgyas zin zes bsad pa dan | what is to be comprehended is the underI byan chub sems su ses par bya || lying mind (cittata). It is called "Bud dha field" (buddhaksetra) and known as bodhicitta (mind of enlightenment). (151) / ran bzin dag pa'i sems can ni / (151) Having a mind pure by underlying | kun du rig par yan dag bsad / nature is rightly called "all knowing". | sems can ran bzin dag pa ni / Having a mind pure by underlying nature /byan chub sems su ses par bya || is known as bodhicitta. (151) "pure by underlying nature": the Buddha proclaimed that the dirt is adventitious (agantuka), like clouds and smoke on the sky. (152) / dan por gyur pa snin khar rdebs / (152) The First is cast in the heart, to be / brtan pa nid du'an ran nid 'gyur / itself in a firm state. Who keeps (his) / skra 'dsin pa ni ral pa'i dbus / hair, in the middle of the matted hair, is l'od dpag med du mnam bzag yin // equipoised as Amitabha. (152) "First": Bhagavat Sri-Paramadya. "who keeps (his) hair": Amitabha. (153) / btsum-ba-na ni rjes bsad pa / . (153) "Kissing" (cumbana) is a ranked in | de bzin gsegs pa rdo rje gsun/ struction (anusasana), a "diamond say| dban po gnis ni mnam sbyor ba / ing" of the Tathagata. Who mixes together | rnam par snan mdsad ces bsad do // the two faculties, is the explanation of Vairocana. (153) "mixes together" : because Vairocana is non-two. (154) / bu mo lo grans bcu gnis par ) (154) The maiden aged twelve that was | skyes mchog thub pas gan gsuns pa / mentioned by the Muni, best of men, was

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554 Alex Wayman / pha rol phyin pa bcu guis su / meant as the twelve perfections. Would | gsuns kyi gzan du mi rtag go // be impermanent otherwise. (154) "would be impermanent otherwise": this means that she is not an external wom an. (155) / bu mo lo grans bcu drug par ) (155) The maiden aged sixteen that was | de bein gsegs pas gan gsuns pa / mentioned by the Tathagata, is an expres/ rdo rje sems sogs sems dpa' yi / sion meaning what is contemplated of the /bsgoms pa'i don gyi sgra yin no // "beings" (sattva), Vajrasattva, and so on. (155) "contemplated": the "maiden" contemplated by the Bodhisattvas. [Hence, also the sixteen voidnesses, etc.] (156) / lha mo lo grans ni su par / (156) The maiden aged twenty that was l'khor los sgyur bas de skad gsuns / mentioned by the Cakravartin, is identical | mchod pa ni su'i bdag nid can / with the twenty offerings, in the sequence / ni su po dan rim pa bzin no // of the twenty. (156) "in the sequence": the twenty, Aksobhya, etc. (157) / ran gi chun ma ran rig las / (157) "One's own wife" is explained as the / byun ba'i ran rig yin par bsad / introspection arising from the vision (vid| gzan gyi chun mar gan bstan pa / ya) of one's own. "Another's wife" is | gean sdug gzan gyi rig pa yin // taught to be another beauty, the vision of another. (157) "vision of one's own": of one's own family (kula). "the vision of another": of another's family (kula). (158) / gci dan rdo rje zes bsad pa / (158) "Urine" and "va jra" are explained / rdo rje ye ses bla med yin/ as the incomparable diamond wisdom (va. : | bsan dan pad ma zes bsad pa / jra-jnana). "Ordure" and "padma" are | chos kyi ye ses rnog med yin // explained as the unmuddied knowledge of Doctrine (dhar ma-jnana). . (159) / yons su gsal bar rnam ses pa ) (159) The illustrious one with mind of the | dkyil 'khor thugs kyi dam pa yin / mandala perceives in perfect clarity. He | sku gsun thugs kyi spyod pa yis / makes offering assiduously by practice of /'bad pa yis ni mchod byed pa || Body, Speech, and Mind. (160) / ran gi rdo rje pad mar Idan / (160) The diamond being (Vajrasattva) | dban po gnis las byun ba yi / should make offering with the drop of ranh gi khu ba thig le yis / his own "semen" arisen from the two or| rdo rje sems dpa' mchod par bya || gans, while his own vajra is possessed of padma

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555 The Sarvarahasyatantra (160) "his own va jra": the vajra identical to Vairocana, and the padma (lotus) of his vision (vidya). His own seed is the "semen" consisting of the knowledge of reality (de nid kyi ye ses). "should make offering": should generate, as shown how in the next verse (no. 161). (161) / tshogs gnis kyi ni sbyor ba yis / (161) Comprising all Buddhas in one by | sans rgyas thams cad gcig bsdus the mingling of the two collections, based pa / on the very two that are non-two, he is | gnis med gnis nid la brten pa / rightly endowed with comprehension by | thugs rje nams dan yan dag ldan // noble Mind. (161) "comprehension by noble Mind": because he will understand others by the noble Mind. I ran gi khu ba mkhas pa yis / with skill in his own "semen," the great | rnal 'byor chen po byun nas ni / yoga having arisen, it rightly empowers | dkyil 'khor yan dag byin gyis rlab // the mandala. (162) "mingling equally": becoming non-two. "having arisen": from his own "semen" (163) / dgod dam rab tu smra ba'am / (163) By equal mingling of the four god | sans rgyas rol mo'i gar byed pa / desses with laughter, prattling, or the spor/ lha mo bai yi mnam sbyor bas / tive dance of a Buddha, his sport is of | rgyu dan mi igyu rnams kyi rol // the moving and the non-moving. (163) "equal mingling": contemplatively. "the moving and the non-moving": together with the mandala residents, or by believing that all sentient beings have the form of one's own deity. "sport": the automatic arising of yoga. XIV. The five external mandalas (164) / gsan zin legs par bsgril pa dan / (164) The line placement of the wise is by | cha dan ldan zin mdses pa yis / well twisting in privacy, by beautification | ses rab can gyi thig gdab pa / having parts, and by contemplation of | sku gsun thugs ni bsgoms pas soll Body, Speech, and Mind. (164) "by contemplation of Body, Speech, and Mind": by praxis of one's own deity. (165) / zur bai pa la sgo bai pa ) (165) Given the four lines, it is beautified | rta babs bzis ni mdses byas la / with four corners, four gates, and four | thig bai dan ni yan dag ldan / arches; adorned with silk and flower | dar dan me tog phren bas brgyan || garlands. (166) / grva yi mtshams ni thams cad dan / (166) Decking with precious diamonds all

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556 Alex Wayman | sgo khyud kyi ni nan rnams su / the corners and within the gate projec| rdo rje rin chen spras pas ni // tions, one lays the line sof the exter / phyi yi dkyil 'khor thig gdab po // nal mandala (167) / rdo rje'i thig gi yons skor zin / (167) Surrounding with the diamond line / ka ba brgyad kyi ne bar mdses / and beautifying with eight posts, he teach| ka ba brgyad kyi nan gnas pa'i / es eight circles about the eight posts. | dkyil 'khor brgyad par bstan pa // (165--167) "beautified": with arches and with eight posts. (168) / grva yi dkyil 'khor dor bar ni! (168) Omitting the corner circles, one of | rdo rje lha mo'i tshogs kyis mchod / fers by way of the host of diamond god/'khor lo laa dan yan dag ldan / desses, uses the five circles, adorned with | dkyil 'khor Ina yis rnam par five mandalas. brgyan // (168) "host of diamond goddesses": the eight, Rdo rje sgeg mo, and so on. "omitting": part of each of the strip borders of the gods (lha'i snam bu mtshams kyi re cha dor) [The snam bu, Skt. pata, are the colored strips running along inside the palacemandala "walls", broken into segments by the gates.] "five mandalas": for the five Tathagatas, in each of which there are five deities-a total of twenty-five. (169) | dra ba dra phyed kyis brgyan cin/ (169) Adorned with nets and half-nets and | rna yab kyis ni ner spras pa / decked with yak tail (whisks), it can be khru ni bcu gnis bya ba'am / constructed with twelve hasta or sixteen / khru bcu drug tu rab tu brtag // hasta (measures). (170) / yan na khru ni ni su tsam/ (170) Or else one rightly empowers the Ini su Ina dan Idan pa yis / mandala with twenty hasta or with | dkyil 'khor yan dag byin gyi brlab // twenty-five hasta.. (171) / sgo rnams kyi ni dbus ma'i cha ) (171) The sections of the middle respective | cha dgu ru ni rnam dbye ba / to the gates are divided into nine parts. | dkyil 'khor sgo ru bsams nas ni / Having given thought to the mandala| sgo khyud der ni bya ba yin // gates, one should prepare there the gate projections. (171) "sections of the middle": the square originally in four parts, a section-going with a gate--divided into nine squares, the central area also in nine squares; in each of which five areas one may seat five deities, a total of twenty-five. (172) / sgo khyud dkyil 'khor rnam pa ni / (172) The circle at the gate projection pre / soin po'i dkyil 'khor dan mnam par / pared in nine parts is the same kind as | dgu cha ru ni rnam bgos te/ the nave-mandala, and one should disre

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557 The Sarvarahasyatantra i grva yi dkyil 'khor dor bar bya || gard (for the purpose) the corner circles. (172) "corner circles": there are four corner circles; when disregarded, five circles are left over. (173) / tha mar khyams dan Idan pa yil (173) Lastly, one should give thought to | dkyil 'khor Inas ni brgyan pa dan / the square adorned with five mandalas | kha dog Ina dan yan dag ldan / and endowed with five colors, that is at | gru bai bar ni brtag par bya // tended with a courtyard. (174) / lta ba lna po bgrod dka' che / (174) It is very difficult to tranverse the | kha dog Ina yi de bzin gsegs / five views. The Tathagatas of five colors 7 sans rgyas Ina dan mnam sbyor ba / mingle equally with the five Buddhas, / sa ni tshon gyis rab tu bsgyur // transformed by the earth-paint. (174) "five views": the "reifying views" (satkayadrsti), namely that the five person al aggregates (skandha) are real. "five Buddhas": Vairocana, Aksobhya, Ratnasambhava, Amitabha, and Amoghasiddhi, who in the given order are in the center of the mandala, and in the East, South, West, and North, as in verse 175. (175) / dkyil 'khor Ina yi dbus su ni / (175) The five Buddhas are to be disposed - / sans rgyas Ina ni dgod par bya / in the centers of the five mandalas. By | kha dog Ina dan tin 'dsin gyis / the five colors and by samadhi they l'dod pa'i yon tan Ina yi khyab // pervade the five "strands of desire" (= the five sense objects). (176) / sel dan zla ba'i 'od 'dra zin/ (176) Like crystal and moonlight, compris | sans rgyas thams cad gcig bsdus pa' ing in one all the Buddhas, is the Tatha| de bzin gsegs pa rnam snan mdsad / gata Vairocana, the Tathagata of heroic | dpa' bo'i lta ba de bzin gsegs 1. gaze. (177) / in-dra-ni-la'i 'od 'dra zin/ (177) Like the light of Indranila (sapphire), 1. rdo rje thams cad gcig bsdus pa/ comprising in one all the vajras, is Ak/ mi bskyod 'ye ses las byun ba / sobhya, consisting of wisdom (jnana), the | rdo rje'i lta ba de bzin gsegs // Tathagata with adamantine gaze. (178) ldsam-bu'i gser gyi 'od 'dra zin/ (178) Like the light of jambu-gold, com | sans rgyas thams cad gcig bsdus pa / prising in one all the Buddhas, is the one | sems can kun gyi don du byun / (i.e. Ratnasambhava) consisting of the /'bar ba'i Ita ba de bzin gsegs // aims of all sentient beings, the Tathagata of flaming gaze. (179) | dpa' bo chen po pad ma 'dra / (179) Like the great-hero lotus with the | pad-ma-ra-ga'i nor bu'i 'od / light of the padma-raga gem (ruby), I chos kyi ye ses las byun ba / is the one (i. e. Amitabha) consisting of

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558 Alex Wayman | chags pa'i lta ba de bzin gsegs // Dharma-wisdom, the Tathagata with im passioned gaze. (180) /ma-rga-da kyi ni 'od 'dra zin/ (180) Like the light of mar akata (emera. | sans rgyas thams cad gcig bsdus 1d), comprising in one all the Buddhas, is pa / the one (i. e. Amoghasiddhi) consisting of | sans rgyas kun gcig las byun ba / all Buddhas taken together, the Tathagata | byams pa'i lta ba de bzin gsegs // of friendly (maitri) gaze. (176--180) "Vairocana": Bhagavat Vairocana has four faces; the remaining Tathagatas have one face (each). (181) / dbus ma'i sa yi gai dag pa / (181) Like the color of the water-crystal | nor bu chu sel mdog 'dra ba / gem on the pure earth-spot of the center | sar phyogs nid du saon po che / (i. e. Vairocana's mandala); in the east | lho ru ser po yan dag ldan // the great blue one (i. e. Aksobhya's ma ndala); in the south the possessor of yel low (i. e. Ratnasambhava's mandala). (182) / nub phyogs der ni dmar po ste / (182) In the western direction the red one /byan du ljan dan yan dag ldan / (i. e. Amitabha's mandala); in the north | kun tu khyams dan Idan pa la / the green-possessor (i. e. Amoghasiddhi's | sgor ni khyams dan bral ba'o || mandala); and while those have court yards in all (directions), they do not in clude the courtyards in the gates. (182) "courtyards": in the outer courtyards of the mandala are the sixteen Bodhisattvas (same list as in Nispannayogavali, Vajradhatu Mandala): - In the east, Maitreya, Amoghadarsi, Sarvapayanjaha, Sarvasokatamonirghatamati, who are white. In the south, Gandhahasti, Surangama, Gaganaganja, Jnanaketu, who are yellow. In the west, Amitaprabha, Candraprabha, Bhadrapala, Jaliniprabha, who are red. In the north, Vajragarbha, Aksayamati, Pratibhanakuta, Samantabhadra, who are green. (181--182) "the center......": the five Tathagatas in the given order display the mudra-s, "supreme bodhi," "touching the earth," "gift giving", "samadhi," "confidence giving". (183) / gan zig dbus mar yan dag bsad / (183) What is rightly explained as the "cen | sans rgyas ye ses bla med yin/ ter," is the incomparable Buddha knowl| gzan dag don kun yan dag idan/ edge; and rightly explained as all the | tin 'dsin ye ses dam pa yin // meaning of the others, is the sublime sa madhi-knowledge.

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The Sarvarahasyatantra 559 XV. Goddesses in charge of magical rites (184) / nam mkha'i dbyins kyi dbus gnas (184) One imagines a perfect moon disk par/ situated in the middle of the sky-realm. | zla ba'i dkyil 'khor dam pa bsam / Contemplating (oneself) as the body of a | sans rgyas sku ni rnam bsgoms la / Buddha, one should imagine Locana in the | spyan ni dbus su bsam par bya || middle (of the moon disk). (184) "Locana": the verse begins the treatment of the karma-gana (set of ritual acts for siddhi) by way of the yoga of Locana and the other goddesses. "body of a Buddha": one imagines one's own body as a Buddha in the sequence of Vairocana, Aksobhya, Amitabha, and Amoghasiddhi. "moon disk": One imagines the moon disk in the heart of that (Buddha); in the middle of it one should contemplate in the given order the germ syllables LAM, MAM, PAM, TAM, and from them the (four) goddesses, Locana, etc. (185) / bzin bzans spyan ni yans pa dan / (185) Whose complexion is lovely, eyes I nor bu chu sel mdog 'dra la / wide, and is colored like the water crys | mtshan rnams thams cad yons su tal gem, one apprehends the best of illu. rdsogs / sory women, with full complement of all | bud med sgyu ma'i mchog 'dsin pa // the marks. (185) "water crystal gem": [the description of Locana.] (186) / phyag tu 'khor lo sgom bya ste / (186) One should contemplate (oneself) | khams gsum pa ni dban byed pa / with wheel in hand, the one who con/ dnos grub kun byed ye ses ni / trols the three realms, whose wisdom l'khor lo yid bain nor bu'i mdog // enacts all siddhis, whose wheel is the color of the wish-granting gem. (186) "all siddhis" [Peking text dnos kun grub corrected to dnos grub kun by au thority of commentary]: the rank of Vairocana. (187) / nam mkha'i rdo rje dbus chud par/ (187) One imagines a sublime moon disk | zla ba'i dkyil 'khor dam pa bsam placed in the middle of the sky-diamond. | sans rgyas sku ni rnam bsgom la / Contemplating (oneself) as the body of a | nam mkha'i rdo rje mchog bsgom Buddha, one should imagine (there) the mo // best sky-vajra. (188) / zal mdses spyan ni yans pa dan / (188) Whose face is lovely, eyes wide, and , ut-pal snon po'i 'dab ma'i mdog/ is coloured like the blue lotus petal, one | mtshan rnams thams cad yan dag imagines the best illusory (woman) of rdsogs / the sky, with full complement of all the | nam mkha'i sgyu ma'i mchog bsam marks.

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560 Alex Wayman mo // (187-188) "best sky-vajra": the goddess Mamaki, showing fury as her illusion. (189) / phyag tu ut-pal snon dmar te! (189) One (imagines himself) with red-blue /khams gsum pa ni phyag byas pa / lotus in hand, whom the three realms sa| sans rgyas byan chub byed pa'i lute, best producer of the Buddha's enmchog/ lightenment, who holds the diamond of | gsan ba'i dnos grub rdo rje can // secret siddhis. (189) "Buddha's enlightenment": the rank of Aksobhya. "diamond of siddhis": who operates the yoga of adamantine siddhis. (190) / nam mkha' rdo rje'i dbus chud pa/ (190) One imagines a sublime moon-disk | zla ba'i dkyil 'khor dam pa bsam / placed in the middle of the sky-vajra. | sans rgyas sku ni rnam bsgom la / Having contemplated (oneself) as a Bud| rdo rje chos mar rnam par bsam // dha body, one imagines (there) a Dha Imavajri (goddess). (191) | mdses pa'i zal la spyan yans pa) (191) Whose face is lovely, eyes wide, and | pad-ma-ra-ga Ita bu'i mdog/ is coloured like ruby, her body rightly | sku mdog dmar po yan dag byun / appearing with red color, comely holder | chags pa'i pad ma 'dsin sdug pa || of the passion-lotus; with full comple| mtshan rnams thams cad yan dag ment of all the marks, adorned with all rdsogs / the ornaments. | brgyan rnams kun kyis rnam par brgyan || (190--191) "Dharmavajri": [the goddess Pandara] referred to by her dress (na bza') (which is white in color). "passion-lotus": pure wisdom of Dharma. (192) / phyag tu ut-pal la dmar po ni/ (192) One contemplates (himself) as all | sans rgyas thams cad rab sgoms Buddhas with red lotus in hand, best propa'o / ducer of Dharma-wisdom, holding the chos kyi ye ses byed pa mchog/ diamond of the secret samaya (pledge). | gsan ba dam tshig rdo rje can // (192) "red lotus in hand": [Amitabha]. "diamond of the pledge": comprehension of the Mahayana. "holding": holding its secret. (193) / mkha' dbyins rdo rje dbus chud par / (193) One imagines a sublime moon-disk | zla ba'i dkyil 'khor dam pa bsam/ placed in the middle of the sky-vajra. | sans rgyas gzugs ni rnam bsgoms la / Having contemplated (oneself) as a Bud| sgrol ma mchog ni bsam par bya || dha body, one should imagine (there) the best Tara,

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561 The Sarvarahasyatantra (194) | zal mdses spyan ni yans pa dan / (194) Whose face is lovely, eyes wide, | sna tshogs rgyan gyis rab tu brgyan / adorned with multiform ornaments. One | kha dog ser po nid bsams zin / imagines her as yellow, spreading the /bud med sgyu ma'i dregs bdo ba || pride of an illusory woman. (193--194) "spreading the pride": (the goddess Tara), capable in the emergence of wis dom (jnana). (195) / phyag tu ut-pal dam pa ni / (195) One should contemplate (oneself) | ser po snan ba bsgom par bya / with yellow appearance, a sublime lotus | rdo rje nid 'dsin las byun ba / in hand, consisting of vajra-holding, salut| sems can kun gyi phyag byas pa'o // ed by all sentient beings. (195) "yellow appearance" : [santi-pa does not state the particular Buddha whose rank is here attained. Earlier, under verse 184, he mentioned Amoghasiddhi for this place. However, Amoghasiddhi is generally green in color, and the Tara is the green one. From the Tantra's specification of the yellow colour, we should expect the Buddha Ratnasambhava, who has the color yellow. According to B. Bhattacharyya, The Indian Buddhist Iconography (Calcutta, 1958), pp. 240--241, the Tara of yellow color going with this Buddha is Vajratara.] OM RU RU SPHURU JVALA TISTHA (Locana's vidya :) OM Speak! Speak! SIDDHALOCANI SARVARTHASADH. Fill up! Radiate ! Remain ! O, the gaze ANI SVAHA/ of the accomplished ones! O, who makes achieve all aims ! SVAHA. OM SANKARE SANTIKARE GHUTTA (Mamaki-s vidya :) Om o, who creates GHUTTA GHUTTANI GHATAYA bliss ! 0, who stills ! Protect ! Protect ! GHATAYA GHUTTANI SVAHA/ O, protectress ! Destroy ! Destroy ! 0, pro tectress! SVAHA. OM KATE VIKATE NIKATE KATAM- (Pandara's vidya :) OM O, who makes KATE SVAHA) the rain descend ! O, when there are those dried up ! O, when there are those without wealth! O, who again and again brings prosperity ! SVAHA. OM TARE TUTTARE TURE SVAHA / (Tara's vidya :) OM O, who rescues ! O, /rig pa'i lha mo bai'o / who rescues from suffering ! O, the fast one ! SVAHA. The four vidya goddesses. (the four vidya goddesses) [santi-pa merely mentions that there is the mantra OM etc. However, in this author's commentary on the Guhyasamajatantra called Kusuma

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562 Alex Wayman njali-guhyasamaja-nibandha-nama, PTT Vol. 64, p. 168, he gives commentary on these four vidya (female incantation, especially indicated by the final SVAHA) as they occur in Chap. XIV of the Guhyasamaja. From his commentary at that place, I have used explanations enabling me to make the translation presented above. Some further material from that commentary presented below.] (Locana's vidya) "RU RU": in the heart the moon-disk imagined there has on it a mantra whose syllables are to be expressed; "Speak ! Speak ! " "SPHURU": those (syl. lables) go out, filling the sky with a cloud of one's body; "Fill up !" "JVALA": they go towards in the rays of those (syllables); "Radiate ! " "TISTHA": they enter a sick body; "Remain ! " "accomplished ones": the Buddhas. "all aims": appeasing (illness), and prosperity. (Mamaki's vidya) "who stills": stills defiled imagination. "Destroy ! : the demons. (Pandara's vidya) "who makes the rain descend" (Tib. char 'bebs par byed pa). "when there are those dried up" (Tib. rnam par bskams pa rnams). "when there are those without wealth" (Tib. nor med pa rnams). "who again and again brings prosperity" (Tib. rgyas pa ni yan dan yan byed pa). (Tara's vidya) "who rescues" by bringing to the other side. "who rescues (tara) from suffering (tud-). fast one": who rescues speedily. (196) / sku ni lus kyi no bo yis / (196) (Their) Body, by the nature of | thugs ni sems kyi rnam pa nid / (their) body; (their) Mind, by the kind I gsun ni nag gi rnam pa yis / of (their) mind; (their) Speech, by the | mchod na mchod pa'i bdag nid aspect of (their) speech; when worshipped, 'gyur // is worshipped by themselves. (196) "(Their) Body": of the Tathagatas, Vairocana, etc."(their) body": of the "moth ers (yum)" who are Locana, etc. "when worshipped": by the blazing garland of mantra-letters, inscribed mentally by the yogin, on the moon in the heart of the "mothers", from which emanating, the sky is pervaded with the bodies of the "mother" who, with body, speech, and mind, worship the (respective) Buddha's Body, Speech, and Mind, [Cf. Wayman, Yoga of the Guhyasamajatantra, p. 267:-"Therefore, Vajrasattva prompts by himself his own worship."] XVI. Secrecy of the Tantra (197) / sku gsun thugs kyi gsan ba ni / (197) The secret of Body, Speech, and | mkhas pa yi ni bsrun bya ste / Mind should be protected by the wise ; /bsruns na mchog tu gsan ba ni / and when protected, the secret par excel

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The Sarvarahasyatantra 563 .. lence | Itag par kun tu 'byun ba'i 'gyur // will always arise. (197) "will always arise": otherwise (if not protected), will not (arise at all). (198) / dnos po yons su dag pa ni / (198) When the complete purity of the | med pas kun tu rtag mi 'byun / given thing is absent, it (i. e. the secret) | rnal 'byor pa yi rnal 'byor thob / will never arise. When the yogin's attain| tshogs med yan dag mi mthon no // ment of yoga lacks the collection (of merit and knowledge), it (i. e. the secret) cannot be seen. (198) "seen": means right seeing, a non-wayward viewing [i. e. of the "given thing"]. "given thing": [cf. verse 1.] (199) ( de bas gsan ba'i ye ses 'byun / (199) Hence, the arising of the secret /rnal 'byor kun tu 'byun bar 'gyur // knowledge would be the complete arising I ses rab pha rol phyin pa'i thabs / of yoga. The means (upaya) of Prajna| tin 'dsin ye ses brtags par yin / paramita is to examine with samadhi wisdom. (199) "examine with samadhi-wisdom": with mantra, mudra, etc. ; is the praxis of the five abhisambodhi [verses 17, 43, 44, above]. (200) / chos rnams thams cad rnam dag pa I (200) All the dharmas are pure. How is I dag pa nid du gyur pa ni / the purity ? The jewel of the gods perpe| ci ltar lha yi nor bu ni / tually shines with its own light. Also, | ran gi 'od kyi rtag tu snan || the phenomenal world when pure makes | srid pa yons su dag pa yan / yoga attain yoga. | rnal 'byor rnal 'byor thob byed yin // (201) / rdo rje dbyins ni gsan chen du / (201) Whoever has become wise through I gan zig dban skur mkhas pa la / initiation (abhiseka) in the great secret | thugs kyi gsan ba'i rnal 'byor Vajradhatu, who has the best yoga be. mchog / longing to the secret of Mind, it will | mkhas pa de la bsad par bya || be explained to that wise one. | Thams cad gsan ba zes bya ba'i rgyud kyi rgyal po rdsogs so Completed is the Royal Tantra with name "Entirely Secret" (Sarvar ahasya). Completed also is the use of Ratnakarasanti's commentary with name Sri-sarva: rahasya-nibandha-rahasya-pradipa-nama.

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564 Alex Wayman Index of first lines of the verses kun nid sna tshogs rdo rje yin, 117 dkyil 'khor Ina yi dbus su ni, 175 dkyil 'khor dag ni mi bya zin, 68 dkyil 'khor du ni gan bsad pa, 118 sku ni lus kyi no bo yis, 196 sku gsun thugs kyi rdo rje rnams, 98 sku gsun thugs kyi gsan ba ni, 197 khams gsum lam ni nams dga' bar, 62 khyod kyi srog chags bsad par bya, 69 mkha' dbyins rdo rje dbus chud par, 193 mkhas pa yi ni cho ga yis, 10 gan du thog ma'i sgrar gyur pa, 148 gan phyir de ni rol pa dge, 106 gan zig Ikog ma ston pa ni, 145 gan zig gun mo ston pa ni, 141 gan zig snin kha ston pa ni, 144 gan zig mthe'u chun ston pa ni, 143 gan zig dbus mar yan dag bsad, 183 gan yan bdag med las byun, zin, 3 grva yi dkyil 'khor dor bar ni, 168 grva yi mtshams ni thams cad dan, 166 glu ma bzod pa'i pha rol phyin, 107 dga' bas spro ba'i shyor ba yis, 81 dgod dam rab tu smra ba'am, 163 igro ba mnams la spro ba'i sems, 75 rgya yis rgyas btab dnos po ni, 31 rgyu yi de nid cun zad med, 23 rgyu yi de nid mnam sbyor bas, 9 rgyu yis rgyu ni dnos por min, 24 sgo khyud dkyil 'khor rnam pa ni, 172 sgo rnams kyi ni dbus ma'i cha, 171 sgrib pa gnis las rnam grol zin, 125 na rgyal med cin snan ba med, 100 dnos po sgom pa'i dnos ma yin, 20 dnos po yons su dag pa ni, 198

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565 The Sarvarahasyatantra snags rnams thams cad rab tu grub, 71 snon gyi sgrar ni ji skad bsad, 147 gci dan rdo rje zes bsad pa, 158 chags dan sdan dan rmons pa rnams, 47 chags pa'i lta bas byams pa ste, 52 chags bral las ni dyan chub 'byun, 132 chos kyi bdud rtsi bcud kyis len, 58 chos kyi sbyor ba rjes dran nid, 120 chos bdag med las yan dag byun, 76 chos rnams thams cad rnam dag pa, 200 chos rnams thams cad ma skyes sin, 112 ji ltar 'jig rten 'dul 'gyur ba, 134 'jig iten khams ni thams cad na, 65 'jig rten chags dan bral bas 'dul, 133 non mons thams cad nes gcod cin, 126 gnis med sbyor ba 'di la yan, 22 shin la gnas pa'i lha mo che, 45 tin 'dsin ye ses las byun ba, 18 tin 'dsin ye ses las byun ba, 43 btan snoms spro bar mdsad pa'i sugs, 82 Ita ba Ina po bgrod dka' che, 174 tha ma khyams dan Idan pa yi, 173 thugs rje spro ba'i tshul gyi ni, 80 thugs ni phyag rgya chen po ste, 30 dan por gyur pa snin khar rdebs, 152 dam tshig phyag rgya thams cad ni, 99 de nid de nid togs gyur pa, 26 de bas gsan ba'i ye ses 'byun, 199 dra ba dra phyed kyis brgyan cin, 169 dran pa ner bzag bzi po ni, 123 gdod nas dag par gnas gyur pa, 59 bdud pa ses rab pha rol phyin, 108 'di ni chos dbyins ye ses te, 77 'dod chags dge ba pad ma yin, 116 'dod chags ze sdan gti mug ste, 46 'dod chags sems ni de bzin gsegs, 50

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566 Alex Wayman rdo rje dbyins ni gsan chen du, 201 rdo rje bzad pa rnal 'byor che, 90 rdo rje sems dpa' las byun ba'i, 64 rdo rje gsum gyi sku la gnas, 63 rdo rje'i chu ni rdsogs sans rgyas, 57 rdo rje'i thig gi yons skor zin, 167 sdig pa thams cad zad byed cin, 97 sdug pa'i no bor gan bsad pa, 27 bsdu ba?i dios po bai nams ni, 103 nam mkha' rdo rje'i dbus chud pa, 190 nam mkha' bain du bdag med pa'i, 131 nam mkha'i rdo rje dbus chud par, 187 nam mkha'i dbyins kyi dbus gnas par, 184 nub phyogs der ni dmar po ste, 182 rnam pa kun gyi dnos ye ses, 89 rnam ses tsam ni med pa ru, 28 rnam par grol ba'i ras kyi g'yogs, 60 nam par that pa bai po ni, 122 rnam par ses pa rnam pa bzi, 29 rnal 'byor pa dan sems can kun, 5 rnal 'byor sbyin las rab dga' ste, 53 dpa' bo chen po pad ma 'dra, 179 spras pas rin po che ru bsad, 115 pha rol phyin pa kun gyi zabs, 95 pha rol phyin pa bcu rnams dan, 56 pha rol phyin pa'i dge ba ni, 105 phyag rgya bsgoms pas rnal 'byor pa, 136 phyag tu 'khor lo sgom bya ste, 186 phyag tu ut-pal snon dmar te, 189 phyag tu ut-pal dam pa ni, 195 phyag tu ut-pal la dmar po ni, 192 phyag ni gnis ka'i mnam sbyor las, 139 phyi yi gru bai pa gan yin, 119 phra mo'i dnos po ci bain mthon, 19 bu mo lo grans bcu gnis par, 154 bu mo lo grans bcu drug par, 155

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The Sarvarahasyatantra 567 byan chub-Inar snon byan chub pa'am, 146 byan chub spyad pa spyod byed pa, 111 byan chub phyogs ni sum cu bdun, 74 byan chub yan lag bdun po ni, 124 byan chub ran bain ye ses mchog, 83 byan chub sems ni rab sgom pas, 102 byan chub sems dpa'i sbyin pa gan, 87 byams pa spro ba'i sbyor ba yis, 79 byams pa'i sems ni de bzin gsegs, 51 dban chen kha dog ser po ste, 37 dban chen sa yi khams yin te, 36 dban po gnis kyi mnam sbyor bas, 162 dbus 'ma'i sa yi gzi dag pa, 181 'byun lna nid kyis Ina yi bdag nid can, 1 'byun ba chen po bui po yan, 34 'byun ba che'i bdag las grub pa, 39 sbyin bsregs yan na bsam gtan min, 70 sbyor ba nid dan yan dag 'brel, 17 bha-ga lin-ga rab bzag ste, 12 bha-ga. lin-ga rab bzag ste, 13 bha-ga'i dbus su gsan ba'i bdag, 44 ma skyes pa ni yan dag pa skyed, 4 ma-rga-da kyi ni 'od 'dra zin, 180 ma 'dres chos ni bcu brgyad po, 72 ma rig bral ba'i ye ses ni, 88 mar me smon lam pha sol phyin, 109 me yi dkyil 'khor kha dog dmar, 38 smon lam gyi ni legs blo ldan, 55 btsum-ba-na ni rjes bsad pa, 153 tshul khrims tshogs kyi dam pa ni, 121 tshogs gnis kyi ni sbyor ba yis, 113 tshogs gnis kyi ni sbyor ba yis, 161 tshon rtsi lnar ni yan dag bsad, 130 mtshan nid gan zig yan dag bsad, 135 mtshan dan mtshan nid 'brel pa ni, 137 mtshan ma lin-ga zes bsad de, 14

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568 Alex Wayman mdses pa'i zal la spyan yans pa, 191 'dsam-bu'i gser gyi 'od 'dra zin, 178 zal mdses spyan ni yans pa dan, 188 zal mdses spyan ni yans pa dan, 194 ii ba dgons ka bya ba yin, 41 ii ba la ni spyan gyi tshul, 40 zi la dkar po sbyar bar bya, 42 ze sdan sems ni de bzin gsegs, 49 bzin bzans spyan ni yans pa dan, 185 zur bai pa la sgo bai pa, 165 yan dag rdo rje rtogs pa ste, 114 yah na khru ni ni su tsam, 170 ye ses de ni igyu dnos te, 25 yons su gsal bar rnam ses pa, 159 g'yas pa'i cha yi mtshan ma ni, 138 ran gi chun ma ran rig las, 157 ran gi rdo rje pad mar Idan, 160 ran gi sems nid rdsogs sans rgyas, 16 ran bzin dag pa'i sems can ni, 151 ran bzin 'od gsal gan yin de, 128 ran ses gsan ba dam pa ni, 2 ran sems rtogs pas sans rgyas te, 150 ran sems so sor rtogs pa yi, 48 rig pa ma yin snags rig min, 67 lus nag sems su rnam brtags pa'i, 32 lus can inams ni 'khor gyur pa, 6 sel dan zla ba'i 'od 'dra zin, 176 ses rab rnon po theg pa che, 92 ses rab ye ses ran bzin dag, 94 ses rab ye ses ran bzin dag, 129 sa ni spyan zes bsad pa yin, 35 sans rgyas kun gyi thabs chen po, 110 sans rgyas kun gyi rnal 'byor che, 91 sans rgyas Ina yi bdag nid ni, 33 sans rgyas bcom ldan gnis mi mna', 149 sans rgyas rjes dran yan dag grub, 96

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The Sarvarahasyatantra 569 sans rgyas rjes dran la dmigs sin, 11 sans rgyas thams cad chags byed pa, 85 sans rgyas thams cad mnes byed cin, 86 sans rgyas thams cad rtogs gyur pa, 8 sans rgyas thams cad spyan 'dren pa, 84 sans rgyas rol mo'i 'khor lo ni, 93 sans rgyas sans rgyas yul ma yin, 21 sems kyi spro ba'i sbyor ba yis, 78 sems can kun gyi dnos kun gyi, 15 sems can khams ni mtha' yas pa'i, 61 sems de yi ni rgyun nid kyi, 7 sel ba'i spon ba la gnas pa, 127 sor mo Ina yi mnam sbyor las, 140 srin lag tu ni yan dag bsad, 142 gsan ba mchog gi rnal 'byor pa, 66 gsan ba'i mnam par sbyor ba 'dir, 101 gsan ba'i ye ses ye ses che, 104 gsan zin legs par bsgril pa dan, 164 bsam gian bai dan gzugs med bai, 73 bsam .gtan las ni spyad dka'ba, 54 lha mo lo grans ni su par, 156 in-dra-ni-la'i 'od 'dra zin, 177