The Kālacakratantra: The Chapter on Sādhana together with the Vimalaprabhā Commentary 9780975373446, 2010075008

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TREASURY

OF

THE

BUDDHIST

SCIENCES

Kalacakra Tantra Chapter on Sadhana pther with the Vimalaprabha Commentary

A Study and Annotated Translation

By VESNA A. WALLACE

Treasury of the Buddhist Sciences series Editor-in-Chief: Robert A.F. Thurman Jey Tsong Khapa Professor of Indo-Tibetan Buddhist Studies, Columbia University President, American Institute of Buddhist Studies Executive Editor: Thomas F. Yamall Department of Religion Columbia University Editorial Board: Ryuichi Abe, Jay Garfield, David Gray, Laura Harrington, Thubten Jinpa, Joseph Loizzo, Gary Tubb, Vesna Wallace, Christian Wedemeyer, Chun-fang Yu The American Institute of Buddhist Studies (AIBS), in affiliation with the Columbia University Center for Buddhist Studies and Tibet House US, has established the Treasury of the Buddhist Sciences series to provide authoritative English translations, studies, and editions of the texts of the Tibetan Tengyur (bstan ’gyur) and its associated literature. The Tibetan Tengyur is a vast collection of over 3,600 classical Indian Buddhist scientific treatises (sastra) written in Sanskrit by over 700 authors from the first millennium CE, now preserved mainly in systematic 7th-12th century Tibetan translation. Its topics span all of India’s “outer” arts and sciences, including linguistics, medicine, astronomy, socio-political theory, ethics, art, and so on, as well as all of her “inner” arts and sciences such as philosophy, psychology (“mind science”), meditation, and yoga. Volumes in this series are numbered with catalogue numbers cor­ responding to both the “Comparative” (dpe bsdur ma) Kangyur and Tengyur ( CK and ‘CT,” respectively) and Derge (Tohoku numbers) recensions of the Tibetan Tripitaka.

BQ7699 . K34 M278 2010

The Kalacakra Tantra The Chapter on Sadhana Together with the Vimalaprabha Commentary Translated from Sanskrit, Tibetan, and Mongolian Introduced and Annotated

Thurman Series E< Editing and Design: Thomas F. Yamall Treasury of the Buddhist Sciences series Tengyur Translation Initiative CK 387 (Toh. 362)

W0061416 The Amencan institute ot buddlust Studies Columbia University Center for Buddhist Studies Tibet House US New York 2010

Tengyur Translation Initiative Treasury of the Buddhist Sciences series A refereed series published by: American Institute of Buddhist Studies Columbia University 80 Claremont Avenue, room 303 New York, NY 10027 http://www.aibs.columbia.edu Copublished with Columbia University’s Center for Buddhist Studies and Tibet House US Distributed by Columbia University Press Copyright © 2010 by Vesna A. Wallace All rights reserved. No portion of this work may be reproduced in any form or by any means, electronic or mechanical, including photography, recording, or by any information storage and retrieval system or technologies now known or later developed, without written permission from the publisher.

Printed in the United States of America on acid-free paper. ISBN 978-0-9753734-4-6 (cloth) Library of Congress Cataloging-in-Publication Data Manjusriyasa. Laghukalacakratantra. Chapter 4. English. The Kalacakra tantra : the chapter on sadhana, together with the Vimalaprabha commentary / translated from the Sanskrit, Tibetan, and Mongolian, introduced and annotated by Vesna A. Wallace, p. cm. — (Treasury of the Buddhist sciences) In English and romanized Mongolian. Includes bibliographical references and index. ISBN 978-0-9753734-4-6 (alk. paper) I. Wallace, Vesna A. II. Pundarika, Kalki. Vimalaprabha. Chapter 4. English & Mongolian. III. American Institute of Buddhist Studies. IV. Title. BQ7699.K34M3613 2010 294.3'85—dc22

2010075008

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fi H 3 Sfi lo THE DALAI LAMA

Letter of Support The foremost scholars of the holy land of India were based for many centuries at Nalanda Monastic University. Their deep and vast study and practice explored the creative potential of the human mind with the aim of eliminating suffering and making life truly joyful and worthwhile. They composed numerous excellent and meaningful texts. I regularly recollect the kindness of these immaculate scholars and aspire to follow them with unflinching faith. At the present time, when there is great emphasis on scientific and technological progress, it is extremely important that those of us who follow the Buddha should rely on a sound understanding of his teaching, for which the great works of the renowned Nalanda scholars provide an indispensable basis. In their outward conduct the great scholars of Nalanda observed ethical discipline that followed the Pali tradition, in their internal practice they emphasized the awakening mind of bodhichitta, enlightened altruism, and in secret they practised tantra. The Buddhist culture that flourished in Tibet can rightly be seen to derive from the pure tradition of Nalanda, which comprises the most complete presentation of the Buddhist teach­ ings. As for me personally, I consider myself a practitioner of the Nalanda tradition of wisdom. Masters of Nalanda such as Nagarjuna, Aryadeva, Aryasanga, Dharmaklrti, Candraklrti, and Santideva wrote the scriptures that we Tibetan Buddhists study and practice. They are all my gurus. When I read their books and reflect upon their names, I feel a connection with them. The works of these Nalanda masters are presently preserved in the collection of their writings that in Tibetan translation we call the Tengyur (bstan ’gyur). It took teams of Indian masters and great Tibetan translators

over four centuries to accomplish the historic task of translating them into Tibetan. Most of these books were later lost in their Sanskrit originals, and relatively few were translated into Chinese. Therefore, the Tengyur is truly one of Tibet’s most precious treasures, a mine of understanding that we have preserved in Tibet for the benefit of the whole world. Keeping all this in mind I am very happy to encourage a long-term project of the American Institute of Buddhist Studies, originally estab­ lished by the late Venerable Mongolian Geshe Wangyal and now at the Columbia University Center for Buddhist Studies, and Tibet House US, to translate the Tengyur into English and other modern languages, and to publish the many works in a collection called The Treasury of the Buddhist Sciences. When I recently visited Columbia University, I joked that it would take those currently working at the Institute at least three “reincar­ nations” to complete the task; it surely will require the intelligent and creative efforts of generations of translators from every tradition of Tibetan Buddhism, in the spirit of the scholars of Nalanda, although we may hope that using computers may help complete the work more quickly. As it grows, the Treasury series will serve as an invaluable reference library of the Buddhist Sciences and Arts. This collection of literature has been of immeasurable benefit to us Tibetans over the centuries, so we are very happy to share it with all the people of the world. As someone who has been personally inspired by the works it contains, I firmly believe that the methods for cultivating wisdom and compassion originally devel­ oped in India and described in these books preserved in Tibetan transla­ tion will be of great benefit to many scholars, philosophers, and scientists, as well as ordinary people. I wish the American Institute of Buddhist Studies at the Columbia Center for Buddhist Studies and Tibet House US every success and pray that this ambitious and far-reaching project to create The Treasury of the Buddhist Sciences will be accomplished according to plan. I also request others, who may be interested, to extend whatever assistance they can, financial or otherwise, to help ensure the success of this historic project.

1

i i

May 15,2007

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This work is gratefully dedicated to The 9th Bogd Jebtsundamba Khutukhtu

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over four centuries to accomplish the historic task of translating them into Tibetan. Most of these books were later lost in their Sanskrit originals, and relatively few were translated into Chinese. Therefore, the Tengyur is truly one of Tibet’s most precious treasures, a mine of understanding that we have preserved in Tibet for the benefit of the whole world. Keeping all this in mind I am very happy to encourage a long-term project of the American Institute of Buddhist Studies, originally estab­ lished by the late Venerable Mongolian Geshe Wangyal and now at the Columbia University Center for Buddhist Studies, and Tibet House US, to translate the Tengyur into English and other modern languages, and to publish the many works in a collection called The Treasury of the Buddhist Sciences. When I recently visited Columbia University, I joked that it would take those currently working at the Institute at least three “reincar­ nations” to complete the task; it surely will require the intelligent and creative efforts of generations of translators from every tradition of Tibetan Buddhism, in the spirit of the scholars of Nalanda, although we may hope that using computers may help complete the work more quickly. As it grows, the Treasury series will serve as an invaluable reference library of the Buddhist Sciences and Arts. This collection of literature has been of immeasurable benefit to us Tibetans over the centuries, so we are very happy to share it with all the people of the world. As someone who has been personally inspired by the works it contains, I firmly believe that the methods for cultivating wisdom and compassion originally devel­ oped in India and described in these books preserved in Tibetan transla­ tion will be of great benefit to many scholars, philosophers, and scientists, as well as ordinary people. I wish the American Institute of Buddhist Studies at the Columbia Center for Buddhist Studies and Tibet House US every success and pray that this ambitious and far-reaching project to create The Treasury of the Buddhist Sciences will be accomplished according to plan. I also request others, who may be interested, to extend whatever assistance they can, financial or otherwise, to help ensure the success of this historic project.

May 15, 2007

J

This work is gratefully dedicated to The 9th Bogd Jebtsundamba Khutukhtu

Contents xi xiii ,xv

Series Editor’s Preface.......... Author’s Preface................... Author’s Acknowledgements Part One: Introduction

3

Introduction Part Two: English Translation

I. The Great Exposition on the Location, Protection, and Disclosure of Sins....................................................................................... 11 II. The Great Exposition on the Generation of the Body by Means of the Stage of Generation............................................................ 27 III. The Great Exposition on the Origination of the Deities of Prana.....79 IV. The Great Exposition on the Sadhana of the Stage of Completion .137 V. The Great Exposition on Diverse Sadhanas.................................. 183 Part Three: Critical Edition of the Mongolian Text A Critical Edition of the Mongolian Translation of the “Chapter on Sadhana” of the Kalacakra Tantra............................................ .267 Appendices, Bibliography, and Index Appendix I: Sanskrit Terms Occurring in the Mongolian Translation of the “Chapter on Sadhana” of the Kalacakra Tantra............. 339 Appendix II: Sanskrit Names of the Deities and Persons Occurring in the Mongolian Translation of the “Chapter on Sadhana” of the Kalacakra Tantra................................................................ 344 Bibliography....................................................................................... 349

Index ................................................................................. 365

IX

Series Editor’s Preface The American Institute of Buddhist Studies, the Columbia Center for Buddhist Studies, and Tibet House US are delighted to present Vesna Wallace’s English translation and Mongolian edition of the fourth chapter of the Abbreviated (Laghu) Kalacakra Tantra (traditionally ascribed to the Buddha) with its famous commentary, the Vimalaprabha, authored by PundarTka. The publication of the second chapter of the same work was the first of the Tantric works in our Treasury of the Buddhist Sciences series. It was an auspicious first. In the Tibetan tradition, the Vimalaprabha is considered so important that it is the first volume in some redactions of the Tengyur portion of the Tibetan Buddhist canon. So here now is another auspicious volume of this key work. We wish to express our deep gratitude to the late Venerable Geshe Wangyal, who first requested in 1971 the establishment of this series and the founding of the American Institute of Buddhist Studies, to fulfill the request of His Holiness the Dalai Lama. We are also sincerely thankful to the late Dr. C.T. Shen of the former Institute for Advanced Studies of World Religions, who in the 1970s commissioned the first drafts of quite a number of the most important treatises contained in the Tengyur; Dr. Christopher George, who helped create, manage, and execute those translation activities at that time; and among other generous sponsors: Professor David Sloss, the ConAnima Foundation, the Infinity Foundation, the Hinduja Foundation, the Sacharuna Foundation, the William T. Kistler Foundation, and all the many supporters of the American Institute of Buddhist Studies, the Columbia University Center for Buddhist Studies, and Tibet House US, all of whom at different times provided funds for the development of this series. We thank very deeply His Holiness the Dalai Lama for his request, also in 1971, that we begin this project, as foundational for the connected project to translate the Collected Works of the great genius, Lama Tsong Khapa (1357-1419), who finalized the foundations for the curricula of study and practice kept alive to this day in most of the Tibetan Buddhist orders. We thank His Holiness also for his generous and sustained support for this long-term and far-reaching project, as fulfilling the aims of his cherished spiritual and intellectual lineage of those he calls “the seven­ teen great pandita sages” of Nalanda University in ancient India. xi

xii • Series Editor's Preface The Scientific Treatises (sastra) of those Indian Buddhist universi­ ties, many preserved only in the Tibetan translation canon, tend not to be the most exciting of books. It is difficult to find sponsors for their publi­ cation. The Tibetan scholars and yogis who live by them are refugees, spending their effort learning the teachings in Tibetan and so keep alive their traditions of understanading and practice. Indian scholars and phi­ lanthropists are not usually aware of the Indian Buddhist works, since Buddhism was long ago lost there, though preserved in Tibet and most of the other Asian countries. But our sponsors and colleagues are excep­ tional, realizing that the works contained in the Tengyur, a global cultural treasury, are also an immense jewel mine of Indian traditions. We are admiringly thankful to the distinguished scholar and linguist, Professor Vesna A. Wallace, for her magnificent translation of the second and fourth chapters of the very difficult and abstruse Abridged Kalacakra Tantra and its main commentary. She consulted Bu ston Rinpoche's commentary on every phrase and line, and she compared the various Sanskrit editions with each other, with the Tibetan versions, and, uniquely, with the Mongolian translation (itself made from the Tibetan in the eighteenth century by the translation commission headed by the TibetanMongolian Lama scholar, Jangkya Rolway Dorjey [1717-1786], and funded by the Qianlong Manchu emperor [1711-1799]). Immense thanks also go to our esteemed colleague, Dr. Thomas Yamall, Executive Editor—a title that cannot possibly convey the extent of his contribution, a tremendous labor of love and skill as erudite scholar, thorough researcher, creative designer, impeccable typesetter, tireless proofreader, and patient production manager—and to Ms. Annie Bien and Ms. Leslie Kriesel for careful copy-editing and polishing. Robert A.F. Thurman Jey Tsong Khapa Professor of Indo-Tibetan Buddhist Studies, Columbia University Columbia University Center for Buddhist Studies American Institute of Buddhist Studies, New York Tibet House US Menla Mountain Retreat, Phoenicia, New York February 25, 2010 CE Tibetan Royal Year 2137, Iron Tiger Year

Author’s Preface The contents of the Chapter on Sadhana will be somewhat difficult to fully understand for the reader who is not familiar with the Chapter on the Cosmos and particularly with the Chapter on the Individual, which provide the theoretical background to the Chapter on Sadhana and the reasons for the given structure and contents of the Kalacakra sadhana practice. Likewise, an examination of the Chapter on Sadhana illumi­ nates the intricate connection between the practice of the Kalacakra sadhana and the Kalacakra Tantra's worldview. Since the text contains practical instructions regarding a sexual yoga with an actual consort of the female gender, I have not attempted to translate the terms referring to the Tantric yogi as gender neutral. Although in the case of the practice with the supreme consort (mahamudra), the terms referring to the practitioner could be rendered in a gender-neutral manner, I have retained the same terms for the sake of the homogeneity of the translation. Certain Sanskrit technical terms in parentheses are given in the text only when occurring for the first time, whereas some other terms that are either well known to educated readers of Buddhist texts or whose render­ ing into English would be awkward and misleading are left in the original. Words and phrases given in square brackets are added where they seemed necessary for a better understanding of the given sentences. The reader should be aware that in most cases, the Vimalaprabha commentary begins with the citation of the first word or phrase occurring in the root text of the Sanskrit original, which does not necessarily appear in the English translation due to the difference in the syntaxes of Sanskrit and English. Vesna A. Wallace University of Oxford, 2010

xm

Author’s Acknowledgments This translation began many years ago, and after several long inter­ ruptions it was completed in 2005. This translation of the Kalacakra Tantra's Chapter on Sadhana was for the most part carried out through the generosity of Ms. Mary Hohenberg and Venerable Gyatrul Rinpoche, to whom I am very grateful for their kindness and support. I also wish to express my sincere gratitude to Professor Robert Thurman for making publication of this translation in the Tengyur Translation Series possible and for his careful reading of the manuscript and helpful suggestions concerning its improvement. Finally, for their valuable editorial assis­ tance I also wish to express my appreciation to Dr. Jensine Andresen; to Dr. Tom Yamall and Annie Bien of the American Institute of Buddhist studies; and to Ms. Leslie R. Kriesel at Columbia University Press.

xv

Part One Introduction

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Introduction The Chapter on Sadhana is the fourth chapter of the Kalacakra Tantra, preceded by the Chapter on Initiation and followed by the Chapter on Gnosis. Its arrangement within the Kalacakra Tantra corresponds to the sequence of the Kalacakra Tantric teachings and practices. According to the Kalacakra tradition, the sadhana is to be taught to and practiced by those who have received the Kalacakra initiation and who have taken the Tantric pledges and vows. The generation-stage practice of the Kalacakra sadhana is viewed as a preparatory phase for the practice of the more advanced stage of completion (sarppatti-krama), designed to lead directly to the attainment of buddhahood, called here the “Adibuddha” (Primor­ dial Buddha). This buddhahood is envisioned as the purification of the four states of mind —waking, dreaming, deep sleep, and the fourth state—by four vajra yogas of the body, speech, mind, and gnosis, which are free of afflictive and cognitive obscurations (klesajhanavarana) and are thus of the nature of the Nirmanakaya, Sambhogakaya, Dharmakaya, and Mahasukhakaya, or the Jnanakaya, and are the four types of the perfect awakening —those in a single moment, with five aspects, with twenty aspects, and with a net of illusions. The preparatory function of the Kalacakra sadhana constitutes part of the process of mental purifica­ tion of the constituents of the individual by the following deities of the visualized mandala: the six psychophysical aggregates (skandha) by their six families of Vairocana, Amitabha, Ratnasambhava, Amoghasiddhi, and Vajrasattva; and the six elements {dhatu)—earth, water, fire, wind, space, and gnosis—by Locana, MamakI, Pandara, Tara, Vajradhatvlsvan, and Prajnaparamita. The body, tongue, eye, nose, ear, and mind are purified by Sarvanlvaranaviskambhl, Lokesvara, Ksitigarbha, Vaigarbha, Vajrapani, and Samantabhadra. Fragrance, form, taste, touch, mental object, and sound are purified by Gandhavajra, Rupavajra, RasavajrS, Sparsavajra, Dharmadhatuvajra, and Sabdavajra. The six faculties of action (karmendriya)—the anus, feet, hands, speech, urinary tract, and sexual organ— are purified by Yamantaka, Prajnantaka, Padmantaka, Vighnantaka,

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4 • Introduction Usnlsa, and Sumbha. The activities of the faculties of action are purified by StambhT, Man!, JambhT, AtivTrya, Atinlla, RaudraksT, and Krodhadevl. According to the Kalacakra tradition, the practice of the Kalacakra sadhana provides the Tantric adept both with the method for cultivating the mind in mental quiescence (samatha) combined with insight (vipafyana) into the empty and blissful nature of conventional reality (sapivrtisatya), as well as with the method for attaining the mundane siddhis. This type of cultivation is said also to facilitate the Tantric adept’s accu­ mulations of merit (punya) and ethical discipline (slid), which are considered the indispensable conditions for the accumulation of gnosis (jnana-satpbhara) leading to liberation from cyclic existence. The Chapter on Sadhana is divided into five sections (satjigraha), or great expositions (mahoddesa), with a total of 234 verses dealing with seven different topics (sthana). The following is a brief summary of the contents of these five sections of the Chapter on Sadhana. 1. The Great Exposition on the Location, Protection, and Disclosure of Sins This section describes King Sucandra’s request to the Buddha Sakyamuni for the instruction on the Kalacakra sadhana. In response the Buddha gives the teaching on the sadhana of a single Kalacakra; on the protection of the sadhana; the appropriate locations for the sadhana practice; purification of the body, speech, and mind; the taking of refuge; the location for the practice of sadhanas\ disclosure of sins; the admiration of virtue; emptiness; and the imaginative process of death as a preparation for rebirth in the Kalacakra mandala. 2. The Great Exposition on the Generation of the Body by Means of the Stage of Generation This second section deals with the stage of generation (utpattikrama) practice. It contains a description of the Kalacakra mandala, which is to be visualized by the Tantric adept and imagined as his new birthplace and as the threefold world, in which he is conceived and bom with a new, purified body, the body of the Kalacakra deity embraced by his consort Visvamata, and other principal deities of the mandala. Here, the Tantric adept is born with the purified psychophysical aggregates (.skandhas), elements 0dhatus), sense bases (ayatanas), faculties of actions

I Introduction • 5 (karmendriyas), and activities of the faculties of actions, which are visualized as the presiding deities surrounding the Kalacakra and Visvamata, who are situated in the center of the mandala. Every stage of the gradual process of the adept’s conception and growth in the mandala represents the purification of a set of three links of dependent origination (pratityasamutpada). 3. The Great Exposition on the Origination of the Deities of Prana The third section contains a detailed description of the generation of the pranas and male and female deities, their postures and locations in the mandala, and the correspondences between the deities and the constituents of the adept’s body, speech, and mind. 4. The Great Exposition on the Sadhana of the Stage of Completion This section deals with the sadhana practice of the stage of completion (sampatti-krama), or the six-phased yoga (sadahga-yoga), and the following four types of meditation: 1. The foremost king of the mandala (;mandala-rajagrl), which is related to the meditative generation of the new body; 2. The foremost king of actions (karma-rajagrT), in which the meditator imaginatively activates the faculties of action (karmendriyas); 3. The yoga of drops (bindu-yoga), by means of which the practitioner generates the drops of bodhicitta in a sexual yoga; 4. The subtle yoga (suksma-yoga), in which the meditator attains the bliss of sexual yoga without seminal emission. 5. The Great Exposition on Diverse Sadhanas This last section of the Kalacakra Tantra contains a description of the practices of diverse ritual sadhanas accompanied by mantras and fire offerings {homo) designed for the attainment of various mundane siddhis such as pacification (santi), domination (vasya), and so on. This section also discusses esoteric meanings of the Vedic sacrifice, which are revealed only to a Tantric yogi’, and it depicts the great virtues and benefits of generosity, particularly the generosity of sensual love (kama-dGna).

6 • Introduction The analysis of the Chapter on Sadhana reveals some important distinctions between the terms sadhana and sadhana. In this chapter, the term sadhana (with a long final a) designates the entire generation-stage practice —which includes the Kalacakra sadhana, or the visualization meditation on the Buddha Kalacakra and his mandala containing various deities—along with the sadhana of the stage of completion. The term sadhana (with a short final a) is employed to designate the specific types of sadhanas contained in the generation stage, including the sadhana of the generation of the Kalacakra mandala and its deities, as well as the sadhanas of the stage of completion, which are classified in the Kalacakra literature as the four phases of yoga (yogahga-catusfaya). These four phases consist of the following four types of sadhanas'. 1. Seva (worship), which is relevant for the practice of two phases of the six-phased yoga, namely retraction (pratyahdra) and meditative stabilization (dhyana) at the stage of completion; 2. Upasadhana (subsidiary sadhana), which is relevant for the practice of two other phases of the six-phased yoga, namely, breath control (pranayama) and retention (dharana)\ 3. Sadhana, which is relevant for the practice of the phase of recollection (anusmrti); 4. Mahasadhana (supreme sadhana), which is relevant for the phase of samadhi on emptiness. The term sadhana is also employed in the fourth chapter of the Kalacakra Tantra to designate the sadhanas related to the rites of pacifi­ cation, domination, killing, bewildering, and so on. Differences between the sadhana containing the diverse sadhanas of the Kalacakra Tantra practice and the sadhanas related to the rites of pacification and so on are evident not merely in terms of their contents but also with regard to their structures, functions, and aims. The general structure of the Kalacakra sadhana resembles that of the other Buddhist Tantrie sadhana practices related to deity yoga and the accumulation of merit that eliminates mental afflictions. It can be described as consisting of three main parts: the

Introduction • 7 preliminaries,1 the principal part, and the conclusion; this is not the struc­ ture of the sadhanas of the rites of pacification and so on. Furthermore, although a sadhana practice facilitates the attainment of various siddhis, which spontaneously arise as the by-products of the sadhana, it is not primarily devised for that purpose, as is the case in the sadhana practices of the rites of pacification and the like. Likewise, a sadhana practice— being the means of transforming the meditator’s view of his personal identity and of the nature of the world, and functioning as the device for the elimination of afflictive obscurations (klesavarana) — is of significant soteriological value in the Tantric path to buddhahood. In contrast, the practice of the individual sadhanas of pacification and the other rites functions exclusively as the means for the attainment of mundane siddhis with which the yogi may protect himself and others from dangers in the world and benefit various sentient beings. These types of sadhanas have mundane practical value and can benefit the Tantric adept in securing protection from evil beings, illnesses, and other calamities at the time when he engages in other Vajrayana practices. Their practical value seems to be the main reason for their inclusion in the Chapter on Sadhana.

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The preliminaries contain the following practices: taking refuge, generation of the spirit of awakening (bodhicitta), meditation on a deity, the sevenfold worship (saptahgapujd), protection of the place of meditation and one’s body, etc.

Part Two English Translation

Chapter I The Great Exposition on the Location, Protection, and Disclosure of Sins The Vimalaprabha: Homage to Glorious Kalacakra! Unruly1 beings always see the form of the Divine Lord, sprung from merit2 and knowledge,3 as a fearsome Bhairava,4 while good people5 see it as free of conceit. Homage to him whose speech, reaching others’ hearing and endowed with all languages,6 points out the true path7 in accord with the mental dispositions of sentient beings! [His] body that is endowed with the best of all aspects8 and is perceived by sentient beings in accordance with their dispositions and their respective mental states has the characteristics of an Emanation Body (nirmanakaya).

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2 3 4 5 6 7 8

Bu ston [2]: “Those who have strong mental afflictions.” Bu ston [2]: “[Merit] that benefits others by means of generosity, and the like.” Bu ston [2]: That is, “by nondual [gnosis].” Bu ston [2]: “Yama ” Bu ston [2]: “Those who are endowed with good fortune and who are subdued.” Bu ston [2]: “[The expressions] that are in accordance with all languages.” Bu ston [2]: “The path that is imbued with the essence of emptiness and compassion.” Bu ston [2]: “Which is of the nature of the Four Bodies and the Emanation Body [which is endowed with the best of all aspects] of the [thirty-two] characteristics (mtshan dpe) or extraordinary powers (rdzu ’phrul, rddhi).”

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12 ■ Chapter I [His] body that displays its miracles9 through the utter­ ances of all sentient beings in accordance with the disposi­ tions of sentient beings is characterized as an Enjoyment Body (sambhogakaya). [His body] that is neither impermanent10 nor permanent, neither single11 nor characterized as many, neither an existing thing12 nor a nonexisting phenomenon,13 is the Dharma Body (dharmakaya), which is without basis.14 [His body] that is indivisible from emptiness and com­ passion,15 free from attachment and nonattachment,16 neither wisdom17 nor method,18 is the additional Natural Body (svabhavikakaya). Having paid homage with my entire being to this Peaceful One called Kalacakra, who is these Four Bodies, I, Pundarlka, an Emanation Body, the Lotus Holder, the Lord of the World, have written a commentary on the Chapter on Sadhana, as commanded by Manjusrl! Here, in the splendid garden of the southern Malaya [mountains], in the town of Kalapa, in the jeweled19 pavilion near the eastern gate of 9 10 11 12

13 14 15 16 17 18 19

Bu ston [2]: “The magical feat of giving teachings,” “the 84,000 collections of Dharma.” Bu ston [2]: “Because it is not a composite thing.” Bu ston [2]: “It is not a single thing such as an atom.” Bu ston [2]: “Because it is beyond the reality of atoms.” Bu ston [2]: “Because it is existent in terms of emptiness.” Bu ston [2-3]: “Without any basis of superimpositions such as existence and nonexistence.” Bu ston [3]: “[Emptiness] with an object,” and “unchanging [compassion].” Bu ston [3]: “The bright fortnight (dkar po’i phyogs, sukla-paksa) and the dark fortnight (nag po’i phyogs, kr?na-pakfa).” Bu ston [3]: “The apprehended” (gzung ba, grahya). Bu ston [3]: “The apprehender” (’dzin pa, grGhaka). The Tibetan translation omits “jeweled” (ratna), arid the Mongolian translation, which reads, “yovag’azarin-a yabuydaqui,” agrees with Sanskrit versions.

Location, Protection, and Disclosure of Sins • 13 the glorious Kalacakra mandala mansion, the Divine Lord ManjusrT, whose Emanation Body is the king Yasas, was seated on a jeweled throne. Beseeched by Suryaratha with the first verse of the Chapter on Sadhana from the Paramadibuddha, he illuminated for the great assembly the Lord Buddha’s response to Sucandra’s request. 1. “O Progenitor of Jinas, I have received the seven [lower] initiations20 and four [higher initiations]21— the vase and secret initiations, and the wisdom and gnosis initiations—which eliminate the fear of cyclic existence and are attainable by means of yoga.22 I sincerely ask again for the Divine Lord’s complete sadhana associated with the best of jinas.” Having heard Sucandra’s words, the Lord of Jinas taught the sadhana of the vajrT. The Vimalaprabha: Sucandra’s request for the teaching on the Chapter on Sadhana has three lines here in the verse. Thereafter, the Divine Lord’s response is from the fourth line until the end of the chapter. Now, “having heard Sucandra’s speech, the Lord of Jinas,” the Divine Lord Sakyamuni, immersed in the samadhi of Kalacakra, taught the sadhana of the vajrT, the glorious Divine Lord Kalacakra. On account of the word “and,” [it is implied that] for the sake of the attainment of the mundane siddhis, the Lord of Jinas also taught each individual sadhana of [1] the tathagatas, Aksobhya, etc.; [2] the goddesses,23 VajradhatvTsvarT, etc.; [3] the bodhisattvas,24 Vajrapani, etc.; [4] the goddesses who are sense objects,25 20 According to the Sekoddesafippanl of Ssdhuptra Sridh5rananda, the first seven initiations are to be given in the sand (rajas) mandala and not in the mandalas made of cloth and the like. 21 The vase, secret, wisdom-and-gnosis, and great wisdom-and-great gnosis initiations. The first three are for the sake of the purification of the body, speech, and mind; and the fourth one is for the sake of the purification of gnosis. 22 The Tibetan translation reads, “which are the path of yoga” (rnal'byor gi bgrod bya), and the Mongolian translation agrees with Sanskrit versions. 23 Bu ston [4]: “Five [goddesses].” 24 Bu ston [4]: “Six [bodhisattvas].” 25 Bu ston [4]: “The six [goddesses who are the sense objects].”

14 • Chapter 1

5

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s

Sabdavajra, etc.; [5] the great krodha kings,26 Usnlsa, etc.; [6] the fierce goddesses, Atinlla, etc.; [7] the mothers,27 Carcika, etc.; [8] the gods,28 Visnu, etc.; [9] the naga kings,29 Jaya, etc.; [10] the pracandas,30 Svanasya, etc.; along with meditations on the form [realm], reaching up to the Akanistha heaven. This is the principle of the Divine Lord. 2. One should practice the sadhana of the single Kalacakra, who is identical to cyclic existence and to nirvana, who has one body, two feet, three throats, four splendid faces of diverse colors, six shoulders, 12 upper arms, 24 lotus hands, and 360 knuckles, and who, engrossed in play,31 with his two feet petrifies Mara and Rudra on the discs of the sun, moon, and Agni.32 The Vimalaprabha: Now, beginning with “who has one body” and so forth, he gave an instruction on envisioning the Divine Lord’s form in accordance with the purification of time. Here, the Divine Lord stated in the Adibuddha [Tantra]: The day is the sun, uterine blood, and lotus;33 and in accor­ dance with the classification of mental states, the night is the moon, semen, and vajra. The unity of these two is Kala­ cakra, supreme bliss (mahasukha). Likewise, in other tantras,34 the Divine Lord spoke in general terms: 26 27 28 29 30 31 32

Bu ston [4]: “Ten [lords of krodhas].” Bu ston [4]: “Eight [;mdtas].” Bu ston [4]: “Twelve [gods].” Bu ston [4]: “Ten [kings of nGgas].” Bu ston [4]: “Ten pracandas.” The Mongolian translation reads, “crushing with play.” Cf. the Vifnu Purdna, Ch. 1, v. 18, in which Vi§iju is identified with time and described as being engrossed in play (krldita). 33 Bu ston [4]: “In accordance with the classification of the body.” 34 Bu ston [4]: “The Cakrasawvara and so on.”

Location, Protection, and Disclosure of Sins • 15 The day is the Divine Lord,35 the vajrl. The night is called wisdom. Just as the sun36 is Rudra,37 so the moon38 is regarded as Uma. Thus, in accordance with the classification of the sun and the moon, or of the day and the night, the period of a day-and-night is called “time.” In terms of mundane, conventional reality, the wheel of that [ordinary time], which consists of 21,600 breaths and is the zodiacal circle and which is characterized by dependent origination having twelve links, is the cause of the origination and destruction of all sentient beings. Likewise, he stated: Time brings forth beings, and time always destroys [beings].39 Time is indeed the Divine Lord, the vajrl, who is of the nature of the day-and-night. 40 Thus, in order to eradicate the origination and destruction,41 the yogi should practice the sadhana of this Kalacakra in the sequence42 that will be discussed.43 This is the principle of envisioning the form.44

35 36 37 38 39 40

41 42 43 44

Bu ston [5]: “Method." Bu ston [5]: “Method.” Bu ston [4]: “Mahesvara.” Bu ston [5]: “Wisdom.” Bu ston [5]: “In terms of conventional reality.” Cf. the Atharva Veda, Ch. 19, hymn 54, v. 10: kdlah prajfi asrjata. Bu ston [5]: “In terms of conventional reality, he who is of the nature of a day and a night in the external world and who is of the nature of the method and wisdom with regard to the individual.” Bu ston [5]: “Of conventionally existent sentient beings.” Bu ston [5]: “The six-phased yoga.” Bu ston [5]: “In the section on the stage of completion.” Bu ston [5]: “Of purification” (rnam par dag pa, pariSuddhi).

16 • Chapter / “A single body” and so on is a single body that is the day-andnight and is of the nature of the twelve astrological houses. “The pair of feet” is the left and right feet, each being of the nature of six astrological houses. Similarly, the “three throats” means these three throats —the left, right, and middle throat, each being of the nature of four astrological houses. Furthermore, the “four faces” means these four faces —the eastern, southern, western, and northern, each being of the nature of three astro­ logical houses. The four faces, which are of diverse colors, will be dis­ cussed. Similarly, the six shoulders are the front, back, and middle shoulders on the right and left, each being of the nature of two astrologi­ cal houses. There are also the 12 upper arms [on each side], each being of the nature of a month. [One should imagine Kalacakra as] having those upper arms. “The 24 lotus hands” means 24 hands, each being of the nature of half an astrological house in accordance with the classifica­ tion of fortnights. Due to the classification of days, each of which consists of 60 breaths, there are 360 knuckles of the fingers. Due to the classification of three joints of the five fingers on each hand, there are 15 joints, that is, there are 360 [knuckles] on 24 hands. Thus, they are 360. One should generate in this way the single Kalacakra, who is identical to cyclic existence and nirvana, or who has become unified with cyclic existence and nirvana through freedom from obscurations, who, engrossed in play, with his two feet on the discs of the sun, moon, and Agni, petrifies the maras—Skandhamara,45 Klesamara,46 Mrtyumara,47 and Devaputramara48—and the rudras, who are of the nature of attachment, hatred, delusion, and pride. This is the principle of the Divine Lord.

45 Bu ston [6]: “The state of the psychophysical aggregates (phung po, skandha) that are accompanied by impurities (zag pa dang bcas, sGsrava), which obstruct the psycho­ physical aggregates that are without remainder (lhag med kyi phung po, nirava$e$askandha).” 46 Bu ston [6]: “The state of mental afflictions (nyon mongs, kle§a) that obstruct the nirvdna that is with remainder” (lhag bcas kyi myang ’das, avase$a-nirvGna). 47 Bu ston [6]: “Mrtyumara, who obstructs the maintenance of life.” 48 Bu ston [6]: “Devaputra, who belongs to the family of the mdras of the realm of desire (k&ma-dhdtu, 'dod khams) and who out of jealousy obstructs those who engage in virtue.”

Location, Protection, and Disclosure of Sins • 17 3. O king, having accomplished the previously described protection, one should sit down on a soft bedstead or a seat49 and practice the sadhana in any place where one’s mental contenment arises—in a grove,50 on a mountain, in a shrine of the best of jinas, in an empty temple, in the residence of a siddha, in a charnel ground,51 at a lake, in a lovely place, or in a hidden site. The Vimalaprabha: Now, beginning with “in a grove”52 and so forth, he discussed locations for the sadhana. Here, a locality is permissible in accordance with its suitability for accomplishing mundane siddhis. A mantrT should practice the sadhana in a grove53 for the sake of domination (vasya) and attraction (akrsti), and on a mountain for the sake of immobilizing (stambhana), bewildering (mohana), and pinning down (kllana). [He should practice] in a shrine of the best of jinas or at a great reliquary54 that is empowered for the sake of the eight great siddhis, or in an empty temple for the sake of exorcism (uccdfana) and causing animosity (vidvesana). On account of the word “and,” it is implied that he should practice it also on a shore of an ocean or in a residence of a siddha for the sake of the actual consort siddhi (karma-mudra-siddhi), in a charnel ground for the sake of killing (marana), at a lake and in a lovely place55 for the sake of pacifying (santi) and prosperity (pusfi), or in a hidden site, in a cave or a cellar, for the sake of achieving sovereignty over the three worlds. Thus, O king, in accordance with these [desired] results, one should practice the sadhana in a place where mental contentment arises.

49 The Mongolian translation reads, “on a soft seat or a mattress” (Jogelen orun debisker kiged-tiir). 50 The Mongolian translation reads, “in a sacred garden” (ariyun cedeglig). 51 The Mongolian translation reads, “corpse” (iikeger). 52 The Sanskrit verse begins in this way. 53 Bu ston [6]: “In a place that has flowering and fruit-bearing trees.” 54 Bu ston [7]: “The eight and other [reliquaries].” 55 Bu ston [7]: “In a wealthy or extensive town or city.”

18 • Chapter I So it is stated: Where the king is righteous, there his subjects are well. One should engage in yoga where two kings are not in conflict. “Having brought about the earlier described protection,” means that having brought about the protection that is described in the Chapter on Initiation, one sits on a soft bedstead or a seat. This is the principle of localities. 4. One must first visualize in the center of the moon within the heart various light rays of reality (tattva)56 [shiningl in the ten directions. Having purified the mouth and so on, the adept57 should present diverse offerings to the jinas manifested in the sky, disclose the accumulated manifold sins,58 and go for the threefold refuge59 with purity of body, speech, and mind. The Vimalaprabha: Now, beginning with “first” and so forth,60 he discussed a purifica­ tion of the mouth. Here, the yogi should bring about the earlier described protection and expel the maras.6] Afterward, in accordance with a proce56 The Mongolian translation omits “reality.” 57 The Tibetan translation reads the word “adept” (sgrup pa po) in the genitive instead of in the instrumental. 58 Banerjee’s edition and the Sanskrit Cha manuscript read, “sins of many existences” (bahu-bhava-kalu$a). The Sanskrit Ka manuscript incorrectly reads, bahu-bhayakalu$a in the root text, but in the Vimalaprabha, it reads, bahuvidha-kalu$a. The Tibetan translation also reads, “manifold sins” (sdig pa mam pa mang po). 59 The Mongolian translation reads, “one should take refuge in the three jewels” (yurban erdenis-tiir itegel yabuyuldaqui). 60 The Sanskrit verse begins with the word “first.” 61 According to Bu ston [7], the protection and expulsion of the mdras refers to the circle of protection (srung ba’i 'khor lo, rak$d-cakra) as described in the second section of the Chapter on Initiation, which begins with v. 23, which starts with Sr7-vajrah and (cont’d)

Location, Protection, and Disclosure of Sins • 19 dure mentioned in the Chapter on Sadhanci, having instantly generated oneself in the form of a deity, the yogi should visualize a red, eightpetaled lotus transformed from the syllable parti in his own heart. He should visualize the disc of the moon transformed from the syllable am on the pericarp above that [lotus]. He also should visualize the reality, which, in terms of conventional reality, is a five-pronged vajra that arises from the syllable hupi in the center of that [pericarp]; and [he should visualize] its manifold light rays that are of the five colors.62 After the [initial] purification of the mouth63 and the like, a [further] purification of the mouth takes place by means of a pill of the five ambrosias, which is inserted into the mouth. Likewise, with the previously mentioned divine mudraf4 he should touch himself from the head down to the tips of the feet. The purification of the body takes place in this way. Purifying the mouth and so on in that way, and arousing the tathagatas in the sky by means of the light rays of a vajra on the disc of the moon, he should again draw in these light rays in order to worship the manifested jinas. Imagining them entered into the vajra on the moon within his heart, he should meditate on the seed syllables of the twelve goddesses of offerings on the disc of the moon. Worshipping the tathagatas with these—Nrtya, Vadya, Gandha, Mala, Dhupa, Dlpa, Naivedya, Aksata, Lasya, Hasya, Gita, and Kama, generated by the seed syllable so on. The method of the expulsion of the mCiras is described in the VimalaprabhQ commentary on the Kdlacakra Tantra, Ch. 3, v. 35, as being brought about by the following mantra: “Om dh hum hoh ham ksah hrdh hrdh hrdh ra ra ra ra, O vajra fire, you are of the nature of the destruction of the characteristics of all obscurations. Incinerate, incinerate (daha daha), melt, melt (paca paca), turn to ashes, turn to ashes (bhasmi kuru bhasmi kuru) the body, speech, and mind of the hosts of the mdras— Vighna, Vinayaka, and others, who are in the ten directions, hum hum phaf.” 62 Cf. the Vimalaprabhd commentary on the Kdlacakra Tantra, Ch. 3, v. 35, which reads: “One should visualize the variegated lotus that is transformed from the syllable pam in one’s own heart. One should visualize the disc of the moon that is transformed from the syllable am in the pericarp above that [lotus]; and in accordance with the power of devotion to the deity, one should visualize the seed syllable of gnosis (jhdna-bTja) in the realm of space, as the rays of light which, like the vajra sun, are arousing all the tathdgatas." 63 For the earlier purification of the mouth, see the Vimalaprabhd commentary on the Kdlacakra Tantra, Ch. 3, v. 35. 64 See the Vimalaprabhd commentary on the Kdlacakra Tantra, 1994, Ch. 3, v. 139, p. 116.

20 • Chapter I [clusters] kkhgghha, kkhgghha, cchjjhha, cchjjhha, ffhddhna, tthddhna, pphbbhma, pphbbhma, tthddhna, tthddhna, sj65pssx66ka, sfpssxkd in accordance with the procedure taught in the Chapter on Initiation —and disclosing the accumulated, manifold sins in the sequence that will be described, the adept should go for the threefold refuge, with purity of body, speech, and mind. This is the principle [of visualizing, purifying, offering, confessing, and going for refuge]. 5. “Free from sins and embarked on the bodhisattva way of life, I rejoice in all the manifold virtues that are acquired by the perfect buddhas, bodhisattvas, and noble sahghcis. Until awakening,67 I go [for refuge] to the Buddha, the Dharma, and the Sahgha, which remove the fear of cyclic existence. For the benefit of sentient beings, 1 bring forth this aspiration: ‘I shall become here a perfect buddha. The Vimalaprabha: Now, at the conclusion of the disclosure of sins, one should rejoice in virtue. “I, a mantri, free of sins and embarked on the bodhisattva way of life, rejoice in all the manifold virtues that are acquired by the perfect buddhas, bodhisattvas, and sahghas.” Then one goes for the threefold refuge [in this way]: “Until awakening, I go [for refuge] to the Buddha, the Dharma, and the Sahgha, which remove the fear of existence.” Having gone for the threefold refuge in this way and having offered oneself, one generates an aspiration for the benefit of sentient beings [in this way]: “For the benefit of sentient beings, I generate this aspiration: ‘I shall become here a perfect buddha.’” Then come the homage, offering, disclosure of sins, rejoicing in virtue, supplication to the tathagatas [not to enter final nirvana], request [for teachings], and dedication of merit.

65 The letter / here marks a modification of visarga, called “upadhmantya” (“on breathing”), which is pronounced before the letters pa and pha. 66 The letter x marks here a modification of visarga, called “jihvdmultya” (“formed at the root of the tongue”) and pronounced before ka and kha. 67 The Mongolian translation reads, “until the bliss of awakening” (bodi qutuy-tur kurtele).

Location, Protection, and Disclosure of Sins • 21 Having performed the sevenfold worship in this way, one should recol­ lect the three roots: 1. One should generate the spirit of awakening (bodhicitta). 2. One should purify one’s aspiration (asaya). 68 3. One should abandon egotism (aharjikara) and posses siveness (mamakara). Afterward, one should reflect upon the ten perfections for the sake of the accumulation of merit, knowledge, and ethical discipline. Further­ more, having reflected on the perfections of generosity, ethical discipline, patience, zeal, meditative stabilization, wisdom, skillful means, aspiration, power, and knowledge, one should bring to mind the [four] Divine Abodes (brahmavihara)—loving-kindness, compassion, empathetic joy, and equanimity. After that, one should reflect upon the four strategies of attraction [to the Dharma] — generosity, pleasant speech, beneficial conduct, and consistency in practice.69 Thereafter, one should meditate on abandoning the ten nonvirtues: killing, taking what is not given, sexual misconduct, false speech, abusive speech, slander, meaningless conversation, envy, malice, and unrealistic views. Likewise, one should abandon the five hindrances:70 guilt, lethargy, drowsiness, excitation, and doubt. One also abandons71 the mental afflictions of attachment, hatred, delusion, and pride. Having abandoned the defilements of sensuality,72

68

69

70

71 72

Bu ston [9]: “This is equality of oneself and others, or compassion that holds others more dear than oneself.” This list of the four sarjigraha-vastus corresponds to the standard lists given in the Nikayas, specifically, in the DTgha Nikdya, III. 152, 232, and in the Ahguttara Nikdya, 11.32, 248. It also corresponds to the list given in the Dharmasatjigraha, XIX and the Lalitavistara, 30, etc. Cf. the Mahdvastu, 1.13, 11, which reads, samdna-sukhaduhkhatd instead of samdndrthatd. Bu ston [10]: “The hindrances to mental quiescence (tomatha) are regret and excitation; the hindrances to insight (vipafyand) are lethargy and drowsiness; and a hindrance to equanimity (upek$d) is doubt.” The Tibetan translation reads, “One should abandon mental afflictions.” According to Bu ston [10], a defilement of sensuality (kdmdsrava) refers to all of the mental afflictions of the realm of desire (kdma-dhdtu), except for spiritual ignorance (avidyd) and [false] views.

22 • Chapter I existence,73 spiritual ignorance,74 and [unrealistic] views,75 one should meditate on the four types of liberation. Having reflected upon emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), and non­ compositeness (anabhisarjiskara), one should contemplate the three worlds, which contain the animate and the inanimate, with this verse: In the absence of a phenomenon there is the absence of meditation.76 Meditation is not meditation.77 Since a thing is nonexistent, meditation is not found.78 The meaning of this will be discussed.79 73 According to Bu ston [10], a defilement of cyclic existence (bhavdsrava) refers to all of the mental afflictions of the realm of form (,rupa-dhdtu) and the formless realm (iarupa-dhdtu), except for spiritual ignorance and [false] views. 74 Bu ston [10]: “It is spiritual ignorance that is the basis of those two [preceding] types of defilement.” 75 Bu ston [10]: “The sixty-two wrong views.” 76 According to Bu ston [10], this refers to meditation on the cloudless sky, which characterizes the phase of retraction (so sor sdud pa, pratydhdra), the first phase of the six-phased yoga. 77 Bu ston [10]: “[A meditation of the phase of] retraction (so sor sdud pa, pratydhdra), [which is a meditation] on the cloudless sky, or on the absence (dngos po med, abhdva) is not the meditation because it is devoid of conceptual meditation.” This interpretation of Bu ston resonates with NaropS’s interpretation of the verse in the Sekodde§a\ikd, 1941, p. 41, which states, “A meditation on the absence, that is, on the cloudless sky, is a retraction (pratydhdra). That [retraction] is the absence of medita­ tion on the absence [of things]. Meditation is not meditation. In case of the meditation of the retraction [phase], that meditation on the cloudless sky, or on absence, is not meditation, because it is devoid of meditation with conceptualizations (vikalpabhdvand). A phenomenon (bhdva) that is perceived by means of retraction is not the phenomenon due to the perception of the nonexistence of the past, future, and present phenomena, which are conceptualizations (vikalpa). Therefore, the Divine Lord’s statement is, ‘Meditation with conceptualizations is not found in a meditation of the retraction [phase].”’ 78 The verse is taken from the Guhyasamdja Tantra, Ch. 2, v. 3. Bu ston [10]: “Meditating without analysis, one perceives the absence of a thing that arises in the past, future, or present; therefore, a meditation of the retraction [phase] is without the object of conceptualization.” “According to Vajrapani, these are the words of the Divine Lord.” 79 This verse is discussed in the Vimalaprabhd commentary on the fifth chapter of the Kdlacakra Tantra, the Chapter on Gnosis.

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Location, Protection, and Disclosure of Sins • 23 6. This entire world is empty, devoid of reality,80 and is of the nature of material form. Therefore, there is neither buddha nor spiritual awakening81 nor compassion benefi­ cial to others, nor is there a vow with a sign (animittapratijna).82 O king, knowing all this in this way, bodhisattvas should contemplate the vajras of the body, speech, and mind in the mandala as the lord of the mandala, whose virtues are immeasurable. The Vimalaprabha: Now, beginning with “empty ”83 and so forth, he described the characteristics of emptiness for the sake of understanding transmigra­ tion.84 Since this entire world is empty,85 devoid of reality,86 and is of the nature of material form, therefore, due to great emptiness (mahasunyata),87 there is neither a buddha nor spiritual awakening88 nor compassion beneficial to others.89 Likewise, there is no vow with a 80

81 82

83 84

85

86 87

88

89

The Tibetan and Mongolian translations read, “devoid of substances” (Tib. dngos po dag gis mam par dman, Mong. bodas-iyar teyin bilged doriiyitayiiluYsan). The Mongolian translation reads, “the sanctity of the Buddha’s spiritual awakening” {burqan-u bodi qatuy). According to Bu ston [11], a vow with a sign refers to a vow in which there is a grasping onto a sign with respect to fruition, that is, buddhahood. The Sanskrit Cha manuscript reads “pratijhah” instead of “pratijhG.” The Sanskrit verse begins in this way. Bu ston [11]: “As the arising of the intermediate state {bar do, antarbhdva) and origination {skye ba, utpatti) occur out of emptiness at the time of death.” According to Bu ston [11], this is the first of three gates of liberation {nam thar sgo gsum). This is not a nihilistic emptiness {chadpa’i stong pa nyid) but the emptiness of the inherent existence of phenomena. Bu ston [11]: “While events are not grounded in reality, they appear to be real.” In the Vimalaprabha commentary on the first chapter of the Kalacakra Tantra, the great emptiness {maha-Siinyatd) is listed as one of three types of emptiness. It is identified there as the emptiness of the five elements (dhatu): earth, water, fire, wind, and space. Bu ston [11]: “The Buddha and spiritual awakening refer to the second gate of liberation, that is, signlessness {mtshan ma med pa). Here a sign refers to the resultant sign.” Bu ston [11]: “Compassion that is beneficial to others is a causal sign.”

24 • Chapter I sign:90 “I shall become a buddha for the benefit of the world.”91 O king, knowing all this in this way,92 for the sake of buddhahood, bodhisattvas should meditate on the vajras of the body, speech, and mind in the mandala as the lord of the mandala, whose virtues are immeasurable. They should meditate on the vajras of the body, speech, and mind as a presiding deity in the mandala of the body, speech, and mind for the sake of accomplishing mundane siddhis and teaching all sentient beings. This is the principle of the Divine Lord. 7. The contemplative93 should first eliminate fire in the body by means of water. Afterward, just like salt, earth that has entered water becomes water.94 Wind, having dried up the mass of water, disappears in space.95 [Then] one should place the mind on the central ground,96 devoid of sense objects,97 the end98 of darkness99 and fire. 100

90

Bu ston [11]: “There is no vow or grasping on to the sign, which is the result.” Bu ston [11]: “Having known all this with regard to emptiness, signlessness, and desirelessness.” 92 Bu ston [11]: “Knowing everything as empty, signless, and desireless.” 93 The Tibetan and Mongolian translations read here plural (sdom brtson dag, sanvar kiciyegcid). 94 The Tibetan and Mongolian translations read, “Afterward, just like salt, earth having become water, enters water.” 95 The Tibetan and Mongolian translations read, “Wind, drying up those waters, swiftly disappears in space.” 96 Mkhas grub rje [776]: “Emptiness.” 97 Mkhas grub rje [776]: “Devoid of the dualism of nihilism and substantialism.” 98 Mkhas grub rje [776]: “Limit in which the two, the appearance of a night and the appearance of day, are extinguished.” 99 Mkhas grub rje [776]: “The appearance of a night.” 100 Mkhas grub rje [776]: “The appearance of a day.” The Tibetan and Mongolian trans­ lations read, “which is the limit of darkness and fire” (me dang mun pa’i mtha\ yal kiged qarangqu-yin kijayar). 91

Location, Protection, and Disclosure of Sins • 25 The Vimalaprabha: Now, beginning with “water” 101 and so forth, he discussed a samadhi for the sake of obtaining the supramundane aggregates, and for the sake of discarding the transmigrating psychophysical aggregates. Here, at the time of death of those born from a womb into the world of mortals, the fire [element] is eliminated by the water [element]. Therefore, by means of this samadhi, the contemplative first should eliminate fire in the body by means of water. Afterward, losing its solidity due to the absence of fire, the earth [element] that has entered water, just as salt dissolves in water, becomes liquid. Then wind, having dried up all the water, disappears in the sky. Thus, there is a swift disappearance of the collection of the elements. After that, he should place the mind, or the repository consciousness (dlayavijhdna), on the central ground, devoid of sense objects, the end of darkness and fire, which is a reflection of all aspects, the space element. Afterward, one should recite this mantra: Om sunyatd-jhdna-vajra-svabhdvatmako 'ham. Oni animitta-jhdna-vajrasvabhavatmako ’ham. Om apranihita-jhdna-vajra-svabhdvatmako 'ham. Om anabhisamskdra-jhdna-vajra-svabhdvatmako 'ham.102 Having recited it in this way, one should meditate on the reflection of emptiness (sunyatabimba) that transcends the nature of atoms and constitutes the three worlds. This is the principle of the tathdgatas. This is The First Great Exposition: Location, Protection, and Dis­ closure of Sins in the Chapter on Sadhana in the Vimalaprabha, the twelve-thousand-line commentary on the Laghukalacakra Tantraraja that corresponds to the Root Tantra.

101 102

The Sanskrit verse begins with the word “water.” “0/71,1 am of the nature of the gnosis vajra of emptiness (SiinyatG-jnana-vajra). Om, I am of the nature of the gnosis vajra of signlessness (animitta-jndna-vajra). Om, I am of the nature of the gnosis vajra of wishlessness (apranihita-jnGna-vajra). Om, I am of the nature of the gnosis vajra of non-compositeness.”

Chapter II The Great Exposition on the Generation of the Body by Means of the Stage of Generation 8. There are space, wind, fire, water, earth, the mountain of the gods, a lotus, the moon, the sun, and Agni, a multi­ storied palace with stainless light rays shining in all directions, and the pavilion1 arisen from the vajra. In its center on the vajra ground, there is a mandala, glistening2 with multitudes of rays of jewels, having the syllable om and the lotus of the best of jinas, which is arisen from gnosis and has the sun and the moon as its seat.3 The Vimalaprabha: Now, beginning with “space”4 and so forth, he discussed the sadhana in terms of the stage of the generation of the Divine Lord, in a manner of conception, for the sake of turning the wheel of Dharma in order to fulfill his former vows. Here in the environment and within the individual, the ground of the origination is a limitless realm of space and wisdom’s triangular source of phenomena (prajha-dharmodaya). A wheel that consists of ten vajra spokes in the environment, in the world of mortals, is in terms of the individual, the mother’s body. Outermost [on that wheel] there is a black wind mandala, trans­ formed from the seed syllable yam. It has the shape of a bow in the center, and it measures four hundred thousand leagues in diameter.5 1

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4 5

The Tibetan and Mongolian translations read, “pavilions.” The Sanskrit form visphurantam seems to be a Buddhist Hybrid Sanskrit form for nominative singular of a neuter stem ending in nt and not the accusative singular. The Ka and Cha Sanskrit manuscripts and Banerjee’s and Vira’s Sanskrit editions read, asananv, whereas Dwivedi’s edition reads, asanandm. The Tibetan and Mongolian translations also read the “seat” in the nominative singular (gdan, debisker). The Sanskrit text begins in this way. Cf. the Kalacakra Tantra, Ch. 1, v. 11 and the Vimalaprabha.

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28 • Chapter II Above and below, it is accompanied by two variegated vajras trans­ formed from syllable hum, and it is marked with a banner.6 Above this [wind mandala] there is a triangular, red fire mandala, which is transformed from the syllable ram and is three hundred thousand leagues in length. Above and below, it is accompanied by two variegated vajras transformed from the syllable hum. and it is marked with the svastika. Above this [fire mandala] there is a circular, white water mandala, which is transformed from the syllable vani and is two hundred thousand leagues [in diameter]. Above and below, it is accompanied by two variegated vajras transformed from syllable hum, and it is marked with a lotus. Above this [water mandala] there is a quadrangular, yellow earth mandala, which is transformed from the syllable lam• Above and below, it is accompanied by two variegated vajras transformed from the syllable hum- It is one hundred thousand leagues [in diameter], and it is marked with a vajra. Above this [earth mandala] there is the great Meru, which consists of a vajra and is transformed from the syllable main- At its bottom, it is sixteen thousand [leagues] in breadth; and at its top, it is fifty thousand [leagues in breadth]. In its center is a variegated lotus; it is half the size of Meru [in its diameter]. It is transformed from the syllable ksam- Its pericarp, forming one third of that [center of Meru] because its diameter is twelve and a half thousand leagues, is also transformed from the syllable ksamAbove that [pericarp], there is the moon mandala, which is equal to the pericarp [in size] and is transformed from the syllable ham. Above it, there is the sun mandala, transformed from the visarga\ and above this [sun mandala] there is Agni, the Rahu mandala, which is of the color blue and is transformed from the anusvara. Having meditated on all these seed syllables—/?, ks, m, /, v, r, yam—as being unified in this way, one should reflect upon the generated universe. This is with regard to the environment. In terms of the individual, in the mother’s body, in accordance with the earlier described manner, the wind mandala is in the lala\a, the fire mandala is in the throat, the water mandala is in the heart, and the earth mandala is in the navel. The great Meru is from the navel down to the secret lotus. The secret lotus is like the lotus of the Divine Lord. The 6

Also, it is known as a “jina sign.”

The Stage of Generation • 29 three channels (nadl) that carry feces, urine, and semen are the mandalas of the moon, sun, and Rahu. Their conjunction is in the pericarp of the secret lotus. Furthermore, above them is a multistoried palace with stainless light rays shining in all directions, or a vajra pavilion arisen from the vajra and from the syllable hum• With regard to the mother’s womb, this [pavilion] is a lotus with a vajra. This is in accordance with the universal rule. Therefore, a pavilion consists of a vajra. In its center, on the vajra ground there is a mandala glistening with multitudes of jewel rays and transformed from the syllable thrum or from the syllable om• It has a lotus of the best of jinas, which is arisen from gnosis. It has the syllable orn and the seats7 of the moon and the sun. This is the mind mandala, which is bounded by the earth disc.

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9. Outside in the speech mandala8 there are eight lotuses without the moon and the sun. Outside in the section of the intermediate and cardinal directions there are twelve lotuses, and in the center of the gates there are chariots.9 O king, at the twelve gates with arches made of gold and jewels, with cremation grounds,10 and with sixteen pillars11 in the interior there is the splendid enjoyment cakra (,sambhoga cakra) of the Jina, which is of the nature of a vajra. The Vimalaprabha: Outside that [mind mandala], in the speech mandala, at the periphery of the disc of ocean, there are eight lotuses, or the octad of

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Dwivedi’s edition reads, “Gsandndm.” The Tibetan and Mongolian translations read, the “speech mandala” in the nominative case (gsung gi dkyil khorjarliy-un mandat). 9 The Mongolian translation reads, “Outside, in the section of the cardinal and inter­ mediate directions, there are chariots in the center of the gates that are with the twelvefold lotus.” 10 The Mongolian translation reads, “corpse” (iikeger), instead of “cremation ground” or “cemetery.” 11 The Tibetan and Mongolian translations read all of this in the nominative case instead of in the instrumental case. 8

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30 • Chapter II lotuses, without the moon and the sun. Outside that [speech mandala], in the body mandala, at the periphery of the wind disc, there are twelve lotuses without the moon and the sun. Likewise, there are chariots12 at the four gates. The body mandala is four hundred thousand leagues in diameter. The speech mandala is half of that, and the mind mandala is half of that [half]. The cakra of the supreme bliss (mahasukha) is half of that, and the lotus of the Divine Lord is yet a half of that. The pericarp forms one third of the lotus and so do the discs of the moon, sun, and Rahu. So are [the three mandalasl3] within the individual, [starting! from the secret lotus—below and above the heart down to the secret lotus and up to the head; or rather, from the heart down to the upper and lower arms and the ends of the nails, in accordance with a conceptual medita­ tion on the mother’s body.14 This is the principle. Moreover, in each mandala there are four respective gates. Thus, there are all together twelve gates. “O king” is an invocation. At the twelve gates with the arches made of gold and jewels, with eight crema­ tion grounds outside the body mandala, and with sixteen pillars, which correspond to the classification of the sixteen digits [of the moon], there is the glorious enjoyment cakra (sambhoga cakra) of the Jina, which is of the nature of a vajra, or of the nature of bodhicitta,15 A purification of this lmandala,6] along with the elements of the body will be discussed in the Chapter on Gnosis}1 I have described here a purification of the components of Dharma18 in accordance with the Root Tantra. The Divine Lord stated there [in the Adibuddha Tantra]:

12 The Derge edition has a typographical error, reading “shib rta” instead of “shing rta.” 13 Bu ston [15]. 14 The Tibetan translation reads, “man’s body” (mi'i lus) instead of “mother’s body” (ma 7 lus). 15 Bu ston [15]: “The ultimate reality.” 16 Bu ston [15]. 17 The Tibetan translation reads, “The purification of the elements of the body with respect to this [mandala] is to be discussed in the Chapter on Gnosis.” 18 Bu ston [15]: “With regard to the maridalas."

The Stage of Generation • 31 The mandalas of the mind, speech, and body correspond to the Buddha, Dharma, and sublime Saiigha. The four vajra lines correspond to the Four Divine Abodes. The quadrangular [inside the manclalas] fully corresponds to the four applications of mindfulness (smptyupasthana),19 and the twelve gates correspond to the cessation of the twelve links [of dependent origination]. Likewise, the exquisite arches correspond to the twelve grounds (bhumi), and the cremation grounds within eight directions correspond to the eightfold noble path.20

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The sixteen pillars are [the sixteen types of] emptiness,21 and the upper stories correspond to the elements. The turrets correspond to the eight types of liberation,22 to the eight corporeals (rupin),23 and to the eight qualities.24

19 Bu ston [15]: “The four applications of mindfulness of the body, feelings (tshor ba, veclana), mental states (sems, citta), and mental objects (chos, dharma)." Bu ston [16]: “The right view (yang lagpa'i Ita ba, samyagdrtfi), and so on.” 21 Bu ston [16] classifies “the inclusion of the four types of emptiness—namely, the emptiness of the existent (dngos po, bhdva), of the nonexistent (dgnos po med pa, abhdva), of one’s own inherent existence (rang gi ngo bo, svabhdva), and of the inherent existence of another (gzhan gyi ngo bo, parabhdva)—and the emptiness of the inherent existence of the nonexistent (dngos po med pa'i ngo bo nyid stong pa nyid, abhdvasvabhdva-§ftnyatd)" into the sixteen types of emptiness. 22 Bu ston [16]: “Due to having a form, one sees forms (gzugs can gzugs la Ita ba, rupT rupdni pasyati). Not having a form, he sees forms [outside] (gzugs med gzugs la Ita ba, arupl rupdni pasyati). [He sees] liberation [by means of the recognition of] the auspicious liberation (sdud pa’ rnam thar, subha-vimok$a), the four types of libera­ tion belonging to the formless [realms] (gzugs med kyi rnam thar, ariipa-vimok$a), and liberation by means of the cessation of the discernment and feeling [aggregates] ('du shes dang tshor va 'gog pa’i rnam thar, sapijnd-vedana-nirodha).” Cf. the Mahdparinibbdna Sutta, III.33. 23 Bu ston [16]: “The four: earth, water, fire, and wind, and the [other] four: form, smell, taste, and touch.” 24 According to Bu ston [16], due to the discernment of inner forms, there are large and small external forms; and due to the discernment of the internal absence of form, there are small and large, blue, yellow, red, and white [colors].

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32 • Chapter II The doorjambs and door wings correspond to the classifi­ cation of the mind, speech, and body. The five pure colors correspond to the five collections, beginning with ethical discipline and the like. The three fences25 in the mandalas of the mind, speech, and body correspond to the three vehicles,26 to the five spiritual faculties of faith (sradclhendriya) and the like,27 and to the five powers (bala), faith and so on.28 The pavilions in the three mandalas correspond to the samadhis29 and dharanis.30 The variegated and jeweled strips of fabric correspond to the completion of the ten perfections. The pearl garlands and half size [pearl garlands] corre­ spond to the eighteen unique qualities [of the Buddha]. BakulT flowers correspond to the [ten] powers [of bodhisattvas].31 The galleries32 correspond to the [ten33] virtues. Being filled with the sound of bells and so on, they cor­ respond to liberation through emptiness and the like. 25 Dvvivedi’s edition incorrectly reads, “triprdkdraih,” instead of “triprcikarah.” The Derge edition reads, “rab gsum,” instead of “rab bkrcil gsum.” 26 mKhas grub rje [787]: “The three fences of the mind mandala correspond to Sravakas, pratyekabuddhcis, and bodhisattvas. The five fences of the speech mandala correspond to the five faculties of faith (fraddhi7), zeal (vTrya), mindfulness (smrti), meditative concentration (samCidhi), and wisdom {prajnd). The five fences of the body mandala correspond to five powers.” 27 For the list of the five faculties (indriya) of faith (.Sraddhd) and so on, see the Dharmasamgraha, 47. 28 For the list of the five powers {bala), see the Dharmasarpgraha, 48. 29 Bu ston [ 16]: “The ^uramgama-sarnddhi (dpa ’ bar ’gro ba), etc.” 30 Bu ston [16]: “A, and so forth.” 31 Bu ston [16]: “The power of life (tshe la dbang, dyur-va£itd), etc.” 32 The Sanskrit Ka manuscript and Dwivedi’s edition read, “krava$Tr$aka” instead of «krama&Tr$aka.” The Tibetan translation reads, "kra ma shirsha:' 33 Bu ston [16].

The Stage of Generation • 33 Abounding in victory banners, they correspond to the [four] bases of magic powers (rdclhi-pada)\ and glistening with mirrors, they correspond to the [four] exertions (prahana).34

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Vibrating with yak-tail whisks, they correspond to the [seven35] constituents of spiritual awakening (bodhyahga). Decorated with garlands, they correspond to the nine divisions [of the Buddha’s teaching].36 The corners adorned with variegated vajras correspond to the four means of attraction [to Dharma]. It is studded with four jewels of [the Four Noble] Truths at the junctures of the gates and turrets. The five great discs,37 which are the five extrasensory perceptions, always en­ compass it. It is completely surrounded38 by the vajra chain of the con­ stituents of the spiritual awakening39 of he who knows all the aspects,40 by a single mountain range41 of bliss, and by the light rays of the gnosis vajra.

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The ever-risen moon and the sun correspond to the classi­ fication of wisdom and method. The purified mind, speech, 34 For the listings of the four rddhipddas and prahdnas, see the Dharmasarjigraha, 45. 35 Bu ston [16]. For the list of the seven limbs of spiritual awakening (bodhyahga), see the Dharmasarjigraha, 49. 36 Bu ston [16]: “Discourse” (gsung rab, pravacana). Or the nine divisions of the Buddhist scriptures, classified according to their form or style and known under their Pali names as sutta, geyya, veyydkarana, gdthd, uddna, itivuttaka, jdtaka, abbhutadhamma, and vedalla. 37 Bu ston [17]: “The earth and so on.” 38 Bu ston [17]: “Outside.” 39 The Tibetan translation omits “constituents” (yan lag, ahga) and reads, “spiritual awakening” (byang chub, bodin'). 40 Bu ston [17]: “The essence {bdag nyid) of the Four Bodies [of the Buddha].” 41 According to Buddhist cosmology, the Cakravaa). The Sanskrit Ka manuscript and the Tibetan translation read, “sentient beings.”

46 • Chapter II the eye of spiritual knowledge (viclya-caksus), and so on; and 3) the sense objects, form and the like. Furthermore, emanating them from one’s own body, one should imagine them within Visvamata just as they are. Having emanated them in this way, one should bring into one’s own body the aspects of the discs of mandalas,u0 which are the tathagatas accompanied by the elements. With one’s own vajra, one should emit them, transformed into the fluid of the moon,111 into the lotus of one’s own consort. Having meditated on that transformed mandala with the assemblies of male and female deities, which has the characteristics of the support (adhara) and the supported (adheya), and has Aksobhya as its presiding deity, one should first bring it into the body of the Divine Lord. Thereafter, one should emanate the four buddhas who have nine eyes, three faces, and six arms into the lotuses of the cardinal directions. In this case, on the sun disc on the eastern lotus is black Amoghasiddhi,112 who has the black, red, and white faces, clockwise. In the south there is Ratnasambhava,113 who is of the color red and has the red, white, and black faces, clockwise. In the north there is white Amitabha,114 who has the white, black, and red faces, clockwise. In the west there is yellow Vairocana,115 who has the yellow, white, and black faces, clockwise. These four are [seated] on sun discs. According to a suggestive rule, “the Divine Lord vajrl is the day. 16 In the southeast there is Tara, who is [black] like Amoghasiddhi. In the southwest there is Pandara, who is [red] like Ratnasambhava. In the northeast there is MamakI, who is [white] like Amitabha. In the northwest there is Locana, who is [yellow] like Vairocana. These four are on the moon discs. According to a suggestive rule, “wisdom is called the night. »117 no

Bu ston [26]: “The palace of gnosis.” 111 Semen. 112 Bu ston [26]: “Because it is the cause of well-being to all living beings.” 113 Bu ston [26]: “Because it manifests the nature of a gem, because he brings the utmost joy into manifestation.” 1,4 Bu ston [26]: “Due to the arising of the immeasurable light of knowledge in the immeasurable objects of knowledge.” 115 Bu ston [26]: “Because it shines forth owing to the freedom from impurities.” 116 See the Vimalaprabha commentary on the Kalacakra Tantra, Ch. 4, v. 2. 117 See the Vimalaprabha commentary on the Kalacakra Tantra, Ch. 4, v. 2.

The Stage of Generation • 47 Moreover, on the eight sides of those male and female deities, there are eight vases with ambrosia. Likewise, the male and female deities are black, red, yellow, and white like the moon. At the eastern gate, there is the fierce deity Atibala, who is black in color and has faces and arms similar to [those of] Amoghasiddhi. At the southern gate, there is Jambhaka, who is red in color and has faces and arms similar to [those of) Ratnasambhava. At the western gate, there is Stambhaka, who is yellow in color and has faces and arms [similar to those of] Vairocana. At the northern [gate], there is Manaka, who is white in color and has faces and arms [similar to those of] Amitabha. Above is Usnisa, who is dark in color and has faces and arms [similar to those of] Aksobhya. Moreover, these krodhas are in the alidha [pose], and the fierce female deities are in the pratyalTdha [pose]. During the fourth month,118 at the time of the origination of the name and form [aggregate], one’s form is of the nature of the four great elements, or of the elements of wind, fire, water, and earth. On account of that, there is an emergence of the psychophysical aggregates, elements, and krodhas. 20. Vaigarbha and the others are at the wall in the cardinal directions. Sparsavajra and the others are in the intermediate directions. Visvabhadra, splendid Vajrapani, Ravakulisa, and Dharmadhatu, respectively, are on the lotuses on the right and left in the eastern and other directions. There are also Jambha, Stambha, and Mana, along with Atibala, who is a guardian of the gate in the east.119 The Vimalaprabha: Thereafter, at the time of the origination of the six sense bases (ayatana) during the fifth month, one should emanate Khagarbha and the others. Vaigarbha and the others are at the wall. 120 118 Bu ston [26]: “The four [aggregates of] feeling, discernment, mental formations, and consciousness.” 119 The Mongolian printed manuscript and xylograph omit “the guardian at a gate.” 120 The Tibetan translation omits “at the wall.”

48 • Chapter II Here, the nose, arisen from the wind [element], that is, Vaigarbha, who in appearance is similar to Amoghasiddhi, is on the right of the eastern gate, on the wall of the enclosure in the [eastern] direction. Sparsavajra, born from the wind [element] and in appearance similar to Tara, is in the intermediate direction, in the southeastern direction. Like­ wise, the eye, arisen from the fire [element], or Ksitigarbha, who is in form similar to Ratnasambhava, is on the right of the southern gate. Rasavajra, who is arisen from the fire element and is similar to Pandara, is on the right of the western gate in the southwestern direction. The bodily sense faculty (kayendriya), arisen from the earth [element], or Sarvanlvaranaviskambhl, who is similar to Vairocana, is on the right of the western gate.121 Furthermore, Gandhavajra, who is born from the earth [element] and is similar to Locana, is in the northwestern corner. The tongue bom from the water [element], or Lokesvara, who is similar to Amitabha, is on the right of the northern gate. Rupavajra, who is born from the water [element] and is similar to MamakI, is in the northeast. The mind, born from the gnosis element, or Samantabhadra—who is of the color blue, has three faces and six arms, and is in appearance similar to Kalacakra—is below, on the wall of the enclosure, on the left of the eastern gate. Likewise, Sabdavajra, who is born from the gnosis element and is in appearance similar to Samantabhadra, is on the left of the northern gate. The ear, born from the space element, or Vajrapani, who is dark like Aksobhya, is above, on the left of the southern gate. Likewise, Dharmadhatuvajra, who is bom from the space element and is in appear­ ance similar to Vajrapani, is on the left of the western gate. Thus, in the fifth month there are six sense bases. According to a suggestive rule, “touch is in the sixth [month],” touch and the other sense objects [arise during the sixth month]. Moreover, the emanation of the twelve sense bases of the body vajra is the second stage. Here, the black and white, or the eastern and northern, male and female deities who stand above122 in the east and north, must be placed on the disc of the moon, because the elements of space, wind, and water are of the nature of semen. Then the goddesses in the corners, who are 121 The Sanskrit Ka manuscript and Dwivedi’s edition omit “on the right of the western gate.” 122 The Tibetan translation reads, “who are standing below in the east and north.”

The Stage of Generation • 49 present in the intermediate directions, are on the moon [discs] because of the saying: “Wisdom is called a night, ”123 Likewise, the red and yellow, or the southern and western, male and female deities who stand below,124 are on the discs of the sun, because the elements of gnosis, fire, and earth are of the nature of uterine blood. Then, the male deities who are present in the cardinal directions are on sun [discs] because of the saying: “The Divine Lord vajri is the day. ”125 Furthermore, the male [deities] facing the Divine Lord are principal deities in the cardinal directions. The goddesses facing the Divine Lord are the principal female deities in the intermediate directions. [A male deity] whose face is turned away from the Divine Lord is a secondary male deity. 21. The method [being] in an embrace with the wisdom [being] (prajna) is on the lotus of the moon. The goddesses are [in an embrace] with male deities.126 Two of them, mutually embracing, have their lotus hands adorned with their respective emblems. [A male deity], who has an emblem in the palm of his first right hand, has a mudra without a lotus. A circle of wisdom and method [beings] abiding in supreme bliss127 abounds in the lotus and vajra seats. The Vimalaprabha: Therefore, the method [being], a secondary deity, in an embrace with the wisdom [being], is on the lotus of the moon in the comer section within the intermediate directions. Likewise, the goddesses who are secondary deities, in an embrace with male deities, or method [beings], are on the disc of the sun in the cardinal directions. Two of them, mutually

123 124 125 126 127

See the Vimalaprabha commentary on the KCilacakra Tantra, Ch. 4, v. 2. The Tibetan translation reads, “who are present in the south, west, and below.” See the Vimalaprabha commentary on the Kalacakra Tantra, Ch. 4, v. 2. The Mongolian translation reads, “of the buddhas (burqad-uti).” The Mongolian translation reads, “One who abides in the bliss of the supreme circle consisting of wisdom and method has the seats of a lotus and a vajra.”

50 • Chapter II embracing, have their lotus hands adorned with their respective emblems that will be described. [A male deity] who has an emblem128 in the palm of the first right hand has a mudra without a lotus. The lotus emblem, a jewel, and a sword are generally in the left and right [hands].129 More­ over, in the east, in the west, on the left and right, and below and above, there is a circle of wisdom and method [beings] abiding in supreme bliss. That [circle] abounds in the vajra seats —it has the principal male deities who are method [beings] —and it abounds in the lotus seats —it has the main female deities who are goddesses.130 This is the principle. 22. In the right hands of the black [deities] there are a sword, a cleaver, and a trident causing fear in the world. In the palms of the left hands there are a shield, a skull, and a white khatvahga. In the right hands of the red [deities] there are, in sequence, an arrow, a vajra goad, and a sounding damaru. In the left [hands] there are a bow, a noose, and a glittering, stainless jewel. The Vimalaprabha: Now, beginning with “of the black” and so forth, he discussed the emblems. The six emblems correspond to the purity of the psychophysical aggregates of the six families. In that case, a sword is in the first right hand of the black [deities] —Amoghasiddhi, Tara, Atibala, Khagarbha, and Sparsavajra—bom in the family of the mental formations [aggregate], a cleaver is in the second, and a trident is in the third. A shield is in their first left hand, a skull is in the second, and a white khatvahga is in the third. Likewise, a fire arrow is in the first right hand of the red [deities] — Ratnasambhava, Pandara, Jambhaka, Ksitigarbha, and Rasavajra— born in the family of the [aggregate of] feeling, a vajra goad is in the

128 Bu ston [29]: “Vajra and so on.” 129 Bu ston [29]: “Even though they are generally on the left and right, they are the symbols of the generation of a deity.” 130 The Sanskrit Ka manuscript and Dwivedi’s edition read, nCiyaka instead of ndyikCi. The Tibetan translation reads, 'drin ma (nGyika).

The Stage of Generation • 51 second, and a sounding damaru is in the third. Thus, sequentially, a bow is in their first left hand, a vajra noose is in the second [hand], and a glittering, stainless jewel, that is, a nine-crested gem, is in the third. 23. In the right hands of the yellow [deities] are, in sequence, a wheel, a rod, and a frightening vajra. In the left [hands] there are a splendid conch, a chain, and a sounding vajra bell. In the right [hands] of the moonlike white [deities] there are a splendid hammer, a spear, and a trident. In the left [hands] there are a white lotus with a hundred petals, a mirror, and a rosary. The Vimalaprabha: Similarly, a wheel is in the first right hand of the yellow [deities] — Vairocana, Locana, Stambhaka, SarvanTvaranaviskambhT, and Gandhavajra — bom in the family of the form [aggregate]. A rod is in their second [hand], and a terrifying vajra is in the third. A conch is in their first left hand, a vajra chain is in the second, and a sounding vajra bell is in the third. Furthermore, a hammer is in the first right hand of the white [deities] — Amitabha, MamakT, Padmantaka, Lokesvara, and Rupavajra—bom in the family of the discernment [aggregate]. A spear is in their second [hand], and a trident is in the third. A white lotus with a hundred petals is in their first left hands, a mirror is in the second, and a rosary is in the third. 24. In the right [hands] of the green [deities] there are, in sequence, a vajra, a cleaver, and a hatchet. In the left [hands] there are a bell, a skull bowl, which is a treasury of all good qualities, and Brahma’s head. It is to be known so also, in the case of the blue female deities, in accordance with the gunas of prakrti.131 The black, red, and white

131 The uses of the terms gunci and prakrti in the Kalacakra Tantra do not correspond in every way to the uses of those same terms in the non-Buddhist Saipkhya system. Indeed, these terms are open to multiple interpretations even within the Kalacakra system itself. For a further discussion of this, see Wallace 2001, p. 36.

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52 • Chapter II [female deities], who are similar to melted132 gold, are the goddesses of the first ground and so on. The Vimalaprabha: Thus, a vajra is in the first right hand of the green [deities] — Aksobhya, Vajradhatvlsvarl, Usnlsa, Vajrapani, and Dharmadhatuvajra — bom in the family of the consciousness [aggregate]. A cleaver is in their second hand, and a hatchet is in the third. A bell is in their first left [hand], a skull is in the second, and Brahma’s head is in the third. This is the principle of the emblems of blue Vajrasattva, Visvamata, Sumbharaja, Samantabhadra, and Sabdavajra, born in the family of the gnosis [aggre­ gate]. A lotus is in the place of khatvahga and Brahma’s head [in the hands of] Tara or Samantabhadra. 25. With the exception of eight goddesses, Dhuma and the others, sometimes in the lotus of the Lord of Jinas there is a splendid wheel133 in the center,134 which consists of twenty-five [deities], O king. Knowing the power within their own minds, yogis should meditate on this Divine Lord. For the sake of initiation, the mandala135 lacks the outer circle due to the power of the families. The Vimalaprabha: With the exception of the eight goddesses, Dhuma and the others, and the eight vases, Dharma conch and the like, sometimes in the lotus of the Lord of Jinas there is the glorious wheel, or the mind mandala, within the center, which consists of twenty-five [deities], O king. Thereafter, although the Divine Lord has joined in, it becomes like in the glorious

132 The Tibetan and Mongolian translations read, “excellent” (nichog, degcdii). 133 The Mongolian text incorrectly reads a “wheel” in the genitive singular. 134 The Mongolian translation reads, “in the heart.” 135 The Tibetan translation reads, “marifalas,” and the Mongolian version reads it in the genitive singular.

The Stage of Generation • 53 [Guhya]samaja.136 There is no mistake here because of its being without a lineage.137 Likewise, knowing the power within their minds, yogis, or adepts, should meditate on this Divine Lord. For the sake of initiation, the mandala lacks the outer circle due to the power of the families.138 Now, the inborn bliss, Vajrasattva, or semen that has entered the womb, is spiritual ignorance during the first month. During the second month, it is mental formations. During the third [month], it is conscious­ ness. During the fourth [month], it is form;139 and up to the sixth month, it is the six sense bases, which are associated with form; and it is touch and the other sense objects in accordance with their families. This is the principle of the Divine Lord. Furthermore, the mind mandala within the heart consists of twentyfive constituents. Thereafter, during the seventh month, at the time of the origination of the [aggregate of] feeling, there is the third stage —the emergence of the goddesses of the channels of time within the speech mandala. There, the speech mandala is to be understood as a quadrangle in the throat, surrounded by the emanation cakra (nirmana cakra). There are four channels in the emanation cakra. In the first circle, in the center140 there are four [channels], in the second there are eight [channels], and in the third there are twelve [channels] in accordance with the natures of the body, speech, and mind. After that, in the fourth circle, there are sixty-four channels that are common to the three vajras. Among them, sixty [channels] carry the mandalas, and four are empty. Similarly, in the throat, thirty [channels] carry muhiirtas,141 and two are empty. In the emanation cakra, the channels of speech, which carry the division of eight praharas,142 are located in the second orb. One should emanate 136 Bu ston [30-31]: “There are twenty-five deities. Thereafter, although the Divine Lord has joined the principal deities, the twenty-four principal deities are joined in the glorious SamGja.” The mind mandala resembles the mandala of the Guhyasamdja. 137 Bu ston [31]: “Because it is without the method and wisdom [beings] as a lineage.” 138 Bu ston [31]: “As a result of the power of the entire first six families in the mind mandala." 139 The Tibetan translation reads, “name and form” (ming dang gzugs). 140 The Tibetan translation reads, “of the center.” 141 One muhUrta is a period of forty-eight minutes, or one thirtieth of a day. 142 A prahara is a an eighth of a day.

I

54 • Chapter II them together with sixty-four [channels] up to the throat. This is the principle. 26. On the eight petals of the lotuses outside [the mind mandala] there are yoginls, Carcika and the others, who are without the moon and the sun [discs], and who have four arms and three eyes, and are accompanied by their eight respective goddesses of the eight directions. Carcika is on the eastern lotus. Khagapatigamana is in the south­ east. SukarT143 and SanmukhI are in the southern direction and southwestern quarter. Vajrahasta and Abdhivaktra are in the west and northwest. The Vimalaprabha: Now, beginning with “outside” and so forth, he discussed the emergence of the deities of the speech mandala. Here, “outside the mind mandala” means “in the speech mandala.” On the eight petals of the lotus in that outer [mandala] there are yoginls, Carcika and the others, together with the eight yoginls144 of the eight directions. Without the moon and the sun [discs], they stand on their own respective vehicles. They have four arms, three eyes, and differing faces.145 Among them, black Carcika, who has one face, is on the eastern petal.146 Khagapatigamana, or Vaisnavl, is in the southeast. SukarT and SanmukhI, who are red in color, are in the south and southwest. Yellow AindrT is in the west. Yellow Abdhivaktra, or Brahman!, is in the northwest. 27. RaudrI and LaksmI are in the north and northeast. The eight sets of eight yoginls, who are on the petals of the lotuses and whose complexions147 are of the colors of the

143 The Tibetan and Mongolian versions read, “VarahT” (p/iag mo, var-ahi). 144 The Tibetan version reads, “goddesses.” 145 According to Bu ston [32], Brahman!, or Abdhavaktra, has four faces, SanmukhI has six faces, and others have one face. 146 Dwivedi’s edition and the Tibetan translation read, “lotus” instead of “petal.” 147 The Mongolian translation reads, “faces.”

The Stage of Generation • 55 principal female deities, are endowed with weapons and embrace the bodies of method [beings]. In the east and the other directions, [starting] from their first hand on, there is a cleaver, a spear, a wheel, a mace, a rod, and a sword, respec­ tively. A sakti and a goad are in their two right hands. The Vimalaprabha: White RaudrT, who has one face, is in the north. White LaksmT is in the northeast. Moreover, the goddesses who stand on the petals are of the same colors and forms as the principal female deities who stand on the pericarps. Likewise, the eight sets of eight yoginls who are on the petals of the lotuses have complexions of the colors of the principal female deities. Now, beginning with “in the east” and so forth, he discussed, in sequence, the emblems held in the two right hands148 of Carcika and the others. Here, in the east, a cleaver is in Carcika’s first hand, and a spear is in the second. Vaisnavl has a wheel and a mace. VarahT has a rod and a sword, and KaumarT has a sakti149 and a goad. 28. There are a vajra and an arrow, a lotus and a Brahma’s rod, which is similar to the fire of lightning, 150 a trident and a sounding drum that is inlaid with various jewels, a lotus and a rosary. A skull bowl and a khatvahga, a lotus and a conch, a chain and a shield, a jewel and a noose, a pleasantly jingling vajra bell and a bow are on the left. The Vimalaprabha: AindrT has a vajra and an arrow. BrahmanI has a lotus and a Brahma’s rod. RaudrT has a trident and a drum. Sublime LaksmT has a lotus and a rosary. These [emblems] are in their two right hands. It is the 148 The Tibetan translation reads, “in the two right hands.” 149 Bu ston [32]: “A short stick of the size of a man.” 150 The Tibetan and Mongolian translations omit “fire” and read, “pure lightning” (Tib. dri med glog, Mong. gkir iigei gilbelgen).

56 ■ Chapter II

same in the case of the goddesses of the petals. Then, in their two left hands, in the east and other directions, respectively, there is a skull in Carcika’s first left hand and a khatvahga in the second. Vaisnavl has a lotus and a conch. Varahl has a chain and a shield. Kaumaff has a jewel and a goad, and Aindrl has a bell and a bow. 29. There are also a vase and a bowl, a khatvahga and a snake, then a lotus and a jewel. The eight sets of eight yoginls who are on the eight petals of the lotuses also have weapons in their hands. Bhlma, Ugra, Kaladamstra, Jvaladanalamukha, Vayuvega, Pracanda, RaudraksT, and Sthulanasa are in their own directions on the eight petals of Carcika’s lotus. The Vimalaprabha: Brahman! has a vase and a bowl. RaudrI has a khatvahga and a snake. Sublime LaksmT has a lotus and a jewel. Moreover, the eight sets of eight yoginls on the eight petals of the lotuses also have weapons in their hands. They look like the principal female deities. This is the rule. Now come their names. In the petals of the lotuses of Carcika and the others—where the goddesses of the petals151 of Carcika and the others are to be known as turning toward the right, or toward the east and so forth—BhTma is on the first petal, Ugra, Kaladamstra, Jvaladanala­ mukha, Vayuvega, Pracanda, RaudraksT, and Sthulanasa are on the second and other petals, within their own directions on the eight petals of Carcika’s lotus. 30. Sri, Maya, Klrti, LaksmT, Suparamavijaya, SrTjaya, SrTjayantT, and the eighth SrTcakrT are on the eight petals of the lotus, in VaisnavT’s direction. KarikalT, KalaratrT, Prakupitavadana, Kalajihva, KaralT, KalT, Ghora, and Virupa

151 Dviwedi’s edition reads, “yatra” (“where”) instead of “patra" (“petal”).

The Stage of Generation • 57 are on the eight petals of the lotus. The [presiding] god­ dess152 of the petals is SukarT.153 The Vimalaprabha: Sri, Maya, Klrti, LaksmT, Suparamavijaya, SrTjaya, SrTjayantT, and the eighth SrTcakrT are on the eight petals of the lotus of VaisnavT, on the first petal and so forth, in Vaisnavl’s direction, in the southeast. Then, KaiikalT, KalaratrT, Prakupitavadana, Kalajihva, KaralT, KalT, Ghora, and Virupa are on VarahT’s first and other petals, or on the eight petals of her lotus. SukarT is the [presiding] goddess of the petals in the south. 31. Padma, Anahga, KumarT, Mrgapatigamana, Ratnamala, Sunetra, Kllna, and Bhadra are on the petals of the lotus in which Varasikhigamana is the principal female deity, O king. Vajrabha, Vajragatra, precious Kanakavatl, UrvasT, Citralekha, Rambha, Ahalya, and Sutara are on the eight petals of the lotus whose presiding goddess is Vajrahasta. The Vimalaprabha: Likewise, Padma, Anahga, Kumarl, Mrgapatigamana, Ratnamala, Sunetra, Kllna, and Bhadra are on KaumarT’s first petal and so forth, that is, on the petals of the lotus where Varasikhigamana is the principal female deity in the southwest, O king. Moreover, Vajrabha, Vajragatra, Kanakavatl, UrvasT, Citralekha, Rambha, Ahalya, and Sutara are on AindrT’s first petal and so on, or on the eight petals of the lotus whose presiding goddess is Vajrahasta in the west. 32. SavitrT, Padmanetra, JalajavatT, the two—Buddhi and VagTsvarT—GayatrT, Vidyut, and Smrti are in the lotus whose presiding deity is Vedavaktra. The eight, GaurT,

152 The Sanskrit form devT is here most likely the Buddhist Hybrid Sanskrit form of the nominative plural for devyah. 153 The Tibetan translation reads, “in the goddess of the petal of Var3hT.” The Mongolian translation reads, “are the goddesses in the petals of VarahT.”

58 • Chapter II Ganga, Nitya, Suparamaturita, Totala, Laksmana, Pihgala, and Krsna, are on the eight petals of the lotus in which the principal female deity is RaudrI. The Vimalaprabha: Thereafter, SavitrT, Padmanetra, JalajavatT, Buddhi, VaglsvarT, GayatrT, Vidyut, and Smrti are on BrahmanT’s first petal and so on, in the lotus whose presiding deity is Vedavaktra in the northwest. After that, the eight—Gaurl, Ganga, Nitya, Suparamaturita, Totala, Laksmana, Pihgala, and Krsna—are in RaudrT’s first petal and so forth, on the eight petals of the lotus in which the principal female deity is RaudrI in the north. 33. SrTsveta, Candralekha, Sasadharadhavana, Hamsavarna, Dhrti, Padmesa, Taranetra, and Vimalasasadhara, who are with their emblems, are on the northeastern lotus. On the twelve lotuses, outside of that [speech mandala], are Danuka, Cala, Yama, Pavaka, Sanmukha, Yaksa. Sakra, Abdhivaktra, Pasupati, Udadhi, SrTganendra, and Visnu. The Vimalaprabha: Then, SrTsveta, Candralekha, Sasadharavadana, Hamsavarna, Dhrti, Padmesa, Taranetra, and Vimalasasadhara, who are with their emblems, are on LaksmI’s first petal and so on, in the northeastern lotus. These sixty-four yoginls are on the petals of the lotuses of Carcika and the others. The principal female deities within the speech mandala stand for the factor of feelings (vedanahga), and the origination of every bodily vajra stands for the factor of craving (trsnahga). The quadrangle [extending] from the lalata to the secret lotus should be understood as pertaining to the origination of the body. In that regard, the twelve lotuses that are in the twelve joints —in the action cakras (karma cakra) and in the performance cakras (kriya cakra) — within the arms and legs have twenty-eight petals. During the eighth month, one should emanate the channels in the form of deities. In the twelve lotuses outside of that—or in the twelve lotuses outside of that [speech mandala], in the body mandala—in the right and other sections of the eastern gate, at the wall of the enclosure, Nairrtya

!

The Stage of Generation • 59 and the others, just like Khagarbha and the others, are sequentially mentioned. Danuka, or Nairrtya, is on the right of the eastern gate. Cala, or Vayu, is in the southeast. Yama is on the left of the southern gate. Pavaka is on the right. Sanmukha is in the southwest. Yaksa is on the left of the western gate. Sakra is on the right. Brahma is in the northwest. Rudra is on the left of the northern gate. Samudra is on the right. Ganapati is in the northeast, and Visnu is on the left of the eastern gate. They all have four arms. 34. In their [right] hands there are a sword and a cleaver, the lord of trees and a flower from the tree of the gods, a staff and a sword, a sakti and a staff, a sakti and a spear, a jewel and a mace, a vajra and a fire arrow, a needle and a rosary, a trident and an arrow, a noose and a jewel, a hatchet and a vajra, and Hari’s wheel and a staff, respectively. The Vimalaprabha: The emblems are sequentially in the two right hands of those twelve [male deities]. A sword is in Nairrtya’s first [right hand], and a cleaver is in the second. The lord of trees, or a wish-fulfilling tree, is in Vayu’s first [right hand], and a flower of a parijatakal5A tree is in the second. A staff is in Yama’s first [right hand], and a sword is in the second. A sakti is in Vaisvanara’s first [right hand], and a staff is in the second. A sakti is in Sanmukha’s first [right hand], and a spear is in the second. A jewel is in Dhanada’s first [right hand], and a mace is in the second. A vajra is in Indra’s first [right hand], and a fire arrow is in the second. A needle is in Brahma’s first [right hand], and a rosary is in the second. A trident is in Rudra’s first [right hand], and an arrow is in the second. A noose is in Varuna’s first [right hand], and a jewel is in the second. A hatchet is in Vinayaka’s first [right hand], and a vajra is in the second. A wheel is in Visnu’s first [right hand], and a mace is in the second. 35. In their [left hands] are a shield and a skull, a dark-blue gem and a blue lotus, a chain and a noose, a lotus and a 154 Pcirijataka is one of the five celestial trees, a coral tree by the name Erythrina Indica.

60 • Chapter II vase, a jewel and a mirror, a mongoose and a lotus, a vajra bell and a bow, a lotus and a vase, a snake and a bow, and a naga's noose155 and a jewel, O king. The Vimalaprabha: Thereafter, a shield is in Nairrtya’s first left hand, and a skull is in the second. A sapphire is in Vayu’s first [left hand], and a blue lotus is in the second. A chain is in Yama’s first [left hand], and a noose is in the second. A lotus is in Agni’s first [left hand], and a vase is in the second. A jewel is in Kartikeya’s first [left hand], and a mirror is in the second. A mon­ goose is in Yaksa’s first [left hand], and a lotus is in the second. A bell is in Indra’s first [left hand], and a bow is in the second. A lotus is in Brahma’s first [left hand], and a vase is in the second. A khatvahga with a snake is in Rudra’s first [left hand], and a bow is in the second. A naga's noose is in Samudra’s [left hand], and a jewel, or a moonstone, is in the second. 36. [Vinayaka has] a noose and a jewel, and Danuripu has a lotus and a pahcajanya conch.156 The ten lunar days of caitra[57 and so on are on the petals of the lotus, and the two purnas158 are on the pericarp. All the digits of the supreme moon should be known as 360 [digits] in accor­ dance with a year. The goddesses stand on the chariots at the gates, holding a sword and a vajra, and with an arrow and a goad in their hands. The Vimalaprabha: A noose is in Vinayaka’s first [left hand], and a jewel is in the second. A lotus is in Vasudeva’s first [left hand], and a pahcajanya conch 159 :is in 155 NGgapGsa is a magical noose used in a battle to entangle one’s enemy. 156 The pahcajanya is traditionally a name of Krsna’s conch, which he took from the demon Pancajana. 157 Caitra is the name of a lunar month in which the full moon stands in the citra constellation. It corresponds to the months March and April. 158 Puma is a name of the fifth, tenth, and fifteenth lunar days. 159 According to Bu ston [36], it is a conch with a clockwise swirl.

The Stage of Generation ■ 61 the second. These are the emblems in the two left hands of all [these deities], respectively. Among the petals of the lotus of Nairrtya and the others standing on the pericarp of the lotus, among the twenty-eight petals, or among the petals of the three orbs, turning to the right, four petals are in the first orb, eight are in the second, and sixteen are in the third. Likewise, the lunar days of the months of caitra and so on are on twenty-eight petals. Being the principal male deities160 of the purnima161 and amavasT162 of the bright and dark halves of a lunar month, they are standing on the pericarp. Thus, the lunar days of caitra are on the petals of the lotus of Nairrtya. The lunar days of vaisakha163 belong to Vayu. The lunar days of jyesfha164 belong to Pavaka. The lunar days of ayadha165 belong to Sanmukha. The lunar days of sravana166 belong to Samudra. The lunar days of bhadra167 belong to Vinayaka. The lunar days of cisvina168 belong to Indra. The lunar days of kartika169 belong to Brahma. The lunar days of mdrga]1° belong to Hara.171 The lunar days of pausa172 belong to Yaksa. The lunar days of magham belong to Visnu.

160

Bu ston [36]: “And the principal female deities” (gtso mo, ndyika). 161 Purnima is the day of the full moon. 162 AmavasT is the day of the new moon, when the sun and the moon “dwell together” or are in conjunction. It is the twenty-fifth day of the dark half of every lunar month. 163 Vaifakha is the name of the second lunar month, corresponding to April-May. 164 Jyeffha, or Jyaitfha, is the name of the lunar month in which the full moon stands in the Jyestha constellation. It corresponds to May-June. 165 A$Gdha is the name of the lunar month corresponding to June-July. 166 SrGvana is the name of the lunar month corresponding to July-August. 167 Bhadra is the name of the lunar month corresponding to August-September. 168 ASvin is the name of a lunar month of the rainy season, in which the moon is near the constellation ASvinT. It corresponds to September-October. 169 Kdrtika is the name of the lunar month in which the full moon is near the Kartika constellation, or Pleiades. It corresponds to October-November. 170 Marga, also called Margatiras or MGrgas7r$a, is the name of the ninth lunar month, in which the full moon is in the Margasiras constellation. It corresponds to NovemberDecember. 171 The Tibetan translation reads, “Rudra” (drag po), another name of Hara, or Siva. 172 Pau$a is the name of the lunar month in which the full moon is in the Pau§ya constel­ lation. It corresponds to December-January. 173 Magha is the name of the lunar month cor responding to January-February.

62 • Chapter II The lunar days of phalguna174 belong to Yama. The goddesses have similar colors, weapons, and forms. Thus, the ten lunar days of caitra and the other lunar months are on the petals of the lotus, and two pumas are on the pericarp. All the digits of the supreme moon should be known as 360 in accordance with a year. Their names begin with seed syllables — that will be discussed—and end with vajras. This is the principle. Now, in accordance with the purification of the spreading of the channels of the hands, feet, usmsa, and anus, the goddesses, Marie! and the others, who stand on the chariots at the gates, have one face and four arms. They are the secondary female deities because they move to the locations of the others. Nlladanda and the others are the principal male deities because they have their own location. Therefore, the families of the east and other directions move toward the location of Vajrasrrikhala and the others. In accordance with the family, or in accordance with Amoghasiddhi’s family, a sword is in Srrikhala’s first right hand, and a vajra is in the second. Likewise, in accordance with the jewel family, an arrow is in Bhrkutfs first [right] hand, and a goad is in the second, or she has a goad. 37. With regard to the right [hands], one [goddess] has a splendid wheel and a hand with a staff. One has a hammer and a hand with a spear in accordance with the gunas of prakrti. One has a splendid cleaver and a hand with a vajra, and one has a hatchet and a hand with a trident. With regard to the left [hands], one has a shield and a snake in her hands. In accordance with the gunas of prakrti, one has a noose and a bow in her hands. One has a splendid conch and a hand with a jewel, and one holds a lotus and has a hand with a mirror. The Vimalaprabha: In accordance with Vairocana’s family, a wheel is in Marlcl’s [first] right hand, and a staff is in the second. In accordance with the gunas of prakrti, in accordance with the lotus family, a hammer is in 174 Phdlguna is the name of the lunar month corresponding to February-March.

The Stage of Generation • 63 Cunda’s first [right] hand, and a spear is in the second. In accordance with the gnosis family, a cleaver is in Atinlla’s first [right hand], and a vajra is in the second. In accordance with the space family, a hatchet is in RaudraksT’s first [right hand], and a trident is in the second. Likewise, a shield and a snake are in Sriikhala’s left hands. A bow is in Bhrkutl’s first [left hand], and a noose is in the second. Marie! has a conch and a jewel, and Cunda has a lotus and a mirror. 38. [Atinila] has a splendid bell and a hand with a skull. [RaudraksT] has a snake in one hand and a khatvahga in another hand. MarTcI and the others are to be known as each having one face and four lotus hands. Moreover, beneath the pillars there are eight nagas with a vase and a vajra in their [right] hands, and a lotus and a ruby in their [left] hands.175 In the wind and the other mandalas, Padma, Karkota, and the others have four lotus hands. The Vimalaprabha: Atinila has a skull and a bell. RaudraksT has a naga's noose and a khatvahga. It is likewise in the case of Nlladanda, Takkiraja, Mahabala, and Acala, who stand at the eastern, southern, western, and northern gates. This is the principle. Thereafter, during the ninth month, during the clinging onto existence (upadcina), one should emanate ten nagas and ten pracandas in accordance with the purification of the channels of the twenty fingers in the performance cakras. On the outside, in the body mandala,116 at the base of the eight pillars at the four portals, there are eight nagas. Jaya and Vijaya are below and above. They all have four arms. In the first right [hand] there is a vase with ambrosia, and in the second there is a vajra. In the first left [hand] there is a lotus, and in the second there is a jewel. Thus, they have the [right] hands with a vase and a vajra and the [left] hands with a lotus and a ruby. In the wind and the other mandalas, Padma and Karkota are in two eastern wind mandalas; Vasuki and 175 The Tibetan and Mongolian translations read, “a jewel” (nor bu, mani erdeni). 176 The Tibetan translation reads, “outside of the body mandala.”

64 • Chapter II Sankhapala are in the southern fire mandalas', Taksaka and Mahapadma are in the western earth mandalas', Ananta and Kulika are in the northern water mandalas', Jaya is in the space [mandala], and Vijaya is in the gnosis [mandala]. These are the ten toes of the feet. 39. In the cardinal directions within the circle of wind, there are Svanasya, Sukarasya, Jambukasya, and Vyaghrasya standing in the north, resting on the cremation ground, and each having a cleaver and a skull in her hands. Kakasya, Grdhravaktra, Khagapativadana, and Ulukavaktra are in the intermediate directions. VajraksT and AtinTla are present in the lower region and in the sky. The origin of bhutas is at the edge of the wind [mandala]. The Vimalaprabha: Then, in accordance with the purification of the fingers of the hands, Svanasya is in the east, Sukarasya is in the south, Jambukasya is in the west, and Vyaghrasya is in the north. They are on the great cremation ground within the circles of the wind and fire [mandalas]. They have two arms, hands with a cleaver and a skull, and one face. Likewise, Kakasya is in the southeast, Grdhrasya is in the southwest, Garudasya is in the northwest, and Ulukasya is in the northeast. VajraksT is in the under­ world, and Nila is in the sky. They all have a cleaver and a skull in their hands. They are naked, ornamented with the five mudras, and they have hanging necklaces of shaved heads. Similarly, in accordance with the purification of the bodily hair and the hair of the head, the origin of forty-five million bhutas is at the edge of the circle of wind, [just as] the bodily hairs are on the edge of the skin. A mantri should emanate them outward. Moreover, the generation of the deities of the body lasts up to the ninth month. 40. A red preta, the lord of birds, a buffalo, a peacock, an elephant, a goose, a bull, and a lion are the seats of Camunda and the others, respectively, in the cardinal and

The Stage of Generation • 65 intermediate directions of the lotus.177 It is likewise in the case of Daitya178 and the others. Dhanapati, SikhT, Abdhi, Vayu, and Gana have, in sequence, the lord of elephants, a ram, a crocodile, a deer, and a mouse. The Vimalaprabha: Now, beginning with “a red preta” and so forth, he discussed the seats of Camunda and the others in the lotus. Here, in the east, Camunda’s seat of a great, red preta is on the pericarp of the lotus. The goddesses, Camunda and the others, are on the eight petals. Thus, Vaisnavl has a garuda, VarahT has a buffalo, KaumarT has a peacock, AindrT has an ele­ phant, Brahman! has a goose, RaudrT has a bull, and MahalaksmT has a lion. These are, in sequence, the seats within the cardinal and interme­ diate directions of the lotus. On account of the saying, “it is likewise in the case of Daitya and others,” a red preta is a seat in the lotus of Nairrtya. Visnu has a garnda, Yama has a buffalo, Kumara has a peacock, Indra has an elephant, Brahma has a goose, and Rudra has a bull. This is the principle of Nairrtya and the others. It is similar in the case of the five—Dhanapati, SikhT, Abdhi, Vayu, and Gana, respectively. Dhanapati has an elephant, Agni has a ram, Abdhi has a crocodile, Vayu has a deer, and Ganapati has a mouse. 41. A bherunda,m a heron, 180 a goose, and a bat181 are in the intermediate directions of Kakavaktra and the others. A rhinoceros, a bear, a lion, and a female yak are in the cardinal directions of Svanavaktra and the others. A snow

177 The Sanskrit Cha ms. and Dwivedi’s edition read kamaldni instead of kamalasya. 178 Daitya is another name for Vi§ou. The Mongolian translation reads asuri, following the Tibetan translation lha min. 179 Bherunda is a species of birds. 180 The Tibetan and Mongolian translations read, “a crane” (khrung khrung, duyuriynn). 181 The Mongolian version translates gudavadanG as “a flying squirrel” (olbu), Pteromys volatis.

66 • Chapter II lion182 of VajraksT is underneath the earth. Nila’s vehicle in the sky has an anila bird, which has a ferocious appear­ ance, five colors,183 a large body, and three eyes. The Vimalaprabha: Likewise, in the intermediate directions, a bherunda is underneath the wheel of Kakasya. Grdhrasya has a heron, Garudasya has a goose, and Ulukasya has a bat. Likewise, in the cardinal directions of Svanavaktra and the others, a rhinoceros is underneath the wheel of Svanasya in her cardinal direction. Sukarasya has a bear, Jambukasya has a lion, and Vyaghrasya has a female yak. VajraksT has a snow lion standing on the chariot of the underworld. Nila’s vehicle in the sky has an anila bird, which has a ferocious appearance, five colors, a large body, and three eyes. 42. In the east, south, west, and north, in [front of] the chariots of MarTcT, Cunda, Sriikhala, and BhrkutT there are seven boars, horses, elephants, and lions. Gandha and Mala are in the east, and Dhupa and Dlpa are in the south. Lasya and Hasya are in the west, Vadya and Nrtya are in the region of Dhanada,184 and Gita and Kama are in the sky. The Vimalaprabha: Thus, at the eastern gate, in [front of] MarlcT’s chariot, there are seven boars. In the south, in [front of] Cunda’s chariot, there are seven horses. In the west, in [front of] Srrikhala’s chariot, there are seven ele­ phants. In the north, in [front of] BhrkutT’s chariot, there are seven lions. Similarly, afterward, one should emanate the goddesses of worship (puja-devT) in the right and left pavilions of the four gates within the 182 Aftapfida (“eight-footed”) is another name for a Sarabha, a fabulous animal described as having eight feet, inhabiting the snow mountains, and being stronger than a lion or an elephant. 183 Bu ston [40]: “From the feet up to the hips, it is yellow. From there up to the navel, it is white. [From the navel] up to the throat, it is red. [From the throat] up to the eyebrows, it is black. From there up to the crown of the head, it is green.” 184 That is, in the north.

The Stage of Generation • 67 mind mandala, in accordance with the nature of the ten channels of the heart. Gandha and Mala are in the east, and Dhupa and Dlpa are in the south. Lasya and Hasya are in the west. Vadya and Nrtya are in the north. Gita and Kama are in the sky. Naivedya and Amrtaphala are below, in accordance with the nature of the channels of feces and urine. 43. The eight [goddesses] in the interior, who are in the sky and at the base of the verandah, are to be placed beneath the portals. Dharams are on the porch, pratTcchas, who are associated with the family of snakes {phani), are in the pavilion. In accordance with the purification of the goddesses—Tara and the others —there are, O king, Vidvese[ccha], Stobhaneccha, Paustika, Stambhaneccha, Maraneccha, who is the mother of the three worlds, and Utpadaneccha.185 The Vimalaprabha: Certain goddesses who are in the sky and at the base within the sand mandala should be displayed beneath the eastern and western portals. During meditation, the guardians of the directions and the others are in the previously mentioned locations. The four, Samantabhadra and the others, are on the right of the gates. This is the principle. Furthermore, just like the goddesses of worship, so the endless 186 dharams are on the porch, or on the verandah. Likewise, pratTcchas, who are associated with the family of snakes, are on the verandah outside, in the body mandala}*1 Moreover, Tcchasm are on the verandah in the speech mandala. There, in accordance with the purity of the goddesses—Tara and the others—Vidveseccha, who is bom from Tara, is 185

The meanings of the names of these goddesses—Vidve$ecch5, Stobhaneccha, Paustika, Stambhaneccha, Maraneccha, and Utpadaneccha—are the following: Animosity, Desire for Disturbing, Promoting Prosperity, Desire for Paralyzing, Desire for Killing, and Desire for Generating. Compare their names with the rites of engendering hatred and the like. 186 The class of goddesses called “Counterdesires.” 187 The Tibetan translation reads, “outside of the body mandala.” 188 The class of goddesses called “Desires.”

68 • Chapter II in the east. Stobhaneccha, who is born from Pandara, is in the south. Paustikeccha, who is born from MamakI, is in the north, and Stambhaneccha, who is bom from Locana, is in the west. Maraneccha, the mother of the three worlds, is bom from VarjadhatvIsvarT, and Utpadaneccha is bom from Visvamata. 44. There are Vadyeccha, BhGsaneccha, Bhojaneccha as the third, Gandheccha, Amsukeccha, and the clear and definite Maithuneccha the sixth. There are Kanduyaneccha, Vadanagatakaphotsarjane[ccha], [Aiiga]maleccha, Nrtyeccha, Asaneccha, Plavanefccha], and Majjaneccha. 189

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The Vimalaprabha: Likewise, Vadyeccha, born from sound, Bhusaneccha, born from form, Bhojaneccha, born from taste, Gandheccha, born from scent, Amsukeccha, born from touch, and Maithuneccha, born from a mental object, are on the eastern and the other verandahs. In accordance with the classification of their own families, Kanduyaneccha is born from Camunda. Vadanagatakaphotsarjaneccha is born from Vaisnavl. Plavaneccha is born from BrahmanT. Majjaneccha is born from AindrT, and Rajyeccha is bom from LaksmT. I 45. The activities of the eight, Camunda and the others, are icchas of those bom from krodhas on the earth. They are Samtape[ccha], Bandhaneccha, 190 Mrduvacane[ccha], Sosaneccha, Uccataneccha, Sparsa [iccha], Akrsti [iccha], Bandhe[ccha], Kllane[ccha], Dhavane[ccha], SarvangaI

189

The names of these goddesses have the following meanings: Desire for Music, Desire for Ornamenting, Desire for Food, Desire for Fragrances, Desire for Clothing, Desire for Sexual Union, Desire for Scratching the Body, Desire for Discharging Phlegm in the Mouth, Desire for Bodily Secretion, Desire for Dancing, Desire for Sitting, Desire for Swimming, and Desire for Lying. 190 The Mongolian translation reads, “Desire for Relatives” (sadud-i kiisegdi eke).

The Stage of Generation • 69 ksodaneccha, and the clear and definite Mutravitsravaneccha.191 The Vimalaprabha: The activities of the eight, Camunda and so forth, are icchas of those born from kroclhas on the earth. Here, Samtapeccha is bom from AtinTla, Bandhaneccha is born from StambhanT, Mrduvacaneccha is bom from ManinT, Sosanechha is born from JambhanI, and Uccataneccha is born from Atibala. Likewise, Sparsaneccha is born from Vajrasmkhala, Akrstlccha is born from BhrkutT, Bandhaneccha is bom from Cunda, Kllaneccha is born from MarTcI, and Dhavaneccha is born from RaudraksT. Similarly, there are icchas of those bom in the family of Danu. 192 Sarvangaksodaneccha is born from Svanasya, and Mutravitsravaneccha is born from Sukarasya. 46. Vancaneccha [“Desire for Deceiving”] sentient beings, Bahukalahe[ccha], Ucchistabhakte[ccha] as a fifth, Samgrameccha, Ahibandhe[ccha], and Darakakrosaneccha193 are in the family of Danu. There are also thirty-seven pratTcchas. Moreover, afterward, whatever activity of sentient beings there is every day in the external pavilion within the mandala,194 it is here the activity of the yoginls.

191 The names of these goddesses have the following meanings: Desire for Tormenting, Desire for Imprisoning, Desire for Soft Speech, Desire for Emaciating, Desire for Expelling, Desire for Touching, Desire for Attracting, Desire for Binding, Desire for Pinning down with a Magical Dagger, Desire for Running, Desire for Shaking All the Limbs, Desire for Emitting Urine and Feces. 192 The Tibetan translation reads, “of asura” (lha min). 193 The meanings of the names of these goddesses are the following: Desire for Deceiving, Desire for Many Contentions, Desire for Leftover Food, Desire for War, Desire for Capturing Snakes, and Desire for Scolding Children. 194 Banerjee’s edition and the Sanskrit Ka and Cha manuscripts read, “vedyQm,” and Dwivedi’s edition reads, “pafyQm.”

70 • Chapter II The Vimalaprabha: Vancaneccha (“Desire for Deceiving”) sentient beings is born from Jambukasya. Bahukalaheccha is born from Vyaghrasya. Ucchistabhakteccha is born from Kakasya. Samgrameccha is born from Grdhrasya. Ahibandhaneccha is born from Garudasya. Darakakrosaneccha is born from Ulukasya. The thirty-seven icchas are in their own respective directions within the speech mandala in accordance with the classification of their families. Likewise, there are thirty-seven pratlcchas. Averting desires is called a “counterdesire” (pratlccha). These [pratlcchas] are in their own respective directions within the pavilion of the body mandala in accordance with their own families. This is the principle everywhere. Similarly, in the external pavilion within the external195 mandala, whatever other activity of sentient beings there is due to their desire every day, all that is here the activity of the yoginls owing to the elements. This is the rule. 47. In this manner, the vajrT has described the entirety of the three worlds as having the form of the mandala. The abode of the collection of substances is in the environ­ ment, in the body, elsewhere, and in expansion and contraction. 196 The permanent space vajra, which is present within the three worlds, does not reach impermanence in that [group of substances]. O king, a conglomerate of the elements is impermanent, like an optical illusion. The Vimalaprabha: Now, beginning with “in this manner” and so forth, he discussed the permanent and the impermanent. The vajrT, born into the external world within seven or more months, has thus described the entirety of the three worlds—the psychophysical aggregates, elements, sense bases, and 195 Dwivedi’s edition erroneously reads, “brahma” instead of “bahya.” 196 Dwivedi’s edition reads, “sarjisthite.” I have followed here the Sanskrit Ka manuscript, which reads, “samsthitih.” It agrees with the Tibetan and Mongolian renderings. The Mongolian translation reads, “The birth of the elements is truly in the outer [environ­ ment], in the body, elsewhere, and in the expansion and contraction.”

The Stage of Generation • 71 the like —as having the form of the mandala for the sake of stabilizing the minds of simpletons. Here, “in the environment” means “in the universe.” “In the body” means “within the individual.” “Elsewhere” means “in the imagined mandala.” “The abode197 of the collection of substances in expansion and contraction” means that it has expansion and contraction. A substance is here atomic matter. It is the four elements: earth, water, fire, and wind. The space element is the moon, anusvara, and semen. Likewise, blood, visarga, and the sun are the space element. Rahu is the element of consciousness. Thus, a great man (maha-purusa), or a person, who consists of the six elements is a group of substances. The origin of that collection of substances is an expansion. Its destruction is a contraction. Those born from the elements have these two states. Similarly, the inanimate things, trees and the like, belong to the category of earth. Those born from sweat belong to the category of water. Those born from the womb belong to the category of fire. Those bom from an egg belong to the category of wind. Ncigas and asuras belong to the category of the moon. Bhutas and deities belong to the category of the sun. The formless beings belong the category of Rahu, and infernal beings belong to the category of Kalagni. Thus, the eight types of sub­ stances are the categories of substances, which are of the material nature. The permanent space vajra is in that [collection of substances]. Here, space, or the space element, is the ninth. It is devoid of atomic matter and is indestructible. Due to the indivisibility of the indestructible, the space vajra, or the space element, is permanent because of the absence of matter. On account of its omnipresence, the space element, which is present within the three worlds, does not reach impermanence. O king, the previously mentioned conglomerate of the elements is not permanent, just like a magical illusion, which disappears after being perceived. This is in accordance with a universal rule. 48. Having examined the permanent and the impermanent, you should teach [this] sadhana to purify the minds of the dull-witted. Nothing contained as the essence is practiced here as a sadhana. What is the object of the sadhana is 197 Dwivedi’s edition and the Sanskrit Ka manuscript read, “saqisthite.”

72 • Chapter II also a subject of the sadhana. Since the vajrVs entire sadhana is said to be “illusion,” therefore, O king, one should transform one’s own mind, [once] free of taints, into the lord of the mandala. The Vimalaprahhd: Thus, having looked at, or examined, the permanent, the great emptiness, and having discerned the impermanent, the aggregation and separation of the atoms, [one should know that] the sadhana of these two [the permanent and the impermanent] is not for the sake of buddhahood. Nevertheless, O King Sucandra, you should teach the sadhana in order to purify the minds of the dull-witted, for the sake of bringing the simple­ tons to understanding. Moreover, ultimately, neither a permanent nor an impermanent thing is contained here as the essence. Therefore, for the sake of buddhahood, that which is the object of the sadhana is also the subject of the sadhana. This is the principle. Here, the sadhana, which is an ideation (kalpana), is called an “illusion.” Since the vajrV s entire sadhana is said to be “illusion,” O king, one should transform one’s own mind, [once] free of taints, or free from ideation, into the lord of the mandala. This is the principle. 49. The glorious vajrT is the mind vajra, O king, and the mandala is the body vajra. The speech vajra 198 is the circle199 of deities, born of the families of vowels200 and consonants standing on moon and sun [discs]. The bulbous root and stalk are the letter a. The petals and filaments are the letter u. The splendid pericarp in the center, and the

198

The Mongolian printed xylograph and manuscript read, “a great vajra” (yeke vcir) instead of “speech vajra.” 199 The Sanskrit Ka manuscript and Dwivedi’s edition erroneously read, candra instead of cakra. The Sanskrit Cha manuscript, Banerjee’s edition, the Tibetan and Mongolian translations, and the Vimalaprabhd commentary on the verse read, cakra, ’khor lo, and ktirdiin. The Mongolian translation reads, "wheel” in the plural 0kurdiid). 200 The Sanskrit Ka and Cha manuscripts read, “api” instead of “a/i.” Dwivedi’s edition reads, “ali kali” instead of “Gli kali.”

The Stage of Generation • 73

moon and the sun, which are in their two positions, 201 are the letter ma. The Vimalaprabha: Now, beginning with “glorious” and so forth, he discussed the support and the supported. In the mandalas of the body, speech, and mind, the glorious vajrT, who is the principal male deity, is the mind vajra, O king. The mandala itself is the body vajra, which has the characteristics of the body, speech, and mind. The speech vajra is the circle of deities, born from the families of vowels and consonants, which are on the top of moons and suns. Likewise, in the mandalas of speech and body, the speech vajra is the group of deities. Similarly, the threefold mind has the aspect of the body.202 The threefold body has the aspect of a mandala, and the threefold speech203 has the [ka-sa] contraction (pratyahara).20A This is the principle everywhere. Here, the bulbous roots and stalks of lotuses205 are arisen from the letter a. The petals and filaments are arisen from the letter u. The pericarp in the center and the seat of the moon are from the letter ma, 206 and the seat of the sun is from the letter ra.201 Thus, the syllable orp is the pranava. The heart is called a “lotus.” The birth of those bom into the world from a womb is a generation of the bodily form of the principal deities. This is the principle. Thus, having meditated on the Divine Lord Kalacakra, crowned with Vajrasattva, whose nature is the five gnoses208and the completely 201 202 203 204

205

206 207 208

The Sanskrit Ka manuscript and Dwivedi’s edition read, “patha” instead of “pada." Bu ston [45]: “The form of the body of the deity.” Bu ston [45]: “And the circle of deities, which is arisen from the families of vowels and consonants.” The prcityahdra is a contraction of a series of letters or suffixes into a single syllable by combining the initial of the first with the final of the last. Bu ston [45]: “The reason the lotus is generated from the orp is: the a, «, visarga (tsheg drag), and anusvdra (thig le) are assembled in the om'' Bu ston [45]: “Anusvara.” Bu ston [45]: “Visarga." “Visarga is the new moon.” Bu ston [46]: “[The five types] of perfect spiritual awakenings (mngon byang, abhisambodhi)."

I 74 • Chapter II pure dharmadhatu, one should draw in 209 all sentient beings, who dwell within the six states of existence. Having visualized them as entered into that mandala, one should bring the tathagatas, Vairocana and the others, with their elemental [consorts],210 into one’s own heart, then melt them into bodhicitta and emit them with one’s secret vajra, visualizing those sentient beings as consecrated with that bodhicitta. After that, one should meditate on all those sentient beings, touched by the light rays of bodhicitta, as being of the nature of the deities, having three faces, diverse, of various colors, as consisting of wisdom and method, and as fulfilled with the bliss of supreme joy (paramananda). Thereafter, one should immediately observe their bodies, which have become the nature of the circle of the mandala. There, the seed mantras are associated with various consonants211 and accompanied by vowels. Here, a collection of all the consonants is the syllable ksa.212 According to this suggestive rule, he213 who has the first name214 has consonants and should do all this.215 Here, ksa, ksi, ksr, ksu, and ks! are the five tathagatas, consciousness, and so on. Likewise, ksa, ksT, ksr, ksu, and kyj are the five elements, space and the like. Similarly, k$a, kse, ksar, kso, ksal, and ksarn are six bodhisattvas, the ear and the like. Ksa, ksai, ksar, ksau, ksal, and ksah are the six sense objects. Ksl, ksya, ksra, ksva, and ksla are the five faculties of action. Here, the krodhas, or ksll, ksya, ksra, ksva, and ksla, are the objects of the five faculties of action. Thus, there are five psychophysical aggregates, five elements, twelve sense bases, five faculties of action, and the objects of the five faculties of action. Furthermore, one should instantly meditate on all sentient beings as having the form of the mandala circle, as the thirtytwo signs216 of a great man.217 209 Bu ston [46]: “With the rays of light.” 210

Bu ston [46]: “Mothers” (yum). 211 Bu ston [46:] “The faculties of action (las dbang po, karmendriya) and the five krodhas (khro bo).” 212 According to Bu ston [46], the syllable k$a is a contraction of all the consonants, which begin with ka and end with $a. 2,3 Bu ston [46]: “A sentient being” (sems can). 214 Bu ston [46]: “A letter.” 2,5 Bu ston [46:]: “The seed syllable of generation” (skyedpa’i sa bon). 216 Bu ston [47]: “Thirty-two assemblies of deities.”

The Stage of Generation • 75 Then, having generated in detail every single male deity with every single seed syllable218 within the private organ of the goddesses,259 one should emanate them. 220 Moreover, the Divine Lord stated in the Root Tantra:

The beings221 who are born with the three bodies,222 pledges, and ambrosias in the buddha fields, and who are touched by the glory of the vajra,223 are all tathagatas there. Meditating [on them] as they have become here perfect buddhas, who have gained the gnosis of the three vajras,224 one should transport them each to their own respective field. This is the principle for bestowing initiation out of compassion for sentient beings. Now,225 he discussed the birth for the sake of emitting the prana and for the sake of generating the speech vajra during the tenth [month226], or during the factor of becoming (bhavahga)}21 The completion of the second228 stage is also in the environment.229 In this case, the syllable ho is in the navel and in the usmsa. The body vajra, or the syllable om, is inserted in between these two, in the forehead [cakra]. The speech vajra, 217 Bu ston [47]: “The body marutala.” 218 Bu ston [47]: “[Every single seed syllable] of diverse sentient beings.” 219 Bu ston [47]: “Having placed them into the hearts of all sentient beings, one melts them into bodhicitta.” 220 The Sanskrit Ka manuscript misses the entire section, starting from “pratyekaika” until “tatra candra-drave.” 221 Bu ston [47]: “All those thrown into the mandala.” 222 Bu ston [47]: “DharmakQya, sambhogakdya, and nirmdnakdya.” 223 Bu ston [47]: “Bodhicitta.” 224 Bu ston [47]: “The body, speech, and mind.” 225 From here on, the commentary turns to the subject matter of the next chapter. 226 The Tibetan translation reads, “z/a ba.” 227This factor of becoming is the tenth link in the chain of dependent arising (pratTtyasamutpQdci). 228 Bu ston [47]: “Of the purified speech vajra.” 229 The Tibetan translation reads, “The completion of the second is also in the outer environment.”

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76 • Chapter II or the syllable ah, is in the throat. The mind vajra, or the syllable hum, is in the heart. These three syllables have the characteristics of the body, speech, and mind and are intended for the generation of the three channels. The syllable ho in the navel is the vajra of the body, speech, and mind within the lotus of immutable bliss, which is melted by rays of gnosis. For the sake of carrying the five mandalas within the individual, experiencing all the external sense objects, and bringing benefit to the entire world at the completion of the deities in the environment, the goddesses who are of the nature of loving-kindness, compassion, empathetic joy, and equanimity with regard to the lord vajrl (implied by the word “and”) —who is accompanied by the wisdom [being], as the moon melted by passion for the wisdom [being] —sing the songs of Tara, MamakT, Pandara, and Locana, “You, Divine Lord, the benefactor of all sentient beings, protect us! O vajrl, the spiritual mentor of gods, [fulfill] the desires of those who seek pleasure.” Tara, in the form of loving-kindness, incites the mind vajra. MamakT, in the form of compassion, incites the body vajra. Pandara, in the form of empathetic joy, incites the speech vajra. Locana, in the form of equanimity, incites the gnosis vajra. Likewise, the Divine Lord, the vajrl— who is of the nature of the mind, body, speech, and gnosishearing their song, perceives the entirety of the three realms, character­ ized by desire, form, and formlessness, 230 as similar to an illusion. Having perceived the blue-colored syllable hum in the fluid of the moon as shining and causing purity, he transforms the vajra from that [hum] and diffuses it by means of that [syllable]. [Seeing] himself generated, the Divine Lord, a yogi, has the vajra jewels and the tiara with the Lord of Jinas, and is embraced by the wisdom [being] as before. Furthermore, because of the newborn child’s cry at spiritual awakening, one should emanate a mandala23] that is of the nature of the body, speech, and mind and that consists of wisdom and method. Here, in the mantra system, in accordance with the stage of genera­ tion of those bom from the womb, the origination of the body of a child takes place in the course of nine months. The origination of the body of 230 Dwivedi’s edition reads, “Okhya” instead of “arapya.” 231 Bu ston [49]: “The body, speech, and mind.”

The Stage of Generation • 77 the deities is characterized by perfect spiritual awakening with five aspects.232 This is the first phase of worship (seva). Here, the words of a mantra are for the sake of personal identifica­ tion with the deity. Having uttered, “O/72 suvisuddhadharmadhatvatmako ’ham, ”233 a yogi234 should meditate on the second phase of worship for the sake of the origination of the speech [vajra235]. This is The Second Great Exposition: Generation of the Body According to the Stage of Generation in the Chapter on Sadhana in the Vimalaprabha, the twelve-thousand-line commentary on the Laghukdlacakra Tantrardja that follows the Root Tantra.

Bu ston [49]: “The mandala, the best of jinas” (rgyal mchogjinavard). 233 “O/71, I am of the nature of the completely pure dharmadhatiC 234 Bu ston [49]: “The best of jinas (rgyal mchog, jinavara) from [the second phase of worship].” 235 The Tibetan translation [49]. 232

Chapter III The Great Exposition on the Origination of the Deities of Prana 50. The vajras of the body, speech, and mind are in the beginning, end, and middle of the syllable hoh, which brings forth the result of immutable bliss (acala-sukha). Having considered the lord vajrT as the moon, melted by passion for the wisdom [being], the goddesses sing: “Divine Lord, you are the benefactor of all sentient beings, protect1 us. O vajrT, spiritual mentor2 of the gods, protect us, desirous of pleasures!”3 The Vimalaprabha: The speech vajra, which consists here of ten mandalas,4 is in accordance with the circulation of prana. In accordance with the classification of space5 and so on,6 it is always present in the five places,7 due to the nature of vowels. 8

2 3

4 5 6 7

8

Dvvivedi’s and Banerjee’s editions read, “rak$a hi" as two separate words, where it should read “rakfahi,” second person singular in imperative. For the ending dhi as the second person singular in imperative see Franklin Edgerton’s Buddhist Sanskrit Grammar and Dictionary, Vol. 1: Grammar, 1985, p. 146. Banerjee’s edition reads, “gitroh” (genitive singular) instead of “guro” (vocative singular). The Tibetan and Mongolian translations read, “Fulfill desires to those who have desires.” The Sanskrit Ka manuscript shows a series of corruptions in this sentence: asmdn rakffihi vajrTn tridaSanaraguroh kamakah kdmimn ca. Bu ston [49]: “On the right and left.” Bu ston [49]: “On the left.” Bu ston [49]: “Earth and the other elements on the right.” Bu ston [49]: “The five locations such as the five elements, of the five petals, which are the channels, or the five regions of the apertures, like the apertures of the nose, or the five vowels, or the throat [cakra], and the like.” Bu ston [49]: “A, and so on, on the left; and /, and so on, on the right.”

79

80 • Chapter III Due to sentient beings’ fear of existence and due to [their] yearning, there is a teacher of the true path. By means of a commentary, ManjusrT described and taught the origination of that [prana9], beginning with the syllable hoh and so forth. Just as here in the world of mortals, earth and the other elements —which bear their own mandalas to produce the winds of prana of those born from a womb—excite the consciousness of one in the state of sleep in order to wake him up, so one should know that the goddesses —Locana and the others—are for the sake of sentient beings. Now, having placed the syllable holy at the beginning and at the end of the path of the avadhuti on the navel and on the usmsa of the deity, [one should place] the syllable oni, the body vajra, on the lalcifa, the syllable ah, or the speech vajra, on the throat, and the syllable htltfi, or the mind vajra, on the heart. [One should look upon the deity], arisen in this way from the body, speech, and mind and characterized by the moon, sun, and Rahu, as melted by passion for the wisdom [being], as melted above and below by the rays of wisdom, by the fire of the end of time. The wisdom [being] is Candall, and she melts that [deity]. There are two types of excitement here. One is to generate the prana, and the other is to produce the bliss at the age of sixteen. There­ fore, having looked upon the vajrT as the melted moon10 and having looked also upon the wisdom [being], the mind, accompanied by wisdom,11 and the gnosis vajra are present in the avadhuti and in the sahkhim}2 The goddesses sing: “Divine Lord, you are the benefactor of all sentient beings. O vajrT, spiritual mentor13 of the gods, protect14 us, who

9 10 11 12

Bu ston [49]. Semen. Bu ston [50]: “The mind vajra.” According to Bu ston [50], the vajrT has the avadhuti, and the wisdom [being] has the Sahkhim. 13 Banerjee’s edition incorrectly reads, “gurofr" (genitive singular) instead of “guro” (vocative singular). 14 Dwivedi’s and Banerjee’s editions read “rak$G hi" as two separate words, where it should read “rakfdhi,” second person singular in imperative. For the ending ahi as (cont’d)

The Origination of the Deities of Prana ■ 81 are desirous of pleasure!” Here, the goddesses Locana, MamakT, Pandara, and Tara, who are of the nature of loving-kindness, compassion, empathetic joy, and equanimity, excite him for the sake of the flow of the five [elemental] mandalas15 of the simpletons and for the sake of the Divine Lord’s concern for the world. This is the principle of excitement by means of the goddesses’ vajra songs. Thus, according to the Root Tantra: I am Locana, the mother of the world, present in the yogi's emission.16 O Kalacakra, arise with the nature of my mandala and desire me! I am MamakT, the sister, present in the yogi' s maturation.17 O Kalacakra, arise with the nature of my mandala and desire me! I am Pandara, the daughter, present in the spirit18 of yogis. O Kalacakra, arise with the nature of my mandala and desire me! I am TarinT, the wife, present in the yogi's purity.19 O Kalacakra, arise with the nature of my mandala and desire me! O protector of the world, whose intention is to deliver the world, seeing an empty mandala, expand the mandalas of the body, speech, and mind!

;

15 16 17 18 19

the second person singular in imperative see Franklin Edgerton’s Buddhist Sanskrit Grammar and Dictionary, Vol. 1: Grammar, 1985, p. 146. I.e., the mandalas of earth, water, fire, wind, and space. Bu ston [51]: “In the result [of emission].” Bu ston [51]: “In the fruit [of maturation].” Bu ston [51]: “In the result [of men].” Bu ston [51]: “A result of [purity].”

I

82 • Chapter III In this way, within the lotuses of the navel, secret, and the other cakras, which bring forth the result of immutable bliss, they awaken the consciousness present in the body of the deity, which has fallen into a stupor like that of the simpletons. This is a definitive meaning. 51. Hearing that song, perceiving the entire three worlds as illusory, and expanding his shining and pure emblem, the vajrl creates [the mandala]. He is endowed with the vajra ornaments, has a tiara with the Lord of Jinas, and is em­ braced by the wisdom [being]. Moreover, O king, the entire generation of the mandala is by means of the wisdom and method [beings]. The Vimalaprabha: Now, beginning with “hearing that song” and so forth, he discussed the origination of the deities.20 Here, the Divine Lord, absorbed in empti­ ness and awakened with songs, perceiving the entire world as illusory and expanding his shining and pure emblem —the five-pronged vajra transformed from the syllable harp —arises again for the sake of sentient beings. Moreover, he is endowed with the vajra ornaments, has a tiara with the Lord of Jinas, or a tiara with Aksobhya,21 and is embraced by the wisdom [being] — VajradhatvTsvarT, or Visvamata—who carries the space mandala into his heart, as if it belongs to the simpletons.22 “O king” is an invocation. For the sake of the mandala of the pledges (samaya)—which is of the nature of the psychophysical aggre­ gates, elements, sense bases, and the like—by means of the wisdom and method [beings], or by means of the attainment of wisdom and method, one should bring into one’s own body the buddhas, who are of the nature of the five mandalas and abide in the sky. One should emanate them as the individual syllables that are of the nature of a mantra into the lotus of 20 The Tibetan translation reads, “Beginning with ‘song’ and so forth, that vajrl discussed the origination of the deities.” 21 Bu ston [51-52]: “Because the body, or the cause, is Kalacakra and Ak$obhya, he wears the tiara with Vajrasattva, and because the result, or speech, is Kalacakra and Vajrasattva, [he wears a tiara with Ak$obhya].” 22 The Tibetan translation reads, “The nature of the simpletons is in his heart.”

The Origination of the Deities of Prana • 83 the wisdom [being]. Then, as previously, one should emanate them char­ acterized by faces, arms, emblems, and forms from the lotus into the manclalas of the gnosis, mind, speech, and body. The generation of the mandala takes place in this way. “As previously” is due to the word “and.”

At the time of a child’s birth from the womb, there is the origina­ tion of the ten winds— prana and the like. At the time of the disciple’s entering into the mandala, there is a throwing of a flower. Since a naked child wears the skin of a placenta as its garment, the origination of the mandala of the pledges of the deities is pure. Thereafter, the awakening of the sense faculties is an entering of gnosis beings. Just as in the case of a child, so in the case of the deity, yogTs should meditate on the characteristics of the perfect awakening with twenty aspects. Furthermore, [the meditation] on the full and perfect awakening with five aspects, or on the generation of the body, is the phase of worship (seva). [The meditation] on the full and perfect awaken­ ing with twenty aspects, or on the generation of speech, is the subsidiary sadhana (upasadhana). Thus, the stage of generation is of two kinds—a birth from a womb, and a birth from an egg. A birth from an egg is the origination of the uni­ verse. In vernacular language, it is [called] “a birth from Brahma’s egg.” A birth from a womb is the origination of a human being. An instan­ taneous birth is the spontaneous origination of sentient beings. This is one stage of generation with an instantaneous form, which is taught by the Divine Lord in accordance with the inclinations of sentient beings. However, the stage of completion is devoid of ideation. Arisen from the sky and self-arisen, he is a great fire of wisdom and gnosis. Vairocana, a great brilliance, a light of gnosis, is the illuminator.23

23 The ManjidrinarnasamgTtiy vs. 61 b, 62a. A Sanskrit reading of the complete verses: ghcmaikasQro vajrdtmG sadyojGto jagatpatifr gaganodbhavah svayatjibhRh prajnGjnGnGnalo mahcinll vairocano mahGdiptir jnGnajyotir viroccinah jagatpradlpo jnGnolko mahGtejGh prabhGsvarah//

84 • Chapter 111

One should understand this in terms of the full and perfect awakening with five aspects. 52. For the sake of the gnosis cakra, one should invoke the growling Vajravega, whose light is blue, who has a terrify­ ing body, [four] grinning faces, formidable half-fangs, twelve eyes, twenty-six arms, and two feet, who arises from wisdom and method, and who, equipped with weapons and standing on a chariot with eight foundations, crushes the enemies of the jinas. The Vimalaprabha: Now, beginning with “whose light is blue”24 and so forth, he dis­ cussed a drawing in of the gnosis cakra. Here, the blue light is an emer­ gence of prana in the central channel of a newborn child. Due to its arising, there is the awakening of the sense faculties within the individual, and there is the engagement of the six types of consciousness with external sense objects.25 Therefore, during the generation of the external deities, one should invoke the growling Vajravega, whose light, or prana, is blue due to the purification of the central channel, and who has a terrifying body, four grinning faces, dreadful half-fangs, twelve eyes, twenty-six arms, and two feet. He arises from wisdom and method, is equipped with weapons, like a chief, and wears a garment of an elephant’s skin.26 He is adorned with the five mudras, has a tiara with Aksobhya, and carries a skull,27 heads [necklace],28 rosary, and snakes as his orna­ ments. He is an emanation of the vajra of the syllable hum, the repository consciousness29 and the active consciousness {pravrtti-vijhana).30 He 24 25 26 27 28 29

The Sanskrit verse begins with this phrase. The Tibetan translation reads, “in external sense objects.” Bu ston [53]: “With his two remaining arms.” Bu ston [53]: “In the laldta.” Bu ston [53]: “As the necklace.” According to Bu ston [54], due to the repository consciousness, there are activated types of consciousness (jug pa 7 mam par shes pa, pravrtti-vijhana). 30 According to Bu ston [54], the active consciousness refers here to the group of six types of consciousness.

The Origination of the Deities of Prana • 85 stands on the chariot with eight foundations, or he dwells on the sound, touch, taste, form, scent, and on the gunas of sattva, rajas, and tamas, and he crushes the enemies of the jinas, i.e., crushes the maras and mental afflictions for the sake of the gnosis cakra, for the sake of the cessation of the cognition of the five sense objects.31 53. Striking with a hook32 the shining and purifying lord of the gnosis cakra in the navel, tying his hands with his own vajra snakes, terrifying him with weapons,33 and subduing and stirring up the entire good cakra,34 that [prana] departs again. Jambhaka and the others [respectively] enter, bind, satiate, and bring about the state of being of the same nature (sama-rasa). The Vimalaprabha: Then, the prana that has come out from the lotus of the navel, having drawn in the external phenomena, withdraws again. Therefore, for the sake of purification, striking with a vajra hook the shining and purifying lord of the gnosis cakra in the navel, tying his twenty-four hands with his own vajra snake nooses, terrifying him with weapons, subduing the gnosis cakra, and stirring up the entire variegated cakra that is char­ acterized by existence, that [prana] returns again to its own place. Then, Jambhaka, or the repository consciousness, arisen from the visual sense faculty, enters. Stambhaka, or the bodily consciousness, arisen from the bodily sense faculty, binds him. Manaka, or the gustatory consciousness, arisen from the gustatory sense faculty, satiates. Atibala, or the olfactory consciousness, arisen from olfactory sense faculty, brings about the same nature (sama-rasa).

31 The Tibetan translation reads, “for the sake of the activation (’jug pa) of the gnosis of five sense objects.” 32 The Mongolian translation reads, “having hoisted him up with a hook.” 33 Banerjee’s edition and Sanskrit Ka and Cha manuscripts read, “sva-kulifa-phavind ca sastraih,” which corresponds to the Tibetan and Mongolian translations, whereas Dwivedi’s edition reads, “sa-kalisa-phanina” and “sva-§astraih.” 34 The Sanskrit Ka and Cha manuscripts read, “sva-vajram” instead of “su-cakram.”

86 • Chapter 111 Thus, with the vajra hook, vajra, vajra noose, vajra bell, and vajra rod, one draws in the [gnosis cakra] by the syllable jah, brings it in by the syllable huip, ties it up by the syllable va/ji, satiates it by the syllable hoh, and makes it to be of the same taste by the syllable hTh. Moreover, having worshiped the gnosis cakra as earlier, one should meditate on the cakra of pledges as being of the same nature. This is the principle. 54. In the yoga of generation, the mind accompanied by space is on the top of Agni in the lotus of the heart. In accordance with the power of their families, glorious Krsnadlpta is in the eastern petal of the precious lotus, Raktadlpta is in the southern, SvetadTpta is in the north, PltadTpta is in the west, Dhuma is in the southeast, MarTci is in the southwestern quarter, and Dyotaka is in the northeast. The Vimalaprabha: Now, beginning with “the mind” and so forth, he discussed a unifi­ cation of the gnosis deities with the deities of pledges within their respec­ tive locations in the stage of generation.35 Here, in the yoga of genera­ tion36 or in the stage of generation, consciousness, accompanied by space or by Vajradhatvlsvarl, is in the lotus of the heart, in supreme bliss, on the top of Agni, or on the top of the discs of the moon, sun, Rahu, and Kalagni. A gnosis being is of the same nature as a pledge being. Thus, in accordance with their families, due to the efficacy of the gnosis cakra, Krsnadlpta, who is of the same nature, is on the eastern petal within the precious lotus, Raktadlpta is on the southern petal, SvetadTpta is in the north, and PTtadlpta is in the west. Likewise, Dhuma is in the southeast, MarTci is in the southwest, and Khadyotaka is in the northeast.37

35 The Tibetan translation reads, “of completion (rdzogs pa), etc.” 36 The Tibetan translation reads, “in the yoga of completion” (rdzogs pa’i rnal 'byor dag). 37 Here the proper names of the inner goddesses of the intermediate directions are given as black DhOma, red MarTci, white Khadyotaka, and yellow PradTpa, whereas in com­ mentary to verse 16 (p. 42), they are simply identified by their colors.

The Origination of the Deities of Prana • 87 55. Glorious Pradlpa is in the northwest. Likewise, the jewel, tree, Dharma gong, and conch are in the south­ eastern, northwestern, southwestern, and northeastern directions. The mental formations [aggregate] and the earth [element] are present in the east of the lotus. The [aggregate of] feeling and the water [element] are in the south. The [aggregate of] discernment and the fire [ele­ ment] are in the north. The [aggregate of] form and the wind [element] are in the west. The Vimalaprabha: Pradlpa, who is of the same nature, is in the northwest. Likewise, a wish-fulfilling gem is in the southeastern direction. A Dharma gong is in the southwest. A Dharma conch is in the northeast, and a wish-fulfilling tree is in the northwest. They are in the intermediate directions in the interior of the petals of the lotus and vajra lines. Likewise, both mental formations and the earth [element], which are of the same nature, together with two pledge beings, are on the sun, on the pericarp within the seat of the eastern lotus. The [aggregate of] feeling and the water element are in the south. The [aggregate of] discernment and the fire element are in the north. The [aggregate of] form and the wind [element], which are of the same nature, are in the west. Here38 are method [beings], the male principal deities. 56. The wind [element] and the form [aggregate] are in the southeast. The two, the fire [element] and the [aggregate of] discernment, are in the southwest. The water [element] and the [aggregate of] feeling are in the northeast. The earth [element], together with the aggregate of mental forma­ tions, is in the northwest. The goddesses with vases and ambrosias are in the area of eight divisions within the inner spaces [between] the buddhas and the goddesses. Moreover,

38 Bu ston [55]: “In the four directions.”

88 • Chapter III in another section,39 the nose and scent are in the east, and the eye and a form are in the south. The Vimalaprabha: Furthermore, the wind [element] and the [aggregate of] form, which are of the same nature, are in the southeast. The fire element and [the aggregate of] discernment are in the southwest. The water element and [the aggregate of] feeling are in the northeast. The earth element and [the aggregate of] mental formations, which are of the same nature, are in the northwest. The goddesses of the intermediate directions are the principal female deities.40 Likewise, the goddesses with vases and ambrosias are in the area of eight divisions within the inner spaces of the buddhas and the goddesses. This is the principle. In the section of the tathagatas and in the section of the bodhisattvas, the nose and scent, which are of the same nature, are in the eastern lotus. The eye and a form as its sense object are in the south. 57. In accordance with their families, the tongue and taste are on the left, the body and touch are in the west, and the ear and sound are in the underworld, to the left of the gate in the south.41 The mind and the mental object are entirely to the left of the [eastern42] gate in the sky.43 At the begin­ ning, the six method [beings] are the presiding deities of the mandala due to the power of the jinas.

39 40 41 42 43

The Mongolian translation reads, “in the external wall.” Bu ston [55]: “The four mothers (yum).” The Mongolian translation reads, “in the sky” (oytaryui) instead of “in the underworld.” The Tibetan and Mongolian translations read, “shar gyi” and “dorun-a.” The Sanskrit Ka and Cha manuscripts, Banerjree’s edition, and the Tibetan transla­ tion read, “in the sky” (,gagane, nam mkha' la), whereas Dwivedi’s edition reads, “accompanied by the sky” (sagaganam). The Mongolian translation reads, “in the underworld” (yajar-un dour-a).

The Origination of the Deities of Prana • 89 The Vimalaprahha: The tongue and taste are in the north. The body and touch are in the west. The ear and sound are in the underworld, on the left, or in the east, of the gate in the south. The mind and mental object are to the left of the eastern gate in the sky.44 Thus, in the beginning, the six method [beings] are the presiding deities of the mandala owing to the power of the tathagatas’ families. 58. Afterward, the six wisdom [beings] and the presiding male deities are obviously on their own respective seats within the lotus. Fierce Atibala, who holds a knife, and his consort StambhakT are in the eastern gate. Jambha and Man! are in the south. Manaka and JambhakT are in the north. Stambha and AnantavTrya are in the west within the lotus located in the middle of the gate. The Vimalaprahha: Afterward come the six wisdom [beings], the mental object and the like. Here, Sparsavajra and the bodily sense faculty are in the southeast. Rasavajra and the tongue are in the southwest. Rupavajra and the eye are in the northeast. Gandhavajra and the nose are in the northwest. Sabdavajra and the ear are in the underworld. Dharmadhatu[vajra] is on the left of the northern gate, and the mind is on the left of the western gate. These are the twelve sense bases. In the cluster of bodhisattvas, on their own respective seats within the lotus on the top of the moon, the generation is of the same nature as [that] of the Jnanasattva. Now, he discussed the krodha kings’s state of being of the same nature. Fierce Atibala, holding a knife, and his consort StambhakT are in the eastern gate. Jambhaka and his consort Man! are in the southern gate. Manaka and his consort JambhakT are in the northern gate. Stambha and his consort AnantavTrya, who is of the same nature, are in the western gate on the lotus located in the middle of the gate. This is a production of

44 Dwivedi’s edition again reads, “sagaganam” instead of “gagane.”

90 • Chapter III the same nature within the mind mandala, in the navel cakra, and in the lotus of the heart of the newborn. This is the principle. i

59. MarTcI and Nlladanda, Acala and BhrkutT, Srnkhala and Anantavlrya, Takki and Cunda, who is standing on the chariot, are in the east, north, west, and south within the gate. Sumbha and Raudreksana are below. UsnTsa and Atinlla are in the sky. The chariots of the two [UsnTsa and Sumbha] are definitely above and in the west of the eastern gate. The Vimalaprabha: Likewise, due to their relation to krodhas, Marie! and the guardian of the gate, Nlladanda, who is of the same nature, are in the east within the external body mandala. Takki and Cunda, who stand on the chariot, are in the south. Acala and BhrkutT are in the north. Srnkhala and AnantavTrya, who are of the same power and of the same nature, are in the west. Sumbharaja and RaudraksT are in the underworld. AtinTla and UsnTsa are above. UsnTsa is above the eastern gate in the sand mandala, and Sumbha is in the west. These two have chariots. This is the principle. Moreover, in meditation there is a chariot above and below. In the mandala of the interior, there are the gates45 of the mouth, sexual organ, anus, and usrnsa. The sexual organ is a gate of urine and semen.46 Outside, in the body mandala, the nose, eye, tongue, body, and ear [are the gates of the body mandala*1]. As it is in the body of an infant, so it is in the mandala. This is the principle. 60. In the eight directions within the mandala that is arisen from speech, there are seats of those born from the ele­ ments.48 Camunda and Indra are in the east. VaisnavT and

45 Bu ston [57]: “The five [gates].” 46 Bu ston [57]: “On account of the classification into [these] two, there are [five] gates.” 47 Bu ston [57]. 48 Bu ston [150]: “The yoginTs of speech.”

The Origination of the Deities of Prana • 91 Vedavaktra49 are in the southeast. VarahT and Rudra50 are in the south. SanmukhT and Vighnanatha are in the southwest. Aindrl and Daitya are in the west, and Yugavadana and Visnu are in the northwest.51 61.52 RaudrT and Yama are in the north. LaksmT and Sanmukha are in the northeast [of the speech mandala]. In the external [body mandala53] of the lord, Danupatl and his consort RaksasI are54 on the right of the [eastern55] gate. Vayu and Pracanda are in the southeast. Hari and Varuna are on the right of the southern gate. LaksmT and the glorious Sanmukha are in the southwest. Vayavl and Indra are in the west.56 62. Brahma and Vidyut are in the northwest. Sagara57 and SukarT are in the north.58 Kumarl and Ganendra are in the northeast, in the left section of the two gates of Dhanada59 and Yama. Rudra,60 Kala,61 Visnu, and Dhanada62 are on

49 Bu ston [150]: “Brahma.” 50 Bu ston [151]: “Mahe^vara.” 51 I have followed here the Sanskrit Cha manuscript and Banerjee’s edition, which correspond to the Tibetan and Mongolian translations. The last sentence of the verse is not found in the Sanskrit Ka manuscript and Dwivedi’s edition. The line d in the Sanskrit Ka manuscript and in Dwivedi’s edition reads, “bahyendrdvGrasavye bhavati danupatlpaScime vayavindrau." 52 Verse 61 in the Sanskrit Ka and Cha manuscripts, Banerjee’s edition, and the Tibetan and Mongolian translations appears as verse 62. 53 Bu ston [151]. 54 Bu ston [151]: “On the pericarp of the lotus.” 55 Bu ston [151]. 56 Bu ston [151]: “To the right of the western gate.” 57 Bu ston [151]: “Varuna.” 58 Bu ston [151]: “To the right of the northern gate.” 59 Bu ston [151]: “[Dhanada] is on the left of the northern gate.” 60 Bu ston [151]: “Siva.” 61 Bu ston [151]: “Yama.” 62 Bu ston [151]: “Yak?a.”

92 • Chapter 111 the left of the gates in the east and west. Their consorts are known as Girisuta, YaminT, Sri, and Dhanesa.63 63. Outside,64 all of the nagas are in the eastern, southern, northern, and western pavilions. Padma and Karkotaka are present in the wind mandala [in the east65], and Vasuki and Sankhapala are present in the wind mandala [in the south66]. Kulika and the well-known Anantanaga are present in the fire [mandala] above the water [mandala].67 Likewise, in accordance with their families,68 Taksaka and Mahabja are present in the earth mandala.69 64. Their wisdom [beings] are pracandas—Svanavaktra and the others, who are in the cremation grounds. The method [beings] of these [pracandas], Padma and the others, are for the sake of supreme bliss due to the power of another’s family.70 Svanasya, who is in the wind mandala on the eastern wheel,71 is in the cremation ground [called] “Pierc­ ing with an Impailing Stake.”72 Sukarasya is in the south, in the “Corpse-Burning” [cremation ground], and Vyaghravaktra is in the north [in the “Pus-Filled” cremation ground].73

63 Bu ston [151-152]: “Sadhuputra stated that the colors of the body and the hand gestures are the same in the cases of RaksasT and AindrT, YaminT and Carcika, Vidyut and BrahmanT, Girisuta and YaminT, YaminT and RaudrT, Lak$mT and Yak$inT, and DhaneSa and Vai$navT.” 64 Bu ston [152]: “In the outer body mandala.” 65 Bu ston [152]. 66 Bu ston [152]. 67 Bu ston [152]: “In the north.” 68 Bu ston [152]: “[In accordance with the families] of the elements” (khams, dhatu). 69 Bu ston [152]: “In the west.” 70 Bu ston [152]: “As a result of embracing” (’khyud pa, alingana). 71 Bu ston [152]: “The place of pracaricids.” 72 The Tibetan translation reads, “which is split by a spear.” 73 The Tibetan and Mongolian translations do not mention Vyaghravaktra. She is mentioned in verse 65 as standing in the west. The Tibetan and Mongolian versions (cont'd)

The Origination of the Deities of Prana • 93 65. Jambukasya is in the west, in the “Foul-Smelling” [cremation ground]. Kakavaktra is in the southeast, and Grdhra is in the southwest, in the [cremation grounds called] “Leftover” and “Horrible Battle.” Khagapativadana is in the northwest, in the [cremation ground called] “Snake-Bitten.” Ulukavaktra, standing on a wheel, is in the northeast, in the [cremation ground called] “Infant Death.” One should meditate on the moon and the sun as74 present in the earth mandala J5 66. The goddesses76 are in the samapada [pose],77 whereas Mata78 is in the pratyalldha [pose]. The groups of the ten79 and of the eight80 [deities] are in the pratyalldha and visakha81 [poses respectively]. Asurls are in the mandala [pose]. [The male deities] having meditative equipoise and legs in the alTdha82 belong to [the female deities] standing in the pratyalldha.83 [Among the female deities who are] in the vaiscikhau [pose] there are those [male deities]85 who are known as being in the vaisakha [pose]. [Among the female deities who are] in the mandala86 [pose], there

74 75 76 77

78 79 80

81 82 83 84 85 86

read, “Sukarasya is in the south in the [cremation ground called] ‘Burning Corpses,’ and in the north, in [the cremation ground] ‘With Pus.’” Bu ston [153]: “As being of the same taste.” Bu ston [153]: “[The moon] in the northeast, [and the sun] in the southwest.” The Tibetan translation reads, “Goddesses of the petals.” Bu ston [153]: “Kr§nadlpt3 and the others.” Samapada is a standing pose in which the feet are placed together. Bu ston [153]: “VisvamSta.” Bu ston [153]: “Krodhas” (khro bo). Bu ston [153]: “The principal female deities (gtso mo) of the speech maridala” VaiSakha is a standing pose in which the feet are apart. Bu ston [153]: “A method, a father” (thabs yab, upOya, pitr). Bu ston [153]: “Wisdom [beings]” (shes rab ma). Bu ston [153]: “The principal female deities of the speech mandala, who are standing in the vaiSdkha pose, and also method [beings].” Bu ston [153]: “Method [beings].” Bu ston [153]: “Pracandds who are in the mandala [pose].”

94 • Chapter III are definitely those [male deities]87 who are in the mandala [pose]. 67. The remaining deities88 in the mandala clearly and definitely abide in the vajra pose. Goddesses,89 present in the directions of their own families, abide in the lotus pose on the top of the moon of their respective lotuses. The gods90 who are associated with the family of nagas and who stand in the chariots of their respective directions91 abide in the vajra pose. The goddesses92 who are on the petals of their gods and [the goddesses standing on the petals] of those bom from the elements93 are in the lalita pose. 68. O king, the pratyalldha is a pose with the right [leg] retracted and the left leg stretched and placed on the ground with two and a half hastas94 [in between]. The cllTdha is due to the use of the left [retracted leg]. The samapada is when the pair of legs is in the same [pose]. The vaisakha and mandala are due to the stretching of both knees in accordance with the gunas95

87 88 89

90 91 92 93 94

95

Bu ston [153]: “Method [beings] who are embraced by those in the mandala pose.” Bu ston [153]: “The buddhas, bodhisattvas, and so on.’ Bu ston [153]: “The four mothers and six female bodhisattvas.” Bu ston [153]: “Nagapadma and the others.” Bu ston [153]: “The southwest, etc.” Bu ston [153]: “Twenty-eight.” Bu ston [153]: “Who are abiding on the petals of the lotuses of the goddesses of speech.” Bu ston [153]: “Five vitastis.” One vitasti is a measure of distance between the extended thumb and the little finger; and one hasta is a measure equal to about 18 inches, being the distance between the elbow and the middle finger. Bu ston [154]: “The space and wind [elements].”

The Origination of the Deities of Prana • 95 The Vimalaprabhd [vs. 60-69, line h]: Thus, the five gates of the speech [mandala96] are due to the utter­ ances from five localities.97 Likewise, with the exception of the three empty gates above and below —the gates of semen98 and those charac­ terized by the localities of the body99 and throat100—there are twelve gates in the three mandalas. Furthermore, in accordance with the classifi­ cation of the solar houses, there are twelve gates; and in accordance with the classification of the digits of the moon, there are fifteen [gates] in correspondence with the characteristics of the body, speech, and mind of all sentient beings. This is the principle. Here, the sameness of nature of the speech mandala and the other [mandalas] and the pratyalldha and the other poses are easy to under­ stand. The nine and a half verses that begin with “in the mandala arisen from speech” and end with “for the sake of the vajra dance” are easy to comprehend. 101 69. When the [left102] knee is halfway bent103 there is the lalita [pose].104 The rest105 is well known. The yogi should know [the forms of dance106] from the Bharata [Natyasastra] for the sake of the vajra dance. A vajra [family] has accompanying vajras in a tiara, and soometimes it has the

96 The Tibetan translation reads, “mandala.” 97 Bu ston [57]: “The throat, palate, crown of the head, lips, and teeth.” 98 Bu ston [57]: “Of the mind mandala.” 99 Bu ston [57]: “In the body mandala.” 100 Bu ston [57]: “In the speech mandala.” 101 In the Sanskrit text, verse 60 begins with the phrase “in the mandala arisen from speech,” and line b of verse 69 ends with “for the sake of the vajra dance.” 102 Bu ston [154]. 103 The Sanskrit Ka manuscript and Dwivedi’s edition read, “vaktra” instead of “vakra.” 104 Bu ston [154]: “According to the Vajramdla, the right leg is in the [bodhijsattva pose, and the left leg is extended. Sadhuputra says, ‘This must be examined. Between the two legs there are twenty-four fingerwidths, one knee is somewhat retracted.’” 105 Bu ston [154]: “The vajra pose (rdo rje’i gdan, vajrdsana), the lotus pose (pad ma’i gdan, padmdsana), etc.” 106 Bu ston [154].

96 • Chapter III five buddhas. Aksobhya is above the form [-aggregate deity], and the holder of the bright lotus has Vairocana. The Vimalaprabha:

Now, beginning with “a vajra ”107 and so forth, he discussed a sealing of the families of the deities. Here in the mandala of the supreme, Adibuddha, there is a vajra [family] with an accompanying vajra in a tiara. What is the reason for this? It is said, “Because of the mutual union of gnosis and consciousness.” Therefore, consciousness is with gnosis, and gnosis is with consciousness. On the heads of both [deities] there is the mind vajra [deity], who wears a garment and a crest and abides in the vajra-paryankam [pose] with the earth-touching gesture. Due to the tathagata's109 revival, there is a sealing with the five families.110 A refutation of an inherent family [of the buddhas] is due to the buddhas being progenitors. Likewise, in accor­ dance with the nature111 of gnosis112 and consciousness, sometimes one should create a tiara consisting of the five buddhas. This is the principle of the tathagatas. Aksobhya is above the form [-aggregate deity] due to the saying. “The mind is with the aspect of the body, ”113 Due to the saying, “The body is with an uttering of speech, ”114 the holder of a bright lotus has Vairocana.

107

In the Sanskrit version, line c of verse 69 begins with the word “vajra.” The vajra-paryahka is a posture in which the left foot is between the right lower leg and thigh, and the right foot is between the left lower leg and thigh. 109 Bu ston [58]: ‘The empty nature of the buddhas, the nature of bliss, Vajradhara.” no Bu ston [154]: “In the sealing with the five families, the inherent family is refuted.” 111 Bu ston [ 154]: “Ak$obhya.” 112 Bu ston [58]: “Vajrasattva.” 113 The GuhyasamQja Tantra, 1965, Ch. 2, p. 8. 114 The GuhyasamQja Tantra, 1965, Ch. 2, p. 8. The entire sentence reads, “utpGdayantu bhavantah cittatp kGyGkarena kGyatp cittakQrena cittatp vGkpravyGhGreneti.” PupdarTka obviously follows another version of the GuhyasamGja Tantra, preserved in the Tibetan translation, one that omits cittGkGrena. 108

The Origination of the Deities of Prana • 97 70. Ratnesa has Kamaladhara, and Amoghasiddhi has Pravaramanikara in his tiara. Six [families] have tiaras called “dreadlocks” in accordance with the gunas. The remaining circle [of deities] has something else. The emer­ gence of a wheel is from earth, the emergence of a lotus is from water, the emergence of a jewel is from fire, and the emergence of a sword is from wind. The emergence of a vajra is from the space [element], and the emergence of a cleaver is from the imperishable (aksara).115 The Vimalaprabha: Ratnesa has Kamaladhara due to being of the nature of uterine blood. Amoghasiddhi has Pravaramanikara in his tiara due to the arising of the flesh from blood. Six [families] have tiaras called “dreadlocks ”116 in accordance with the gunas. In order to convert heterodox groups (tlrthika), the gunas are the six or the five faces that have the five characteristics of Brahma and wear the dreadlocks due to the purity of Isvara’s faces. Here, Sadya is Vairocana, Vamadeva is Amitabha, Aghora is Ratnasambhava, Tatpurusa is Amoghasiddhi, Isana is Aksobhya, and Kalagni is Vajrasattva. The ordinary psychophysical aggregates, which are of the nature of the earth, water, fire, wind, space, and gnosis [elements], are sealed with purified psychophysical aggregates [in the form of deities] wearing the tiaras and garments. Thus, the tiaras of the six [families] are called dreadlocks. Tiaras of the male and female deities of the remaining circle [of deities] consist of various jewels, and [those deities] are sealed with their own respective families. According to the subsequent statement, one is sealed with that [family] in which one is born. Now, beginning with “from earth’ >117 and so forth, he discussed the emergence of the wheel and so on. Here, the emergence of a wheel is from the letter /, which is a seed [letter]118 of earth. The emergence of a 115 116 117 118

The ak$ara refers here to the gnosis element. Bu ston [58]: “The holder of the dreadlocks.” In the Sanskrit text, line c of this verse begins with the phrase “from earth.” “Seed,” which can be a seed letter or a seed syllable.

98 • Chapter 111 lotus is from water, or the letter u. The emergence of a jewel is from fire, or the letter /\ The emergence of a sword is from wind, or the letter /'. The emergence of a vajra is from the space [element], or the letter a. The emergence of a cleaver is from the gnosis [element], or the syllable am. These are their connections through activity. 71. The garment, bowl with nectar, mirror, rosary, lute, and the source of phenomena as the sixth [arise] from the earth, water, fire, wind, space, and peaceful [elements].119 Like­ wise, the shield, spear, arrow, axe, and drum are the five emblems, and so are the rod, noose, goad, hammer, and trident. The Vimalaprabha: Furthermore, a garment arises from the letter 7, a bowl with ambro­ sia from the letter u, a mirror from the letter T, scent from the letter f, a lute from the letter a, and the source of phenomena from the syllable ah. These emblems are in accordance with the classification of [the elements of] earth and so on. Likewise, a shield is from the syllable al, a spear is from the letter o, an arrow is from the syllable ar, a hatchet is from the letter e, and a drum is from the letter a. These five emblems are in accor­ dance with the classification of the vowel-strengthening (guna). Similarly, a rod is from the syllable al, a noose is from the letter au, a goad is from the syllable ar, a hammer is from the letter ai, and a trident is from the letter a. These five emblems are in accordance with the strongest vowel gradation (vrddhi). 72. There are the bow, lotus, head, adept’s khafvahga, and bell, also the chain and the like, conch, cup,120 tiger’s skin, and elephant’s skin. The rest here are secondary emblems, arisen from earth, water, fire, wind, and space. One should know these [emblems] of the male and female deities in accordance with the gunas of prakpti. 1,9 The peaceful element (Santa) refers here to the gnosis element. 120 The Mongolian and Tibetan translations read, “k'apalci,” or111hod pa.”

' ,

The Origination of the Deities of Prana • 99 The Vimalaprabha: A bow is from the syllable la, a lotus is from the syllable va, a head is from the syllable ra, a kha\vahga staff is from the syllable ya, and a bell is from the syllable ha. Likewise, a chain is from the syllable la. A conch is from the syllable va, a skull is from the syllable ra, a tiger’s skin is from the syllable yd, and an elephant’s skin is from the syllable ha in accordance with the long semivowels. This is the principle of the syllables of thirty-two emblems. The rest here are secondary emblems, arisen from earth, water, fire, wind, and space. One should know these [emblems] of the male and female deities in accordance with the gunas of prakrti. One should know the emblems of all, Carcika and the others, in accordance with the classification of [the elements of] wind and the like. 73. All those thirty syllables, lam and so on—arisen from earth, water, fire, wind, and space, arranged in a sequence according to the classifications of the short and long ones, present on the lotus, and situated on the seats of the moon and the sun —are the mantras of the emblems, of the wheel and the like. Where there is the sixth emblem, there is anahata in accordance with the gunas. The Vimalaprabha: Here, the mentioned thirty syllables, la and so on, which are arisen from earth, water, fire, wind, and space, arranged in a sequence according to classifications of the short and long ones, present on the lotus, and situated on the seats of the moon and the sun, are the mantras of the emblems, of the wheel and the like. Where there is the sixth emblem, there is anahata in accordance with the gunas. Thus, the yogi should understand at all times that the origination of an emblem is from a seed [mantra] and the origination of a deity is from the emblem. This is a Tantric rule.

121 The Mongolian and Tibetan translations read,

instead of “/a.”

100 • Chapter HI 74. Glorious Vajrasattva is the nada, O king. The mind vajra is the letter a. KhadgT is the short letter /. Ratnapani is the letter /*. Amitabha is the short letter u, and Vairocana is the letter /. In accordance with classifications of mental states, the entire group of long vowels belongs to the six jinas, respectively. The Vimalaprabha: Now, beginning with “nada” and so forth, he discussed the seed syllables of the birth of Vajrasattva and the others. Glorious Vajrasattva, or the gnosis aggregate, is the nada, or anahata. Thus, everywhere there is a connection between a designation and the designated. Likewise, Aksobhya is a, Amoghasiddhi is /, Ratnasambhava is r, Amitabha is u, and Vairocana is /. Locana is 1, MamakI is u, Pandara is f, Tara is f, and Vajradhatvlsvarl is a. 75. Sri Mata is called anahata, or the space element, arisen from the letter a. I, f, w, and I are each present in the wind, fire, water, and earth [elements], respectively. The Supreme Lord of Jinas and Visvamata are each other’s body and mind for the sake of bliss. Aksobhya, or the space element, and Locana, whose lotus hands are with a sword, are the body and mind. The Vimalaprabha: Sri Mata, or Transcendence of Wisdom,122 is called “anahata” Thus, the arising of the short and long vowels is in accordance with the classification of the body and mind. Likewise, the Supreme Lord of Jinas, or the gnosis aggregate, and Visvamata, or the gnosis element, are each other’s body and mind.123 So are [the aggregate of] consciousness 122 In this tantric system, the term prajhdpdramitd carries the meaning of the “transcen­ dence of wisdom,” which is gnosis, and not of the “transcendent wisdom.” 123 Bu ston [61]: “Here, space (nam mkha', Gkd&a) and consciousness (mam shes, vijhdna), which refer to the body and mind, are the element of space, according to the Chapter on the Individual.” Bu ston here cites the Vimalaprabha commentary on the (cont’d)

The Origination of the Deities of Prana -101 and the space element, the [aggregate of] mental formations and the earth element, and [the aggregate of] feeling and the water element. 76. Ratnesa and MamakT as well as Kamaladhara and Pandara are the body and mind. Likewise, CakrT and Tara have short and long vowels in accordance with the gunas of prakyti. Visvabhadra is the syllable arp. In terms of the body,124 Vajrapani is the letter a, Khagarbha is a short letter