BOOK 16, PART 1
BOOK 16, PART 1
Secret Nucleus: The Ground of the Peaceful Deities
Herein is contained Book 16, Part 1 (TI), from The Extensive Commentary of the Precious Treasury of Sūtra and Tantra, concerning the Ground of the Peaceful Deities.
THE GOLDEN KEY
In order to establish the seven aspects of the ground of the peaceful deities,
This book presents the cloud mass of letters,
The maṇḍalas of buddha mind, speech, body, and reflected imagery,
Along with the conferral of empowerment.
4. THE CYCLICAL ARRAY OF THE GARLAND OF LETTERS
The purpose of this and the following chapter is to show how the compassionate spirituality of the buddha body of emanation manifests externally, out of emptiness, in the form of letters or seed syllables, the significance being that it is from these vibrant seed syllables that the fully manifest visualizations of buddha mind, mantra sounds of buddha speech, and sealing hand emblems indicative of buddha body all subsequently emerge.
Through the enlightened intention of all the tathāgatas, a cyclical garland of letters emerges from the indestructible buddha body, speech, and mind in order to reveal the sameness and great perfection of actual reality (v. 1).
The commentator at this point elucidates the general significance of the garland of letters. The Sanskrit akṣara (syllable) is defined as the “unchanging essential nature” or the “true nature of mind,” which sustains the buddha body, speech, and mind within the energy channels of the subtle body. The basic Sanskrit letters comprise sixteen vowels and thirty-four consonants. However, in the context of the present maṇḍala, one hundred three letters or seed syllables are enumerated, namely, those of the forty-two peaceful deities located in the heart, those of the fifty-eight wrathful deities located in the skull, and the seed syllables OṂ, ĀḤ, HŪṂ, which are respectively located in the crown, throat, and heart centers and have the function of purifying the six mundane seed syllables that generate birth among the six classes of living beings. All one hundred three letters forming this garland emanate from the uncreated syllable A and emerge as a cloud mass from which the maṇḍala is visually generated. Yet they abide naturally within all sentient beings.
Apart from their natural occurrence within the subtle body, these letters are also associated with the diverse meditational deities of the maṇḍala, visualized within their celestial palaces, because it is from these seed syllables that the fully manifest forms of the deities emerge during the generation and perfection stages of meditation. Then, from another perspective, the letters are considered to be miraculous emanations in the maṇḍalas of the buddha body of perfect resource (sambhogakāya), purposefully acting on behalf of sentient beings, and also phonic syllables that are intoned in the course of mantra recitation, which purposefully effects the spiritual accomplishment of the secret mantras.
The cyclical garland of letters is presented initially as an object of meditation from the standpoint of both the generation and perfection stages, as well as from that of the ensuing four rites of enlightened activity. All spiritual accomplishments are said to derive from this cyclical garland of letters because they are the causal basis of the pristine cognition of buddha mind (vv. 2–3). At this point, the actual emanation of the garland of letters occurs, beginning with the syllable A, and it visibly resonates throughout the world systems of living beings (vv. 4–5).
The tathāgatas then expound the inner meaning of the letters, referring to the uncreated syllable A on the level of the buddha body of actual reality, to the forty-two syllables that emerge in conjunction with it on the level of the buddha body of perfect resource, and to the words and letters they form on the level of the buddha body of emanation (vv. 6–10). The maṇḍalas of buddha body, speech, and mind are all gathered in the forty-five letters, that is, the forty-two letters of the peaceful deities combined with their three punctuation marks (v. 11). The true nature of mind is successively identified with the uncreated syllable A, with the spontaneously present forty-two syllables, and with their symbolic written forms in which there is no duality of appearance and emptiness, corresponding respectively to the three buddha bodies (vv. 12–14).
Then there follows a detailed analysis of each letter in turn, preceded by the three punctuation symbols that demarcate them (v. 15). The forty-two letters in this context actually become manifest in the following sequence: that of Samantabhadrī (v. 16); those of the five male buddhas beginning with Vairocana (v. 17); those of the five female buddhas beginning with Ākāśadhātvīśvarī (v. 18); those of the inner male bodhisattvas, beginning with Kṣitigarbha and ending with the gatekeeper Yamāntaka (v. 19); those of the inner female bodhisattvas beginning with Lāsyā and ending with the gatekeeper Mahābala (v. 20); those of the outer male bodhisattvas beginning with Maitreya and ending with the gatekeeper Hayagrīva (v. 21); those of the outer female bodhisattvas and female gatekeepers beginning with Dhūpā (v. 22); those of Samantabhadra and the six sages (v. 23); and finally those of Amṛtakuṇḍalin and the incandescence of the wrathful deities (v. 24). However, it is emphasized that this cyclical mass of letters abides primordially as the essential nature of buddha body and pristine cognition (v. 25).
Finally, there is a summary that interprets the emergence of the wheel of letters as an expression of the buddhas’ emanational nature, as a presence within the subtle body, where they are the causal basis for the attainment of buddhahood, and as objects of meditation according to the paths of liberation and skillful means (vv. 26–27).
THE FORMER (16.1.1.1.1) comprises (i) the context (16.1.1.1.1.1); (ii) the explanation of the verses (16.1.1.1.1.2); and (iii) the conclusion (16.1.1.1.1.3).
THE CONTEXT [16.1.1.1.1.1]
First, the context [comments on the verse]:
Having presented the inception [of this tantra],
There follows the ground, path, and result of the peaceful deities:
The garland [of letters], whereby all things manifest buddhahood
In [the essential nature of] the letters, then emerged.
Root Tantra (Ch. 4:1)
Then all the tathāgatas became of a single enlightened intention, and, in the expanse of indestructible reality that is a modality of great sameness, without straying from the meditative stability that all things manifest primordial buddhahood, the so-called cyclical garland of letters, in which all things abide simply as nominal syllables, emerged from the indestructible buddha body, speech, and mind.
Interlinear Commentary
Once compassionate spirituality had been diffused from the disposition of the spontaneously present ground and the establishment of all things had been enunciated, then all the tathāgatas of the ten directions and four times became of a single enlightened intention with regard to the meaning of primordial buddhahood, naturally expressed as a magical display of letters. And, in the expanse of indestructible reality that is the nature of great buddha body, speech, mind, attributes, and activities—a modality of great sameness where all things are indivisible—the so-called natural cyclical garland of letters in which all things originally abide simply as nominal syllables, without actually existing, emerged from the indestructible buddha body, speech, and mind of the tathāgata himself. This occurred in order that the truth of the sameness and great perfection of actual reality might be demonstrated, without straying from the meditative stability that all things of phenomenal appearance, cyclic existence and nirvāṇa, manifest primordial buddhahood in the essential nature of the letters.346
THE EXPLANATION OF THE VERSES [16.1.1.1.1.2]
The second part [of this chapter, the explanation of the verses] comprises (i) a general presentation of the nature of the wheel of letters (16.1.1.1.1.2.1); (ii) a detailed and distinct exegesis of them in conjunction with their respective deities (16.1.1.1.1.2.2); and (iii) a summary of these two sections (16.1.1.1.1.2.3).
A GENERAL PRESENTATION OF THE NATURE OF THE WHEEL OF LETTERS [16.1.1.1.1.2.1]
The first [the general presentation of the nature of the wheel of syllables] comprises (i) the meditation on the letters (16.1.1.1.1.2.1.1); (ii) the diffusion of the cloud mass of letters (16.1.1.1.1.2.1.2); and (iii) an exegesis of the nature of the letters (16.1.1.1.1.2.1.3).
THE MEDITATION ON THE LETTERS [16.1.1.1.1.2.1.1]
The first of these [the meditation on the letters] includes both (i) the actual meditation (16.1.1.1.1.2.1.1.1) and (ii) a demonstration of its advantages (16.1.1.1.1.2.1.1.2).
THE ACTUAL MEDITATION [16.1.1.1.1.2.1.1.1]
The former, the actual meditation, which may be interpreted according to (i) the generation stage (utpattikrama, bskyed rim); (ii) the perfection stage (sampannakrama, rdzogs rim); and (iii) the application of integrated ritual activities (las tshogs dang sbyar ba) [comments on the verse]:
From the letter AḤ, the letters A are diffused and reabsorbed,
Along with the [consonantal and vocalic] letters.
Root Tantra (Ch. 4:2)
AḤ The extremely static white letter A
Diffuses tiny letters A,
Which radiate, filling the ten directions.
It reabsorbs them and yet remains static,
Without increase or decrease.
From that, the cluster of consonants
Radiates and blazes forth.
Then they are all diffused and reabsorbed in the same manner.
Interlinear Commentary
[First there is the interpretation of these verses according to the generation stage of meditation:] Contingent on the experiences of one who has gone for refuge, cultivated the mind set on enlightenment, and contemplated emptiness, one should momentarily be equipoised in a disposition where the letter AḤ appears extremely static and unmoving on a lotus and moon cushion. In its natural expression, the immaculate white letter A is clear and resplendent. It diffuses countless tiny letters A, white in color and one hundredth of a mustard seed in size, which radiate the form of the letter A throughout phenomenal existence with their light rays, completely filling all world systems of the ten directions. It then reabsorbs all of them, causing them to vanish into the original letter a itself; and yet this letter a itself remains static, unchanged, without increase or decrease.
From that original syllable A, the cluster of thirty-four consonants beginning with KA and the vowels then radiates in the form of letters, [[[illuminating]]] all sentient beings with light that diffuses throughout the ten directions, and it blazes forth as a single mass of light rays. Thereafter, these are reabsorbed and vanish into the letter A; then, issuing forth again, they are all diffused and reabsorbed as before, in the same manner. Then, once again on sun and moon cushions at the center of a lotus flower, the seed syllables from A to KṢA are sequentially arrayed and visually generated as the deities. This is the cloud mass of letters that forms the causal basis of the generation stage [of meditation].347
Second, [there is the interpretation of these same verses] according to the perfection stage of meditation: One is equipoised in a disposition where, in the heart center of the radiant visualized deity, on a lotus and moon cushion, the static white letter A diffuses countless letters A, filling all world systems of the ten directions. After transforming all sentient beings into the form of the letter a, these are reabsorbed and vanish into the letter a of the heart center, which is without increase or decrease. Then, from that letter A, the encircling letters (mtha’ skor gyi yi ge) forming the cluster of consonants are diffused and reabsorbed in the same manner. Thereby, one should be equipoised in the disposition of actual reality, where cyclic existence and nirvāṇa are without duality, without increase or decrease. This is the cloud mass of letters according to the perfection stage [of meditation].
Third, [there is the interpretation of these same verses] according to the application of integrated ritual activities: During the rites of pacification, enrichment, subjugation, and wrath, the syllable A and the cluster of consonants are diffused [respectively] in the colors white, yellow, red, and dark blue. Disease and elemental spirits are pacified. The life span and merit are enriched. Targets are summoned and subjugated. Venomous forces are eradicated. Then, one finally should become equipoised in a disposition that is without increase or decrease, as is [explained] in detail in chapter 5. That is the cloud mass of letters through which the integrated ritual activities are attained.348
A DEMONSTRATION OF ITS ADVANTAGES [16.1.1.1.1.2.1.1.2]
The latter, a demonstration of the advantages [of this meditation, comments on the verse]:
This is the causal basis through which spiritual accomplishments firmly emerge.
Root Tantra (Ch. 4:3)
This is the causal basis of pristine cognition
Through which the accomplishments
Of indestructible reality firmly emerge.
Interlinear Commentary
This modality of meditation is the causal basis of pristine cognition, through which the nature of all the excellent accomplishments of Samantabhadra, the indestructible reality of the body, speech, mind, attributes, and activities of all the buddhas, firmly emerge,349 just as they are desired. So it is that all excellent accomplishments, supreme and common, are attained.
There are some who hold that the training in the single syllable which persists from [the time when] the letter A is static, as long as it remains static without increase or decrease, and the training in the multitude [of syllables] formed by the cluster of consonants that derive from it, are respectively the auspicious coincidences whereby the buddha body of actual reality and the buddha body of form are made into the path. This, however, is but a part of the correct view because the cloud mass of letters should be explained as the ground of everything.350
THE DIFFUSION OF THE CLOUD MASS OF LETTERS [16.1.1.1.1.2.1.2]
The second part [of the general presentation of the nature of the wheel of letters], concerning the diffusion of the cloud mass of letters, comprises (i) the diffusion of the letters (16.1.1.1.1.2.1.2.1) and (ii) the wondrous extraordinary signs that appear (16.1.1.1.1.2.1.2.2).
The former, concerning the diffusion of the letters [comments on the verse]:
A, the vowels, and the consonants all have their distinct places of articulation.
Root Tantra (Ch. 4:4)
AḤ KA KHA GA GHA ṄA CA CHA JA JHA ÑA
ṬA ṬHA ḌA ḌHA ṆA
TA THA DA DHA NA
PA PHA BA BHA MA
YA VA RA LA
ŚA ṢA SA HA KṢA
I Ī U Ū
E AI O AU
Interlinear Commentary
A is the source of all the letters and their emanational basis. Therefore, it comes forth as the natural expression [of sound], emerging from the chest. Just as all elemental forms arise as attributes of the primary elements,351 all letters indeed arise as attributes of the syllable A. Thus, the ground of speech is the syllable A.
However, through the formative conditioning of speech, there are three basic syllables that emerge: the syllable A itself, I which is flat (bkug pa), and U which is low (smad pa). These interact with one another, so that E is formed by the phonetic conjunction of A and I, and O is formed by the phonetic conjunction of A and U. The syllable Ṛ is formed by tension [of A], and the syllable Ḷ is formed by relaxation [of A]. Each of these [seven] vowels has long (dīrgha) and short (hrasva) forms, so that there are fourteen vowels; or sixteen with the addition of the nasalized AṂ (anusvāra, sna dang ldan pa), and the aspirated AḤ (visarga, rnam gcad).
[The velar consonants (kaṇṭhavarga)] emerge from the vase-like buddha throat: Among them, [the unvoiced and nonaspirate] KA derives from the contact (spṛṣṭa, phrad pa) of this same syllable A with its place of articulation in the velum. [The unvoiced and aspirate] KHA derives from that same [place of articulation], but it is slightly lower pitched (zhum) and has partial contact with the roof of the palate. [The voiced and nonaspirate] GA is slightly lower pitched than that. [The voiced and aspirate] GHA has contact with the chest, and [the nasalized] ṄA has contact with the nose.
One should know that the other [consonantal phonetic sets] are also appraised in this sequence. The [palatal (tālavyavarga)] syllables CA, CHA, JA, JHA, and ÑA emerge from the buddha tongue through the contact of this syllable A with the hard palate and the blade of the tongue. The [retroflex (mūrdhanyavarga)] syllables ṬA, ṬHA, ḌA, ḌHA, and ṆA emerge from the tip of the buddha tongue because they are cerebral (mūrdhānya) sounds derived from the contact of the syllable A with the edge of the palate, close to the tip of the tongue. The [dental (dantyavarga)] syllables TA, THA, DA, DHA, and NA emerge from the tip of the buddha tongue and the buddha teeth because they derive from the contact of the syllable A with the tip of the tongue and the teeth. And the [labial (oṣṭhyavarga)] syllables PA, PHA, BA, BHA, and MA emerge from the buddha lips because they derive from the contact of the syllable A with the lips. The particular [modulations of pitch] within these classes are similar to those [of the velars], beginning with KA.
As to the remaining nine [[[Wikipedia:consonants|consonants]]]: [The semivowel] YA and [the sibilant] ŚA are classified as palatals according to their place of articulation. [The semivowel] VA is classified as labial. [The semivowel] RA and [the sibilant] ṢA are classified as cerebral [or retroflex]. [The semivowel] LA and [the sibilant] SA are classified as dentals. The syllable HA is classified as velar, and the syllable KṢA is included within the velars and the cerebrals. Although these emerge [[[Wikipedia:phonetically|phonetically]]] from these [places of articulation], with reference to their diffusion on behalf of those to be trained, ya emerges from the buddha eyebrows, VA from the buddha abdomen, RA from the buddha hips, LA from the buddha shoulders, ŚA from the buddha heart, ṢA from the wheel-marked buddha hands, SA from the buddha navel, HA from the wheel-marked buddha feet, and KṢA from the pudendum (mkha’ gsang). In all these syllables the sound of A is pervasive, just as the melodious timbre of a lute pervades all the sounds of a lute—high and low, strong and weak.
Furthermore, the syllables I and Ī emerge from the two buddha eyes, U and Ū from the two buddha ears, E and AI from the two buddha nostrils, and AUṂ, that is, O and AU, from the crown protuberance of the buddha head.352
THE WONDROUS EXTRAORDINARY SIGNS THAT APPEAR [16.1.1.1.1.2.1.2.2]
The latter, concerning the wondrous extraordinary signs that appear [comments on the verse]:
Through their emergence, the six realms vibrated.
Root Tantra (Ch. 4:5)
By the emergence of these [letters], the infinite ten directions of the six realms vibrated in six ways, further vibrated, and absolutely vibrated, whereupon all things were transformed into mere nominal characteristics. Ho!
Interlinear Commentary
By the emergence of these syllables from the buddha body, speech, and mind, a great apparitional cloud mass of letters vibrated slightly throughout all the infinite ten directions of the six realms. This may occur in six ways or modalities of transformation. That is to say, when the eastern side [of the letters] is ascendant, the western side is low; when the western side is ascendant, the eastern side is low; when the southern side is ascendant, the northern side is low; when the northern side is ascendant, the southern side is low; when their extremes are ascendant, their center is low; and when the center is ascendant, the extremes are low. Thereby, all phenomenal appearances were refined into the nature of reflected imagery.
Then they further vibrated with moderate strength, so that all things that are empty became radiant in the nature of pristine cognition; and then they absolutely vibrated in a most intense manner, whereupon all things of cyclic existence and nirvāṇa became mere designations—nominal characteristics—in the disposition of the nondual natural Great Perfection, without existing independently in any respect.
Because the tathāgata himself supremely rejoiced in these [[[signs]]], Ho! was exclaimed to indicate that he rests in the disposition of sameness.
AN EXEGESIS OF THE NATURE OF THE LETTERS [16.1.1.1.1.2.1.3]
The third part [of the general presentation of the nature of the wheel of letters, see above, p. 164], concerning the exegesis of the nature of the letters, has six sections: (i) describing the causal basis for the enunciation of the syllables (16.1.1.1.1.2.1.3.1); (ii) demonstrating that the wheel of the uncreated letters denotes the buddha body of actual reality because all enlightened intentions of the buddhas are gathered therein (16.1.1.1.1.2.1.3.2); (iii) demonstrating that the manifestly perfect letters are the buddha body of perfect resource because the forty-two syllables are gathered in the nature of that syllable A (16.1.1.1.1.2.1.3.3); (iv) demonstrating that the letters are themselves the buddha body of emanation because they are the source of everything, arising as a diverse emanational display (16.1.1.1.1.2.1.3.4); (v) demonstrating the expression of the perfect nature of the forty-five maṇḍalas because the enlightened intention of the conquerors is gathered in these [letters] (16.1.1.1.1.2.1.3.5); and (vi) an exegesis of the etymological definitions of the letters, through which the nature of mind is without duality of appearance and emptiness (16.1.1.1.1.2.1.3.6).
THE CAUSAL BASIS FOR THE ENUNCIATION OF THE SYLLABLES [16.1.1.1.1.2.1.3.1]
The first of these, the description of the causal basis [for the enunciation of the syllables, comments on the verse]:
The tathāgatas then uttered these following aphorisms concerning the cloud mass of letters:
Root Tantra (Ch. 4:6)
Then all the tathāgatas uttered these following aphorisms.
Interlinear Commentary
Once the cloud mass of letters had been diffused, then all the tathāgatas uttered these following aphorisms concerning the cloud mass of letters.
A DEMONSTRATION THAT THE WHEEL OF THE UNCREATED LETTERS DENOTES THE BUDDHA BODY OF ACTUAL REALITY [16.1.1.1.1.2.1.3.2]
The second, demonstrating [that the wheel of the uncreated letters denotes] the buddha body of actual reality [comments on the verse]:
The syllable [A], unexpressed as extremes or their middle ground, denotes the disposition of the buddha body of reality.
Root Tantra (Ch. 4:7)
The syllable A does not objectively refer
To emptiness, nonemptiness, or even to their middle ground.
All things are merely names.
All the buddhas abide in the garland of letters itself.
Interlinear Commentary
The syllable A does not exist as an extreme emptiness because, as the source of the letters, its mere apparitional modality is not abandoned. Nor does it even refer to nonemptiness because it is without entity or sign. Indeed, it does not objectively refer even to their middle ground, which in this context is said to be the nonduality of these two natures. This is because its perspective transcends both appearance and the nature of emptiness. So it is that all things are merely names and are otherwise without the independent existence that has been postulated, thought, or expressed. This is the enlightened intention of all the buddhas—the reality that abides in the disposition of the garland of letters itself. For the abiding nature of this [[[wheel]] of letters] is the nature of the spontaneously present buddha body of actual reality.
A DEMONSTRATION THAT THE MANIFESTLY PERFECT LETTERS ARE THE BUDDHA BODY OF PERFECT RESOURCE [16.1.1.1.1.2.1.3.3]
The third, demonstrating [that the manifestly perfect letters are] the buddha body of perfect resource [comments on the verse]:
The syllable A manifests and [the consonants], starting with KA, denote the buddha body of perfect resource.
Root Tantra (Ch. 4:8)
The syllable A itself, which diversely manifests,
Subsumes all things that can be nominally [expressed]
In forty-two syllables, starting with the velar set.
These are ascertained to be the manifestly perfect king.
Interlinear Commentary
The syllable A itself, the source of all syllables, has a nature that diversely manifests through conditions in the forms of the letters. As previously explained, there are three basic syllables: [A itself]; along with the syllable I, which is a flat pitch derived from A; and U, which is a low pitch derived from A. From these three [basic syllables], E emerges through the conjunction of A and I, and O emerges through the conjunction of A and U, making five vowels in all. Then there is the syllable Ṛ, which emerges through the tension [of the syllable A], and the syllable Ḷ, which emerges through its relaxation. These [seven] vowels also come to number fourteen through their differentiation of skillful means and discriminative awareness [i.e., long and short forms]. Collectively, they are known as āli (the “vowels”), with the addition of the [nasalized] syllable AṂ, which is clearly indicative of skillful means, and the [aspirate] syllable AḤ, which is clearly indicative of discriminative awareness.
The syllable A may itself be articulated dependent on the velum, the palate, the tip of the tongue, the teeth, and the lips, giving rise respectively to the syllables KA, CA, ṬA, TA, and PA. When these sounds are then hardened [or aspirated, drag tu bos pa], they emerge respectively as KHA, CHA, ṬHA, THA, and PHA. When softened [or voiced, zhan du bos pa], they emerge respectively as GA, JA, ḌA, DA, and BA; and when these are voiced with aspiration (cher bos pa), they emerge respectively as GHA, JHA, ḌHA, DHA, and BHA. Then, when nasalized, they emerge respectively as ṄA, ÑA, ṆA, NA, and MA—making five phonetic categories in all. In conformity with these, YA and ŚA are palatal, RA and ṢA are retroflex, LA and SA are dental, VA is labial, HA is velar, and KṢA is cerebral.
The sound of the syllable A subsumes all things that can be nominally expressed in terms of vowels (āli) and consonants (kāli) in these forty-two syllables, starting with the velar set, which derives from the contact [of that syllable A] with the velum. The king of primordial manifestly perfect enlightenment attains buddhahood in the buddha body of actual reality, which is this uncreated syllable A. Just as the syllable A represents the attainment of buddhahood, these forty-two letters that are diffused from the disposition of the syllable A too are all ascertained to represent the attainment of buddha-hood. For they are an emanational display of that single essential nature.
Actually, the syllable A is the expanse of Samantabhadrī, and the forty-two letters are the forty-two buddhas who emanate from the disposition of that [expanse]. It is their natural expression that demonstrates that the letters are the buddha body of perfect resource.
A DEMONSTRATION THAT THE LETTERS ARE THEMSELVES THE BUDDHA BODY OF EMANATION [16.1.1.1.1.2.1.3.4]
The fourth, demonstrating that [the letters are themselves] the buddha body of emanation, has two sections: (i) demonstrating that the letters are the source of words (16.1.1.1.1.2.1.3.4.1) and (ii) demonstrating the proliferation of the emanational display of the letters (16.1.1.1.1.2.1.3.4.2).
The former [comments on the verse]:
They demonstrate names, words, and diverse supreme meanings.
Root Tantra (Ch. 4:9)
Astonishing, wondrous, and amazing
Is this great miraculous display, the forty-five [[[symbols]]]—
The basis upon which all names and words,
Without exception, are apprehended.
They propound and demonstrate diverse supreme meanings.
Interlinear Commentary
The wheel of the cloud mass of letters is astonishing because it abides as the essential nature—the buddha body of actual reality. It is wondrous because it appears as natural expression—the buddha body of perfect resource; and it is amazing because it actually proliferates as compassionate spirituality—the buddha body of emanation. This is the great miraculous display, inconceivable in nature, comprising the cluster of the forty-five [[[symbols]]], where the three diacritics, namely, the initial punctuation mark ( mgo), the medial punctuation circles (ཿ tsheg), and the final punctuation stroke (| shad), supplement the forty-two letters; and it is the basis upon which all names and words are apprehended without exception.353
If one were to wonder how this apprehension occurs, just as a mass is composed of atomic particles, which are the ultimate components of physical forms, and the atomic particles are the basis upon which that mass is apprehended, in the same way, the letters are the ultimate components of names. A syllable, defined by a single vowel, is formed through the aggregation of letters (yi ge ’dus pa). A name, representing an entity such as “pillar” or “vase,” is formed through the combination of these [letters]. All phrases or strings of syntactically bound words are then formed, without exception, through the combination of these [names]. So it is that the letters are the basis of names and words. Furthermore, the letters are formed primordially as the source of all words and meanings, without exception, because they propound and demonstrate to others the supreme meanings of diverse doctrines, associated with the [diverse] vehicles.354
A DEMONSTRATION OF THE PROLIFERATION OF THE EMANATIONAL DISPLAY OF THE LETTERS [16.1.1.1.1.2.1.3.4.2]
The latter, [demonstrating] the proliferation [of the letters, comments on the verse]:
The red vowels and white consonants abide within the buddha body and the subtle body [of sentient beings] and demonstrate the sacred doctrine.
Root Tantra (Ch. 4:10)
Without entity, the natural expression of the syllables—
The mind—is selflessness and free from extremes,
And it cannot be objectified.
Yet through a proliferation of shapes, colors, and names,
It emanates and demonstrates its emanational display in all ways.
Interlinear Commentary
Without existing as a coarse entity, the natural expression of the syllables is the inwardly radiant, nature of mind. This is the selflessness of individual persons and of phenomena, the actual reality free from all extremes of conceptual elaboration, and, from the very beginning, it cannot be objectified as an entity or sign. Yet on account of its apparitional nature, which is without duality, in the manner of the moon’s reflection in water, the shapes of the letters appear and abide, without inherent existence, within the buddha body and the energy centers of the [central] energy channel (rtsa gnas ’khor lo) of sentient beings. The letter A () is shaped like a stretching lion, the letter KA () is shaped like a battlement flag, and so forth. With respect to their colors also, the vowels are naturally red and the consonants are naturally white. The action of these internal syllables is such that, by meditation on them, the path of the yogin and the fruitional goal are indeed perfected.355
In the context of the buddhas, the cloud mass of letters, through a proliferation of shapes, colors, names, and words, emanates its emanational display in all ways and demonstrates immeasurable enumerations of the sacred doctrine, corresponding to the fortune of living beings. This action of the wheel of letters is also one that correspondingly acts on behalf of living beings through the mass of its shapes, colors, names, and words that are represented as letters in books. Furthermore, the secret mantras formed from these letters during meditation on the seed syllables of the deities are also emanations of this wheel of letters. So, the cloud mass of letters indeed abides in this emanational nature.
A DEMONSTRATION OF THE EXPRESSION OF THE PERFECT NATURE OF THE FORTY-FIVE MAṆḌALAS [16.1.1.1.1.2.1.3.5]
The fifth, demonstrating that the forty-five maṇḍalas are perfect [comments on the verse]:
Forty-five maṇḍalas are perfectly present in the [letters] from A to KṢA and O.
Root Tantra (Ch. 4:11)
Emerging in the ten directions and four times,
The body, speech, and mind of the being of pristine cognition,
Comprising forty-five maṇḍalas,
Are themselves perfectly present in the letters—
From the initial [A] to KṢA.
Interlinear Commentary
Emerging for the sake of living beings of the past, future, and present in the ten directions and four times, the body maṇḍala of the naturally present being of pristine cognition, which is the mystery of all the buddhas, comprises the body aspect of buddha body, the speech aspect of buddha body, and the mind aspect of buddha body, and with the addition of the attribute aspect and the activity aspect, these [[[buddha body]], speech, and mind] each have five aspects, making fifteen aspects [of the body maṇḍala] in all. Similarly, the speech and mind [[[maṇḍalas]]] each have their fifteen aspects. Altogether, these comprise the forty-five maṇḍalas of the five enlightened families, which are themselves perfectly present in the letters—commencing from the initial syllable A to the final syllable KṢA. However many aspects there are of the maṇḍala of the enlightened families, they are all complete and gathered in the wheel of the letters itself. This is the basis of all maṇḍalas.356
In this respect, there are some who expound merely the forty-five letters, and who have not even partially seen this exposition that the enlightened families of the maṇḍala are gathered in the wheel of letters.357
THE EXEGESIS OF THE ETYMOLOGICAL DEFINITIONS OF THE LETTERS, THROUGH WHICH THE NATURE OF MIND IS WITHOUT DUALITY OF APPEARANCE AND EMPTINESS [16.1.1.1.1.2.1.3.6]
The sixth, the exegesis of the etymological definitions, associated with the appearance of the nature of mind as the letters, has three sections: (i) demonstrating the meaning of the uncreated letter, which represents the nature of mind (16.1.1.1.1.2.1.3.6.1); (ii) the spontaneous presence of buddha attributes consequent on their appearance as letters, arising from the disposition of that uncreated nature (16.1.1.1.1.2.1.3.6.2); and (iii) the manner in which those letters, without duality of appearance and emptiness, are written and arranged (16.1.1.1.1.2.1.3.6.3).
A DEMONSTRATION OF THE MEANING OF THE UNCREATED LETTER, WHICH REPRESENTS THE NATURE OF MIND [16.1.1.1.1.2.1.3.6.1]
The first of these sections, demonstrating the uncreated letter [comments on the verse]:
The nature of mind is the intrinsic nature of the letter, without entity,
Root Tantra (Ch. 4:12)
The intrinsic nature of mind is the letter.
Interlinear Commentary
The intrinsic nature of mind, inner radiance itself, is the letter, spontaneously present in nature. The letter itself is without existence, either as an entity or as a sign. As is said in a sūtra:
Subhūti, the letters are ultimately uncreated. They are the essential nature of A. That which is the essential nature of A is the nature of mind. It genuinely transcends all entities and nonentities.358
THE SPONTANEOUS PRESENCE OF BUDDHA ATTRIBUTES CONSEQUENT ON THEIR APPEARANCE AS LETTERS, ARISING FROM THE DISPOSITION OF THAT UNCREATED NATURE [16.1.1.1.1.2.1.3.6.2]
The second, concerning the spontaneous presence of buddha attributes [comments on the verse]:
Which summons forth the wondrous maṇḍala of supreme buddha body, speech, and mind.
Root Tantra (Ch. 4:13)
Without objective referent, and owing to its proliferation,
It itself manifests as the great wheels
Of buddha body, speech, and mind.
Body, speech, and mind summon forth this supreme miraculous display,
Which is wondrous and amazing.
Interlinear Commentary
The ultimate syllable, which is the nature of mind, without objective referent, owing to the proliferation of the elements of inner radiance, itself manifests as the great wheel of supportive buddha body, the great wheel of communicative buddha speech, and the great wheel of equipoised buddha mind, along with the wheel of omniscient buddha attributes and the great wheel of unimpeded buddha activities. These natural inexhaustible wheels of adornment—the body, speech, and mind of all the buddhas, manifesting in and of themselves—summon forth this supreme miraculous display, which is wondrous because the excellent buddha attributes are primordially and spontaneously present, and amazing because it is the enlightened intention of supreme buddha body and pristine cognition, without conjunction or disjunction. The point is that through meditation the three buddha bodies intrinsically arise.
THE MANNER IN WHICH THOSE LETTERS, WITHOUT DUALITY OF APPEARANCE AND EMPTINESS, ARE WRITTEN AND ARRANGED [16.1.1.1.1.2.1.3.6.3]
The third, concerning the manner in which those letters are written and arranged [comments on the verse]:
These [letters] are effortlessly abiding, written in the expanse by the expanse.
Root Tantra (Ch. 4:14)
Written in the expanse by the expanse,
The designation “letter” is expressed on this basis.
Interlinear Commentary
The actual letters that manifest as such are written primordially in the disposition of the nature of mind, the unchanging expanse of primordially pure reality by the expanse of pristine cognition, spontaneously present and effortless. The designation “letter,” which refers to the never-changing naturally radiant actual reality, has not been and will not be newly fabricated. On this basis, the cyclical cloud mass of spontaneous letters is expressed as abiding primordially and effortlessly in the entirety of cyclic existence and nirvāṇa.
A DETAILED AND DISTINCT EXEGESIS OF THE LETTERS IN CONJUNCTION WITH THEIR RESPECTIVE DEITIES [16.1.1.1.1.2.2]
The second part [of the explanation of the verses of this chapter] is the detailed and distinct exegesis of the letters, in conjunction with their respective deities [see above, p. 164]. This comprises (i) a general presentation of the meaning of the three punctuation marks (16.1.1.1.1.2.2.1); (ii) a detailed exegesis of the meaning of the forty-two syllables (16.1.1.1.1.2.2.2); and (iii) a synopsis of these (16.1.1.1.1.2.2.3).
A GENERAL PRESENTATION OF THE MEANING OF THE THREE PUNCTUATION MARKS [16.1.1.1.1.2.2.1]
The first, concerning the meaning of the three punctuation marks [comments on the verse]:
The initial punctuation mark, the medial punctuation circles,
And final punctuation stroke respectively denote the dispositions
Of buddha mind, buddha speech, and buddha body.
Root Tantra (Ch. 4:15)
The initial punctuation mark represents the unerring lines.
The medial punctuation circles represent discriminative awareness,
Through which nouns are expressed.
The final punctuation stroke represents great skillful means,
Through which phrases are demarcated.
Interlinear Commentary
The initial punctuation mark, which precedes the syllables, is drawn in the shape of a crook ( ber KA ris). Like the letter I,359 it resembles the trunk of an elephant. It represents the unerring indestructible reality of buddha mind that reveals the meaning of skillful means and discriminative awareness without duality. In the manner of a wagon driver360 [about to steer a wagon along a track], it renders the lines functional, because it is the initial or head symbol, preceding all the letters of a text, and so forth.
The medial punctuation circles, [rendered in Tibetan as] tsheg, which follow each syllable, as in the letter AḤ (), resemble the eyes of Maheś vara. This represents the nature of quiescent nirvāṇa, the discriminative awareness indicative of the indestructible reality of inexpressible buddha speech which does not abide in the two extremes. Indeed, the form of the letter A () conveys the perfection of discriminative awareness, and it has a function, through which entities are differentiated and expressed as nouns. If each syllable A were not demarcated [by the punctuation dots], then the consonantal syllables, demarcated by a single vowel, would not form nouns; if these were not formed, the names of entities such as “pillar” and “vase” would not be formed. Therefore, in this context, the function [of the punctuation circles] is to establish the names of different entities.361
The final punctuation stroke, which follows [a string of] syllables, is shaped like the straight line of the letter A () and resembles an arrow ().
It represents the great miracle of skillful means, the indestructible reality of buddha body which indicates that living beings are protected by great compassionate spirituality. Its function is one through which phrases are demarcated out of distinct syllables.362
A DETAILED EXEGESIS OF THE MEANING OF THE FORTY-TWO LETTERS [16.1.1.1.1.2.2.2]
The second section of the detailed and distinct exegesis of the letters, in conjunction with their respective deities, is the detailed exegesis of the meaning of the forty-two letters. This includes (i) a digression (16.1.1.1.1.2.2.2.1)363 and (ii) the interlinear commentary (16.1.1.1.1.2.2.2.2).
A DIGRESSION [16.1.1.1.1.2.2.2.1]
The former comprises (i) the implication of [the letters] being out of order (16.1.1.1.1.2.2.2.1.1); (ii) an explanation of the symbolic meaning of their names (16.1.1.1.1.2.2.2.1.2); and (iii) a teaching concerning the inception of their incandescence (16.1.1.1.1.2.2.2.1.3).
THE IMPLICATION OF [THE LETTERS] BEING OUT OF ORDER [16.1.1.1.1.2.2.2.1.1]
As to the first, although in this chapter of the text the sequence of the letters appears to be somewhat out of order, this refers to the abiding nature of the respective deities. The initial syllable A is the nature of emptiness, the expanse of actual reality—Samantabhadrī; and the final syllable KṢA, which follows those of the four female gatekeepers, is the essential nature of appearances, the pristine cognition—Samantabhadra. These two are the incandescent male and female buddhas Samantabhadra (gdangs kyi kun bzang yab yum). Here, they are not mentioned together, but they are explained to be the first and the last [of the deities in the maṇḍala], with the exception of the six sages.364 The purpose here is to demonstrate that the self-manifesting buddha bodies of perfect resource are an emanational display that arises from the disposition of Samantabhadra, the very ground where appearance and emptiness are without duality. The nature of mind, the inner radiance of the ground, is the original Samantabhadra, the conclusive level of liberation, while its apparitional and emptiness aspects are combined as the incandescent male-female Samantabhadra. In this way, the buddha body of perfect resource is revealed to arise, manifest in and of itself, from the disposition of inner radiance, the buddha body of actual reality.
Thereafter, the seed syllables of the male and female buddhas of the five enlightened families are revealed because, manifesting in and of themselves from the disposition of actual reality, the pure male and female buddhas of the five enlightened families abide within the maṇḍala, resembling the colors of the rainbow.
Then the seed syllables of the four inner male bodhisattvas are revealed in order to show that the four male bodhisattvas, indicative of buddha mind, arise from the mental energy of these deities. Then the seed syllable of Yamāntaka is revealed, arising from the incandescence of these four male bodhisattvas of buddha mind, in order to illustrate that, through their apparition, they subdue the obscuration of knowable phenomena, which clings to the mind, defiled by afflictive mental states.
Then the seed syllables of the female consorts who are within the objective range of the [aforementioned] bodhisattvas are revealed, illustrating that they manifest as their respective sensory objects. Then the seed syllable of Mahābala appears from the energy of these [[[Wikipedia:female|female]] bodhisattvas] in order to illustrate that they subdue the obscuration of afflictive mental states, which clings to the four sensory objects that so manifest.
Furthermore, from the energy of the buddha speech of the five basic enlightened families, the four bodhisattvas of buddha speech then appear and reveal their seed syllables. Then, Hayagrīva arises and reveals his seed syllable to illustrate that obscurations of speech are subdued by this buddha speech.
Then the seed syllables of the four female bodhisattvas, indicative of time, who are the apparitional objects appraised by these [[[Wikipedia:male|male]] bodhisattvas], are revealed, indicating that unobscured buddha speech appears throughout the four times. Then the seed syllables of the four female gatekeepers are revealed to show that the four female gatekeepers also appear, illustrating that the nature of these [[[Wikipedia:female|female]] bodhisattvas] transcends the stains of the four extremes.365
Then, as previously indicated, there is the syllable KṢA, which reveals that all the foregoing apparitional images arise from the disposition of Samantabhadra.
Thereafter, from the energy of the buddha body of these deities, the six sages appear in their respective world systems and their seed syllables are revealed, illustrating that their emanational nature is endowed with excellent buddha activities. The seed syllable of Amṛtakuṇḍalin is then revealed because he manifests from the incandescence of the buddha activity of the principal deity, even though the [[[sages]]] also partake of buddha activities that arise from the nature of their buddha body. Then, in order that the buddha field of the wrathful deities might manifest in and of itself from the incandescence of all these [[[peaceful deities]]], the seed syllable of Buddha Heruka is finally revealed in its essential nature, illustrated by the syllable OṂ.
AN EXPLANATION OF THE SYMBOLIC MEANING OF THEIR NAMES [16.1.1.1.1.2.2.2.1.2]
As to the second, the explanation of the symbolic meaning of the syllables, the combined male-female Samantabhadra are symbolically expressed by the respective terms “uncreated nature” (skye med) and “buddha mind” (thugs) This symbolic description implies that all maṇḍalas have these as the basis of their inception, since they manifest from the disposition of both the expanse or uncreated nature of mind, and the pristine cognition that reveals naturally present unimpeded compassionate spirituality.
The male buddhas of the five enlightened families are [[[symbolically]]] expressed by the term “magical emanation” (sgyu ’phrul), for they reveal the magical nature of skillful means according to which the five self-manifesting aggregates are inherently pure (gnas su dag pa). The five female buddhas are [[[symbolically]]] expressed by the term “net” (dra ba), illustrating that they are associated with nondual discriminative awareness and revealing the five elements to be pure in the expanse (dbyings su dag pa).
The four inner male bodhisattvas are [[[symbolically]]] expressed by the term “buddha mind” (thugs), illustrating that the nature of consciousness is purity. The four female bodhisattvas who are their objects are [[[symbolically]]] expressed by the term “buddha body” (sku), illustrating that the apparitional objects that arise to the sense organs and coarsely appear are inherently pure. The four outer male bodhisattvas are [[[symbolically]]] expressed by the term “buddha speech” (gsung), illustrating that the sense organs are clear and the self that comprehends [[[objects]]] is inherently pure. The four female bodhisattvas, indicative of time, are [[[symbolically]]] expressed by the term “pure” (dag pa), illustrating that all the four times are inherently pure—transcending existence, nonexistence, eternalism, and nihilism.
The four male gatekeepers are denoted by the term “destroyer” (’jig pa). They symbolize the subjugation and inherent purity of the four demonic forces and adversaries, that is, the nature of afflictive mental states that apprehend entities and signs. The four female gatekeepers are denoted by the term “actual reality” (chos nyid), illustrating that the benefit of living beings is spontaneously accomplished through the primordially pure [four] immeasurable aspirations and that the apprehensions of self, possessed entities, signs, and dualism are inherently pure.
The six sages are denoted by the expression “numerous as atomic particles” (rdul snyed), illustrating that they accomplish spontaneous acts of benefit in limitless worlds through countless emanations, and that the propensities of the six classes of living beings are inherently pure.
Then the nature of the wrathful deities is [[[symbolically]]] expressed by the term “destroyer of all” (thams cad zhig pa), illustrating that arrogant beings to be trained are disciplined and objective appearances are pure in pristine cognition.
A TEACHING CONCERNING THE INCEPTION OF THEIR INCANDESCENCE [16.1.1.1.1.2.2.2.1.3]
As to the third, the teaching concerning the inception of the incandescence [of the deities]: In the self-manifesting spontaneous Bounteous Array of the buddhas, the principal deity’s visage is beheld from whatever direction [of the maṇḍala] it is perceived. In the eastern direction there are the male and female buddhas Akṣobhya [and Buddhalocanā] with their six-deity maṇḍala that comprises the four encircling [[[bodhisattvas]]] Kṣitigarbha, Maitreya, Lāsyā, and Dhūpā, with the gatekeepers Yamāntaka and Aṅkuśā further to the east. In the southern direction there are the male and female buddhas Ratnasambhava [and Māmakī] with their six-deity maṇḍala that comprises the four encircling [[[bodhisattvas]]] Avalokiteśvara, Nīvaraṇaviṣkambhin, Mālyā, and Puṣpā, with [the gatekeepers] Mahābala and Pāśā further to the south. In the western direction there are the male and female buddhas Amitābha [and Pāṇḍaravāsinī] with their six-deity maṇḍala that comprises the four encircling [[[bodhisattvas]]] Ākāśagarbha, Samantabhadra, Gītā, and Ālokā, with [the gatekeepers] Hayagrīva and Sphoṭā further to the west. In the northern direction there are the male and female buddhas Amoghasiddhi [and Samayatārā] with their six-deity maṇḍala that comprises the four encircling [[[bodhisattvas]]] Vajrapāṇi, Mañjuśrī, Nartī and Gandhā, with [the gatekeepers] Amṛtakuṇḍalin and Ghaṇṭā further to the north.
From the naturally radiant incandescence in these sixfold maṇḍalas it is held that the exalted buddha fields of the wrathful deities of the ground and the countless emanations of the six sages become present in a continuous perpetual cycle, emanating in a self-manifesting manner in all world systems. As is said in the Tantra of the Precious Gems of Pristine Cognition:
In the buddha field of the Bounteous Array,
The self-manifesting buddha bodies of perfect resource
Are surrounded by their respective sixfold retinues.
The maṇḍala of wrathful deities and the countless sages,
Who are their incandescence, are continuously diffused,
And in the same manner, they constantly abide within living beings.366
Within sentient beings also, [these deities] are held to be sustained—[the peaceful deities] in the heart center and their [[[wrathful]]] incandescence in the crown center. The Tantra of the Coalescence of Sun and Moon says:
In the precious celestial palace of the heart center,
The bodies of the peaceful deities are perfectly present,
And in the crown center they each radiate
As the corresponding bodies of the wrathful deities—
The forms that arise from this incandescence are inconceivable.367
Subsequently, during the intermediate state (bar do) [of actual reality, which follows the time of death], these buddha bodies arise sequentially in their respective maṇḍala clusters over five days of meditative concentration.368 It is said in the Enlightened Intention of the Nucleus of Esoteric Instructions:
During the intermediate state [after death],
The forms of the buddhas arise,
Along with their sixfold [[[maṇḍala]] clusters].369
The present tantra text [the Secret Nucleus] is said to belong to the secret Great Perfection which reveals mind and pristine cognition to be self-manifesting. Because the higher teachings are gathered together within it, one may appropriately consider it in accordance with the cycle of the vital essence (thig le’i skor) that belongs to the Great Perfection.370 The present account set forth herein has been compiled from the great writings of the pith instructions that were composed by the great master Padmasambhava and Vimalamitra as the means for attaining the peaceful and wrathful deities.371 This overview is most secret and precious. It concerns the conclusive enlightened intention of this tantra text.
THE INTERLINEAR COMMENTARY ON THE MEANING OF THE FORTY-TWO LETTERS [16.1.1.1.1.2.2.2.2]
The latter part [of the detailed exegesis of the meaning of the forty-two letters, see above, p. 183], is the interlinear commentary: Although there is no contradiction when [the syllables] are classified as before according to their respective phonetic sets, [here] they are actually explained out of order with the result that it is not easy for the expositor to explain them and it is hard for the listener to understand them. The sequence of the syllables should therefore be demonstrated in five stages: (i) the syllable indicative of the expanse along with those of the male and female buddhas of the five enlightened families (16.1.1.1.1.2.2.2.2.1); (ii) the syllables of the inner bodhisattvas along with their gatekeepers (16.1.1.1.1.2.2.2.2.2); (iii) the syllables of the outer bodhisattvas along with their gatekeepers (16.1.1.1.1.2.2.2.2.3); (iv) the syllable of pristine cognition along with those of the sages (16.1.1.1.1.2.2.2.2.4); and (v) the syllables of the protectors of the gates, along with that of the wrathful deities (16.1.1.1.1.2.2.2.2.5).
THE SYLLABLE INDICATIVE OF THE EXPANSE ALONG WITH THOSE OF THE MALE AND FEMALE BUDDHAS OF THE FIVE ENLIGHTENED FAMILIES [16.1.1.1.1.2.2.2.2.1]
The first of these comprises (i) the syllable of Samantabhadrī, who is the expanse [of actual reality] (16.1.1.1.1.2.2.2.2.1.1); (ii) the syllables of the male buddhas of the five enlightened families (16.1.1.1.1.2.2.2.2.1.2); and (iii) the syllables of the female buddhas (16.1.1.1.1.2.2.2.2.1.3).
The first of these, concerning the syllable of Samantabhadrī [comments on the verse]:
A is the nature of the expanse—the great Samantabhadrī.
Root Tantra (Ch. 4:16)
The syllable A is the uncreated real nature.
Interlinear Commentary
The syllable A is the real nature in which all things are uncreated. It is the essential nature of Samantabhadrī, who represents the transcendent perfection of discriminative awareness. As is said in the Intermediate Mother:
In this respect, the syllable A represents the approach to all things because they are uncreated from the beginning.372
Texts such as the latter are identical in their explanation of the forty-two letters.
The second, concerning the syllables of the male buddhas of the five enlightened families [comments on the verse]:
The retroflex set beginning with ṬA represents the conquerors
Of magical emanation, the male buddhas of the five enlightened families.
Root Tantra (Ch. 4:17)
ṬHA is the actual indestructible magical emanation.
ṬA is the actual apparitional magical emanation.
ḌA is the actual wish-fulfilling magical emanation.
ḌHA is the actual pure magical emanation.
ṆA is the actual omnipresent magical emanation.
Interlinear Commentary
ṬHA is the actual seed syllable of Vairocana, he who is the real nature, the indestructible reality of consciousness or buddha mind—he whose essential nature of diversified magical emanation, without arising from the expanse [of actual reality], represents the skillful means that comprehends the real nature of consciousness.
ṬA is the actual seed syllable of Akṣobhya, he whose diversified magical emanation is apparitional [and who represents] the skillful means that comprehends the real nature of physical forms.
ḌA is the actual seed syllable of Ratnasambhava, he whose wish-fulfilling diversified magical emanation represents the skillful means that comprehends the real nature of feelings.
ḌHA is the actual pure seed syllable of Amitābha, he whose diversified magical emanation [represents] the skillful means that comprehends the real nature of perceptions.
ṆA is the actual seed syllable of Amoghasiddhi, he whose magical emanation, omnipresent with respect to time, naturally represents the skillful means that comprehends the real nature of formative predispositions.
The third, concerning the syllables of the female buddhas [comments on the verse]:
The dental set beginning with TA represents the five female buddhas, including the Queen of the Expanse.
Root Tantra (Ch. 4:18)
THA is the actual net that manifests perfect [[[enlightenment]]].
TA is the actual net that manifests stability.
DA is the actual net that manifests illuminating [[[rays of light]]].
DHA is the actual net that is embracing.
NA is the net that is [beautiful] in all respects.
Interlinear Commentary
THA is the actual seed syllable of Ākāśadhātvīśvarī (Queen of the Expanse of Space), she whose net, representing the union of skillful means and discriminative awareness without duality, in the nature of space, manifests perfect enlightenment.
TA is the actual seed syllable of Buddhalocanā, she whose net representing discriminative awareness manifests stability.
DA is the actual seed syllable of Pāṇḍaravāsinī, she whose net representing pristine cognition manifests illuminating light rays.
DHA is the actual seed syllable of Māmakī, she whose net representing actual reality is embracing.
NA is the actual seed syllable of Samayatārā, she whose net representing the real nature is beautiful in all respects.
THE SYLLABLES OF THE INNER BODHISATTVAS ALONG WITH THEIR GATEKEEPERS [16.1.1.1.1.2.2.2.2.2]
The second stage [of the sequence of the syllables, see above, p. 188], concerning the syllables of the inner bodhisattvas along with their gate-keepers, comprises (i) the syllables of the four male bodhisattvas who represent the senses, along with that of the gatekeeper of buddha mind (16.1.1.1.1.2.2.2.2.2.1) and (ii) the syllables of the four female bodhisattvas who represent the corresponding sense objects, along with that of the gate-keeper of buddha body (16.1.1.1.1.2.2.2.2.2.2).
The former, concerning the male bodhisattvas [comments on the verse]:
The velar set beginning with KA represents the inner male bodhisattvas, and Yamāntaka, [[[gatekeeper]]] of buddha mind.
Root Tantra (Ch. 4:19)
KA is the supreme buddha mind of buddha eye.
KHA is the supreme buddha mind of buddha ear.
GA is the supreme buddha mind of buddha nose.
GHA is the supreme buddha mind of buddha tongue.
ṄA is the buddha mind, yet also the destroyer.
Interlinear Commentary
KA is the syllable of the supreme Kṣitigarbha, the buddha mind of buddha eye, who represents the purity of visual consciousness in the expanse [of actual reality].
KHA is the syllable of the supreme Vajrapāṇi, the buddha mind of buddha ear, who represents the purity of auditory consciousness.
GA is the syllable of the supreme Ākāśagarbha, the buddha mind of buddha nose, who represents the purity of olfactory consciousness.
GHA is the syllable of the supreme Avalokiteśvara, the buddha mind of buddha tongue, who represents the purity of gustatory consciousness.
ṄA is [the syllable of] the gatekeeper Yamāntaka, the buddha mind who apprehends those sensory modes of consciousness and yet also is their destroyer, representing the purity of attachment to body, speech, and mind.
The latter, concerning the female bodhisattvas, indicative of the sense objects [comments on the verse]:
The palatal set beginning with CA represents the [inner] female bodhisattvas, indicative of the sense objects, and Mahābala, [[[gatekeeper]]] of buddha body.
Root Tantra (Ch. 4:20)
CA is the supreme buddha body of buddha eye.
CHA is the supreme buddha body of buddha ear.
JA is the supreme buddha body of buddha nose.
JHA is the supreme buddha body of buddha tongue.
ÑA is the buddha body, yet also the destroyer.
Interlinear Commentary
CA is [the syllable of] the supreme Lāsyā, the buddha body of buddha eye, who represents the purity of visual forms.
CHA is [the syllable of] the supreme Gītā, the buddha body of buddha ear, who represents the purity of sounds.
JA is [the syllable of] the supreme Mālyā, the buddha body of buddha nose, who represents the purity of odors.
JHA is [the syllable of] the supreme Nartī, the buddha body of buddha tongue, who represents the purity of tastes.
ÑA is revealed as [the syllable of] Mahābala, the wrathful deity of buddha body who is the buddha body, and yet also the destroyer, representing the purity of grasping apprehension with respect to these sense objects, along with body, speech, and mind.
THE SYLLABLES OF THE OUTER BODHISATTVAS ALONG WITH THEIR GATEKEEPERS [16.1.1.1.1.2.2.2.2.3]
The third stage [of the sequence of the syllables, see above, p. 188], concerning the syllables of the outer bodhisattvas along with their gatekeepers, comprises (i) the syllables of the four male bodhisattvas indicative of the sense organs, with their gatekeeper [of buddha speech] (16.1.1.1.1.2.2.2.2.3.1); (ii) the syllables of the four female bodhisattvas, indicative of time (16.1.1.1.1.2.2.2.2.3.2); and (iii) the syllables of the four female gatekeepers (16.1.1.1.1.2.2.2.2.3.3).
The first of these, concerning the male bodhisattvas, indicative of the sense organs [comments on the verse]:
The labial set beginning with PA represents the [outer] male bodhisattvas, indicative of the sense organs, and Hayagrīva, [[[gatekeeper]]] of buddha speech.
Root Tantra (Ch. 4:21)
PA is the supreme buddha speech of buddha eye.
PHA is the supreme buddha speech of buddha ear.
BA is the supreme buddha speech of buddha nose.
BHA is the supreme buddha speech of buddha tongue.
MA is the buddha speech, yet also the destroyer.
Interlinear Commentary
PA is the syllable of the supreme Maitreya, the buddha speech of buddha eye, who represents the inherent purity of the sense organ of the eyes.
PHA is [the syllable of] the supreme Nīvaraṇaviṣkambhin, the buddha speech of buddha ear, who represents the purity of the sense organ of the ears.
BA is [the syllable of] the supreme Samantabhadra, the buddha speech of buddha nose, who represents the purity of the sense organ of the nose.
BHA is [the syllable of] the supreme Mañjuśrī, the buddha speech of buddha tongue, who represents the purity of the sense organ of the tongue.
MA is [the syllable of] Hayagrīva, who is the buddha speech, and yet also the destroyer, representing the purity of egotism and attachment to body, speech, and mind.
The second of these, concerning the female bodhisattvas, indicative of time [comments on the verse]:
The semivowel set beginning with YA represents the four [outer] female bodhisattvas, indicative of the purity of the four times.
Root Tantra (Ch. 4:22a)
YA is pure with respect to creation.
VA is pure with respect to abiding.
RA is pure with respect to destruction.
LA is pure with respect to emptiness.
Interlinear Commentary
YA is [the syllable of] Dhūpā, who represents the actual reality that is pure with respect to the creation of things past.
VA is [the syllable of] Puṣpā, who represents the actual reality that is pure with respect to the abiding of things present.
RA is [the syllable of] Ālokā, who represents the actual reality that is pure with respect to the destruction of things future.
LA is [the syllable of] Gandhā, who represents the actual reality that is pure with respect to emptiness, manifesting in and of itself as the pristine cognition of sameness, throughout the four times.
The third of these, concerning the four female gatekeepers [comments on the verse]:
The spirant set beginning with ŚA represents the four female gatekeepers, indicative of the purity of the four extremes.
Root Tantra (Ch. 4:22b)
ŚA is purity with respect to eternalism.
ṢA is devoid of nihilism.
SA is devoid of extremes and without self.
HA is actually without signs.
Interlinear Commentary
ŚA is [the syllable of] Aṅkuśā, who represents purity because, with respect to eternalism, all things are without inherent existence.
ṢA is [the syllable of] Pāśā, who represents [[[purity]]] because all things are devoid of nihilism.
SA is [the syllable of] Sphoṭā, who represents [[[purity]]] because all things are devoid of the extremes of eternalism and nihilism and are without self.
HA is [the syllable of] Ghaṇṭā, who represents [[[purity]]] because all things are actually without entity and sign.
THE SYLLABLE OF PRISTINE COGNITION ALONG WITH THOSE OF THE SAGES [16.1.1.1.1.2.2.2.2.4]
The fourth stage [of the sequence of the syllables, see above, p. 189], concerning the syllable of pristine cognition, along with those of the six sages [comments on the verse]:
KṢA represents Samantabhadra, while I, U, and E represent the six sages.
Root Tantra (Ch. 4:23)
KṢA is the compassionate spirituality of pristine cognition, buddha mind.
I is for gods, numerous as atomic particles.
Ī is for demigods, numerous as atomic particles.
U is for human beings, numerous as atomic particles.
Ū is for animals, numerous as atomic particles.
E is for anguished spirits, numerous as atomic particles.
AI is for denizens of hell, numerous as atomic particles.
Interlinear Commentary
KṢA is the syllable of the male buddha Samantabhadra, who represents the compassionate spirituality373 of naturally present pristine cognition—the pure self-manifesting pristine cognition, the buddha mind that is the gateway to the cessation [of cyclic existence] in actual reality.374
As to the six sages, I is [the syllable of] Śakra, who grants instruction for the benefit of all gods by emanating as the sage of the gods, numerous as the atomic particles of oceanic world systems, in as many heavens of the gods as there are.
Similarly, Ī is [the syllable of] Vemacitra, the sage for the benefit of demigods, numerous as atomic particles.
U is [the syllable of] Śākyamuni, [the sage] for the benefit of human beings, numerous as atomic particles.
Ū is [the syllable of] Sthirasiṃha, [the sage] for the benefit of animals, numerous as atomic particles.
E is [the syllable of] Jvālamukha, [the sage] for the benefit of anguished spirits, numerous as atomic particles.
AI is the syllable of the ox-headed Yama, who grants instruction for the benefit of denizens of hell, numerous as atomic particles. These six syllables indeed release great compassionate spirituality, which is the gateway to the voice of Brahmā.
THE SYLLABLES OF THE PROTECTORS OF THE GATES, ALONG WITH THAT OF THE WRATHFUL DEITIES [16.1.1.1.1.2.2.2.2.5]
The fifth stage [of the sequence of the syllables, see above, p. 189], concerning the syllable of the [final] protector of the gates, along with that of the wrathful deities, comprises (i) the syllable of the [final] gate-keeper (16.1.1.1.1.2.2.2.2.5.1) and (ii) the syllable of the wrathful deities (16.1.1.1.1.2.2.2.2.5.2).
The former, concerning the gatekeeper [comments on the verse]:
O represents the wrathful [[[gatekeeper]]], Amṛtakuṇḍalin.
Root Tantra (Ch. 4:24a)
O is the destroyer of all.
Interlinear Commentary
O is [the syllable of] Amṛtakuṇḍalin, the wrathful deity of the northern gate, who reveals great miracles and is the destroyer of all signs and all conceptual elaborations of body, speech, and mind.
The latter, concerning the syllable of the wrathful deities [comments on the verse]:
From AUṂ, the main and peripheral wrathful deities sequentially emanate.
Root Tantra (Ch. 4:24b)
AUṂ is the destruction of all.
Interlinear Commentary
AU is [the syllable] through which the incandescence of the peaceful deities, the nature of the five pristine cognitions, manifests as the wrathful deities. As such, it represents the destruction of all subject-object dichotomies. [When written as auṃ ()] its superscript point [or circle] represents the pristine cognition of reality’s expanse, its superscript crescent represents the mirrorlike pristine cognition, its central form represents the pristine cognition of sameness, its vibration represents the pristine cognition of discernment, and its natural expression represents the pristine cognition of accomplishment.375
Those who consider the final [[[Wikipedia:syllable|syllable]]] to be the vital heart [[[mantra]]] of Amṛtakuṇḍalin do not perceive exactly where the maṇḍalas of peaceful and wrathful deities emanate from the cloud mass of letters. The cloud mass of letters abides as the seeds of all the maṇḍalas of deities, for which reason the maṇḍala of the wrathful deities emanates from AUṂ, the seed syllable of Buddha Heruka, endowed with the five pristine cognitions.
The third section [of the detailed and distinct exegesis of the letters, in conjunction with their respective deities, see above, p. 182] is the synopsis of these [letters, which comments on the verse]:
[This wheel of] letters subsumes the buddha body and pristine cognition, without conjunction or disjunction.
Root Tantra (Ch. 4:25)
This great [cloud] mass, the wheel of letters
Subsumes the garlands of body, speech, and mind.
—Thus they said. Aho!
Interlinear Commentary
So it is that this great cloud mass, the wheel of letters, spontaneously present in nature, subsumes all the garlands of pristine cognition of the body, speech, and mind of all buddhas without exception. Thus the tathāgatas themselves meaningfully said.
Aho! is exclaimed [at the end] with great delight, indicating the wonder that this cloud mass of letters actually abides primordially as the essential nature of buddha body and pristine cognition, without conjunction or disjunction.
A SUMMARY OF THE TWO PRECEDING SECTIONS [16.1.1.1.1.2.3]
The third section [of the explanation of the verses of this chapter, see above, p. 164] is the synopsis of the preceding two sections [the general presentation and detailed exegesis of the wheel of letters]. It comprises (i) the manner of its emergence (16.1.1.1.1.2.3.1) and (ii) the actual synopsis (16.1.1.1.1.2.3.2).
The former [comments on the verse]:
The following most secret description of the cloud of letters then emerged:
Root Tantra (Ch. 4:26)
Then this secret description of these very maṇḍalas, where the assembled host of tathāgatas and their queens are without duality, itself emerged from the indestructible body, speech, mind, attributes, and activities.
Interlinear Commentary
Once the syllables had been explained in detail, then this most secret description of the cloud mass of letters, forming the nucleus of these very maṇḍalas where the assembled host of the self-manifesting tathāgatas and their queens are naturally without duality, itself emerged from the indestructible body, speech, mind, attributes, and activities of all the tathāgatas.
THE ACTUAL SYNOPSIS [16.1.1.1.1.2.3.2]
The latter, the actual synopsis [comments on the verse]:
This [[[wheel]] of] accumulated causes and conditions abides within the [[[Wikipedia:subtle|subtle]]] body and is cultivated through the path, comprising skillful means and liberation.
Root Tantra (Ch. 4:27)
Aho! This wheel [of letters] is a joyous cloud of
Skillful means and discriminative awareness.
It is the causal basis of the provision of enlightened mind.
Its result is the maturation and accomplishment of the conquerors.
These wondrous forty-two letters,
Which are actually not compounded,
Never transgress their commitment to disclose the maṇḍalas
That constitute the compounded indestructible reality.
Powerless are they, owing to the mighty force
Of accumulated causes and conditions!
Ho! Such are the words of secret indestructible reality that emerged.
Interlinear Commentary
Aho! is exclaimed in praise of the nondual nature. Arising from a disposition of skillful means or naturally present great compassionate spirituality and natural discriminative awareness beyond the two extremes, the teacher [the male-female Samantabhadra] is primordially endowed with this wheel of letters, the inexhaustible wheel of adornment. This is the superior pristine cognition, forming a joyous cloud mass of compassionate spirituality for the sake of those to be trained. It is the causal basis of the excellent provision of enlightened mind, and its result is the maturation of the great maṇḍalas, including those of the forty-two conquerors. From this apparition, the buddha body of emanation comes forth as a spontaneous accomplishment for the sake of living beings.
In this way, the causal basis comprising these wondrous syllables—the forty-two letters, including the consonants, and so forth—becomes manifest. Their essential nature is the spontaneously present reality that primordially abides and is not newly compounded from causes and conditions. From its disposition, self-arisen compassionate spirituality appears for the sake of living beings. Thus, the wheel of [the letters] constitutes the indestructible reality which is arrayed in a compounded manner and yet lacks duality because it is essentially unchanging.
This reality is the absolutely definitive nature which discloses the forty-five maṇḍalas of buddha body, speech, mind, attributes, activities, and so forth.376 Its supreme commitment to emanate and manifest the maṇḍalas is never transgressed, just as the light rays of the sun never transgress their commitment to shine. The apparitional nature of these maṇḍalas indeed resembles the images that powerlessly arise when forms are reflected in a mirror. For, when the naturally present pristine cognition arises from the wheel of letters, both the self-manifesting maṇḍala [of the buddha body of perfect resource] and the maṇḍala [of the buddha body of emanation] that trains living beings powerlessly arise in all their emanational forms throughout the ten directions. Such manifestations are owing to the mighty force of accumulated causes, that is, the cloud mass of letters, and conditions, that is, the appearances of pristine cognition and of beings to be trained. Ho! (ho) is therefore an exclamation of wonder. This is the explanation that accords with the buddhas’ emanational nature.
Furthermore, this wheel of letters is elsewhere explained in accordance with its presence in the [[[Wikipedia:subtle|subtle]]] body and its meditation on the path. As to the former, inside the bodies of all corporeal beings, the seed or provision of enlightened mind, a joyous cloud of white and red generative essences without duality, which respectively indicate skillful means and discriminative awareness, is the causal basis of a relative nature, like oil and a wick. Abiding on the spokes and at the center of the four wheels within the energy channels [of the subtle body], this seed appears in the form of letters of pure essence, radiant in the manner of a butter lamp, and the result [that they bring forth] is the maturation and accomplishment of the conquerors. In this way, the forty- two wondrous letters are present—naturally and primordially abiding [within the subtle body]. They constitute the reality or inner radiance, which is actually not compounded and from whose disposition emerges the indestructible reality, uniting the compounded skillful means experienced on the path with discriminative awareness. These letters never transgress their supreme commitment to manifestly disclose the maṇḍalas of buddha body and pristine cognition because the ground—the syllables themselves—dependently and powerlessly emerges, radiating as the maṇḍala of deities through the conditions of the path. The expression of wonderment [Ho!] accordingly indicates that this [result] is present in the ground right now, as a potential force comprising accumulated causes and conditions.377
The latter comprises two further explanations [of this same passage] connected with the meditational modalities of the path, among which [the first] refers to the generation and perfection stages of the path of liberation (grol lam bskyed rdzogs):378 When one has cultivated the enlightened mind of skillful means, experienced the meditative stability of the actual truth or discriminative awareness, and cultivated the meditative stabilities associated with the universal appearance of the joyous cloud mass [of letters] and the causal basis or provision of enlightened mind, then one meditates, as previously indicated, on the wheel or cloud mass of letters. This has as its result the maturation and accomplishment of the maṇḍalas of the conquerors. The wondrous forty-two letters never transgress their commitment to disclose the genuine maṇḍalas that constitute indestructible reality, in which the noncompounded buddha body of actual reality and the compounded buddha body of form are without duality. This is because the force of their accumulated causes and conditions dependently and powerlessly arises. Ho! is an exclamation of great wonder [at the result] that emerges in the manner of a reflection or a magical apparition.
According to the path of skillful means (thabs lam), there is a joyous cloud, the essential nature of the four delights, in which are mingled without duality the “moon fluid” [semen], indicative of the male or skillful means, and the “sun fluid” [vaginal fluid], indicative of the female or discriminative awareness.379 This is the seed, the provision of enlightened mind [or generative fluids], the descent of which into the four wheels (cakra) [of the central energy channel] gives rise to meditation on bliss and emptiness without duality. Its result is the maturation and accomplishment of the conquerors, the wondrous forty-two letters. The essential nature of these [letters] abides as the [[[subtle body]] of] indestructible reality where skillful means and discriminative awareness are nondual because the four noncompounded pristine cognitions are compounded by the blending, filling, extension, and so forth [of the generative fluids].380 These [[[Wikipedia:syllables|syllables]]] never transgress their commitment to disclose the genuine maṇḍalas, the five spontaneously present buddha bodies, because, through meditation on this pristine cognition, [the result] powerlessly emerges and is achieved through the mighty force of accumulated causes and conditions—the auspicious coincidence of the male and female. The expression Ho! indicates great wonder.
Although this part of the text [the synopsis] is profound and difficult to fathom, it has been revealed here in some detail.
Such are the words that disclose this secret indestructible reality and whose meaning is without duality in respect of the identity of pristine cognition.
THE CONCLUSION [16.1.1.1.1.3]
The third [and final] section [of ch. 4 of the Secret Nucleus], is the conclusion [which comments on the verse]:
All phenomena then were transformed in a single savor, where buddhahood is manifested in [the wheel of] letters.
Root Tantra (Ch. 4:28)
At these words, all the tathāgatas were transformed into the wheel of letters.
Interlinear Commentary
So it is that all things manifest primordial buddhahood in the cloud mass of letters.
At these words, all the self-manifesting tathāgatas of the maṇḍala of the five enlightened families were transformed in a single savor into the expanse where they are primordially undifferentiated from the actual reality of the wheel of letters, naturally pure in essence, and where they are without conjunction or disjunction with reference to the nondual essential nature.
This is simply a dynamic that ensues from their nature, free from conceptual elaboration, and apart from that, no transformation or extraneous emanation is required. As is said in the chapter on iconometric rites from the Purification of All Lower Realms:
All doctrines may be differently followed
And all doctrines may be mutually followed.
But all the doctrines that are followed
Are pursued without limitations.381
Similarly, when it says [in the root tantra] that the maṇḍala “became radiant,”382 it does not extraneously deviate from the self-manifesting maṇḍala. One should know that it is equivalent to the actual reality. There are some who say that it does appear to change in the perception of those who require training. While one would not contradict that such perceptions accord with the intelligence of those present when [the buddhas] array the lamp [of the teaching] in the world and so forth, in this context [of the self-manifesting maṇḍala] there is no such connotation because this maṇḍala of the field of the spontaneous Bounteous Array is the actual reality that never changes.383
CHAPTER ENDING
This completes chapter 4 [of the Secret Nucleus], entitled “The [Cyclical] Array of the Garland of Letters.”
Root Tantra (Ch. 4:29)
This completes the fourth chapter from the Secret Nucleus Definitive with Respect to the Real, entitled “The Cyclical Array of the Garland of Letters.”
Interlinear Commentary
This completes and establishes the exegesis of the fourth chapter from the primordial Secret Nucleus Definitive with Respect to the Real, the actual reality of the garland of letters, entitled “The Cyclical Array of the great Garland of spontaneously present Letters.”
