9.3.14.2. Union with the Gnosis-Man. d. ala

de nas ye shes kyi dkyil 'khor dang gnyis **(D 22r1)** su med par bya ste/ de yang 'bar ba'i phyag rgya dpral bar bskor ba dang/ rkang pa g-yon pas g-yas pa mnan pa dang/ snying ga'i sa bon gyi 'od zer gyis grub pa'i dkyil 'khor chen po mdun du spyan drangs te/ sa bon las spros pa'i pi wang ma la sogs **(D 22r2)** pas yang dag par mchod de/ jah. zhes pas rang rang gi steng du dgug pa dang/ hu¯m. gis chu la chu zhugs pa bzhin du gzhug pa dang/ vam. gyis bcing ba dang/1704 hoh. yis dgyes par bya'o//

Next, [he should] unite [the pledge man. d. ala] into one with the gnosis man. d. ala. In this regard, he should move the flame hand gesture (the hand gesture in the form of a flame) in a circle before the forehead, place the left leg on the right [leg], attract the completed great man. d. ala (the gnosis man. d. ala) toward [the pledge man. d. ala] by means of rays from the seed [letter] in the heart, and let V¯ın. a and the other [goddesses ¯ for offering],<sup>1705</sup> [who are] developed from the seed [letter], make offerings to [the man. d. ala deities] correctly. He should attract [the gnosis beings] above [the heads of their] respective [pledge beings] by [reciting the sound] *jah.* ; make [the gnosis beings] merge into [the pledge beings] by means of *hu¯m.* like water merges into water; bind [them] by means of *vam.* ; and make [them] pleased by means of *hoh.* .

<sup>1701</sup> ham¯ . ] P; ham. D

<sup>1702</sup> hr¯ım. ] *corr.*; hrim. DP.

<sup>1703</sup> hr¯ım. ] *corr.*; hrim. DP.

<sup>1704</sup> vam. ] D; bam P.

<sup>1705</sup> For the sixteen offering goddesses, see footnote 1248.

9.3.14.3. Consecration

de nas yang rang gi snying ga'i sa bon gyi 'od zer gyis dpal gsang ba 'dus pa nas 'byung ba'i cha **(D 22r3)** lugs can rigs lnga dpag tu med pa spyan drangs pa rnams la yang pi wang ma la sogs pas mchod de/1706

Subsequently, [he should] also let V¯ın. a and so on make offerings to the innumerable ¯ [ones, who belong to] the Five Lineages, [who] have appearances derived from the glorious *Guhyasamaja ¯* , <sup>1707</sup> [and whom he] has attracted by means of rays from the seed [letter] in his heart.

/ji ltar bltams pa tsam gyis ni/ /de bzhin gshegs rnams khrus gsol ltar/ /de bzhin bdag la khrus byed 'gyur/ /lha yi chus ni dag par mdzod//<sup>1708</sup>

→ *D. ak¯ arn ¯ . ava*, 15.273c–274b.

"Just as all the tathagatas were bathed as soon as [they were] born, so I shall bathe ¯ [you] in purity with divine water."1709

ces gsol **(D 22r4)** ba gdab pas/ de rnams snyoms par zhugs pa'i dga' ba'i sgras phyogs bcu'i sangs rgyas thams cad zhal du bcug ste/ zhu bas rdo rje'i lam nas byung ba/ lha mo'i pa dma dang gnyis kyi bar nas byung ba'i rang byung gi bdud rtsi'i rgyun gyis thams cad la blugs par bya'o//1710

→ *D. ak¯ arn ¯ . ava*, 15.274c–275.

Having supplicated thus, with a sound of joy of being in union with them, [he should] make all Buddhas in the ten directions come into [his] mouth. Becoming fluid, [all of the Buddhas] come out through the adamantine path [into his female consort's lotus]; from between the first and second lotuses of the goddess (his female consort)1711 the self-existing nectar of immortality is produced; [and then] he should pour [its] flows on all [the man. d. ala deities].

<sup>1706</sup> de nas ] D; da nas P ♦ la sogs pas ] D; la sogs pa yis P.

<sup>1707</sup> It is not clear which discourse in the *Guhyasamaja ¯* Jayasena indicates by the "appearances" of innumerable ones whom a practitioner attracts.

<sup>1708</sup> chus ] D; chu P.

<sup>1709</sup> For /*de bzhin bdag la khrus byed 'gyur/ /lha yi chus ni dag par mdzod//*, whose literal translation is "Likewise, for me purification appears, please purify by means of divine water," the Sanskrit text in the *D. ak¯ ar¯ n. ava* is *tathaha ¯ m. snapayi ¯ s.yami ´ ¯ suddham. divyena vari ¯ n. a¯*. My translation is based on the Sanskrit text.

<sup>1710</sup> rang byung ] D; rang 'byung P.

<sup>1711</sup> I am uncertain of the "first and second lotuses" (*pa dma dang gnyis*), which do not appear in the related passage in the *D. ak¯ ar¯ n. ava* (15.274c–275). They may indicate the two *cakra*s located around the navel area and below it, respectively.

de nas **(D 22r5)** lha thams cad kyi spyi bo'i chu'i thigs pa rnams las bdag po bsam pa ni/ gtso bo la mi bskyod pa'o// phag mo la 'od dpag med do// pa dma'i mkha' 'gro ma rnams la rin chen 'byung ldan no// sgo mtshams ma rnams la don yod grub pas so// rdo rje'i 'khor lo ba rnams **(D 22r6)** la ni mi bskyod pa'o// snying po'i 'khor lo ba rnams la 'od dpag med do// yon tan gyi 'khor lo ba rnams la rnam par snang mdzad do// nam mkha'i 'khor lo ba rnams la mi bskyod pa'o// rlung gi 'khor lo ba rnams la rnga sgra'o//1712 sa'i 'khor lo ba rnams la rin chen 'byung **(D 22r7)** ldan no// me'i 'khor lo ba rnams la 'od dpag med do// chu'i 'khor lo ba rnams la sangs rgyas so// ye shes kyi 'khor lo ba rnams la rnga sgra'o// thugs kyi 'khor lo ba rnams la mi bskyod pa'o// gsung gi 'khor lo ba rnams la 'od dpag med do// sku'i 'khor lo **(D 22v1)** ba rnams la sangs rgyas kyi ste/ sprul pa sku'i gzugs 'dzin pa'o// bskal pa bzang po pa thams cad la med do//
