*9.2.7. Purifying the Body, Speech, and Mind*

de nas bdag nyid skad cig gis bde mchog zhal bzhi phyag bcu gnyis pa sku mdog sngon po phag mo dang bcas pa bsgom pa ni/ lus dag par byed pa'o//

Then, in an instant, he visualizes himself as Sam. vara, four-faced, twelve-armed, and dark blue in color, accompanied by Var¯ ah¯ ¯ı: [This is] the purification of the body.

rang gi snying gar **(D 3r1)** pam. yongs su gyur pa las sna tshogs pa dma 'dab ma brgyad pa/ de'i steng du ram. yongs su gyur pa las nyi ma'i dkyil 'khor dang/ de'i steng du yi ge hu¯m. kha dog nag po ye shes lnga'i rang bzhin 'od zer kha dog sna tshogs 'phro bzhin pa bsams la/ ngag tu thog mar om. **(D 3r2)** dang mthar hu¯m. hu¯m. phat. dang ldan pa'i a li k ¯ a li brjod ¯ pas hu¯m. gi na da las yi ge'i phreng ba kha dog sna tshogs 'phro bzhin pa ¯ bton te/ g-yon gyi lus kyi stod du sngon po dang bar du dmar po dang smad du dkar po'i phreng bas dkris te/ de dag las khams gsum gyi rigs su gtogs pa'i **(D 3r3)** lha'i tshogs rim pa bzhin du stod dang bar dang smad

<sup>1206</sup> gtor zhing ] D; gtor cing P.

rnams las gzugs med pa dang gzugs dang 'dod pa'i khams kyi ris rnams spros te/ khams gsum gyi bgegs rnams med par byas nas/ rang rang gi gnas su bsdu ba ni/ ngag dag par byed pa'o//

[The letter] *pam.* in his heart is transformed into a lotus with eight petals of various colors; on that [lotus there is the letter] *ram.* , [which is] transformed into a sun disk; and on that [sun disk there is] the letter *hu¯m.* , [which is] colored dark blue, [which] has the nature of the fivefold gnosis, [and which] emits multicolored rays. Having visualized [these], he verbally recites the vowels and consonants (Sanskrit alphabet) starting with *om.* and ending with *hu¯m. hu¯m. phat.*, and through [this recitation], he produces a multicolored garland of letters from the *nada ¯* of the *hu¯m.* [in his heart].1207 [The central channel (avadhut¯ ¯ı), which runs vertically in the middle of his body,] is encircled by the garland, [which constitutes the left channel (lalana) and is colored] ¯ dark blue in the upper part, red in the middle, and white in the lower part on the left side of [his] body. The deities, [who] belong to the classes of birth in the triple world, advance in order from those upper, middle, and lower parts to the [external] regions of the Formless, Form, and Desire Realms, [respectively]. [Those deities] eliminate obstacles in the [external] triple world and gather back into their respective places [on the left side of his body]. [This is] the purification of speech.

de nas spyi bo dang/ **(D 3r4)** dpral ba dang/ mgrin pa dang/ snying ga'i thad kyi nam mkha' la shr¯ı he ru ka'i yi ge bzhi kha dog sngon po bsams la/ de rnams kyi don dran par bya ste/ de yang/

Next, he should visualize the four letters of *sr´ ¯ı*, *he*, *ru*, and *ka*, [which are] colored dark blue, in spaces at the top of the head, the forehead, the throat, and the heart, [respectively], and be mindful of the meaning of those [letters] as follows:

/shr¯ı yig 'byung ba kun gyi don/ /phyi dang nang gi bdag nyid 'dod/ /'di dag kun rdzob gzugs dang ni/ /'jug med **(D 3r5)** bde ba'i mtha' can gang//

/e wam. la sogs gnyis med pa'ang/ /1208 shr¯ı zhes bya ba'i yig **nges** brjod/1209

→ *D. ak¯ arn ¯ . ava*, 15.6–7b.

<sup>1207</sup> It is not certain whether this *nada ¯* means the *nada ¯* part of *bindunada ¯* (the section of a sickle shape of *m.* of the letter *hu¯m.* ), the subtle point at the top of the letter *hu¯m.* , another part (e.g., *u¯*-part) of the letter *hum¯ .* , or simply "the sound of *hum¯ .* ".

<sup>1208</sup> e wam. ] D; e bam. P.

<sup>1209</sup> nges ] *em.*; des DP; cf. nyes *D. ak¯ arn ¯ . ava* (15.7b).

(The meaning of the letter *sr´ ¯ı*, i.e., the nondual consciousness—) The letter *sr´ ¯ı* (viz., the nondual gnosis) is the meaning of every originated being. [Every originated being is] known to be external and internal, and both of these [external and internal aspects] are [present as assuming] the form [in terms] of the conventional [truth]. The ultimate [truth] is what is at the end of the pleasure. The syllable letter *sr´ ¯ı* is also explained by *evam.* and others [that are] nondual.

/he yig snying ga nas kun du/ /he ru ka sogs rang 'khor 'gro// /bsgom pa kun gyi 'byung gnas las/ /'dzin pa la sogs rnams bskyed 'gyur/ /**de** ni rgyu stong bdag nyid de/<sup>1210</sup> /**(D 3r6)** rgyu yi bdag nyid mi rtog pa'o// /rang bzhin chos bdag med pa nyid/ /de ni stong pa'i rnal 'byor gnas/

→*D. ak¯ arn ¯ . ava*, 15.7c–9b.

(The meaning of the letter *he*, i.e., the emptiness of cause and so on, etc.—) The letter *he* is [as follows]: From the heart are [visualized] all [deities], such as Heruka, [who] reside on their own circles. [Vajra-]holders and others are originating through visualization, the origin of all. That [letter *he* represents the principle that] the cause (*rgyu* = \**hetu*) is empty by nature; there is no conceptualization of cause as selves. [It also represents] the selflessness of phenomenal existences by nature. That [letter *he*] brings the meditative union [which is] empty.

/bkod pa gang zag bdag med pa/ /rtog pa'i dra ba chen po ni// /**ru** yig rkyen gyi bdag nyid can/1211 /de ni bdag gi bkod bral ba'o/

→*D. ak¯ arn ¯ . ava*, 15.9c–10b.

(The meaning of the letter *ru*, i.e., being free from conceptual arrangement, etc.—) [Taught in connection with] the conceptual arrangement (*bkod pa*), the selflessness of person, the great, is [accompanied by] a web of conceptualization. The letter *ru* [represents the principle that] myself is conditioned. That [letter *ru* refers to the state of] being free from the conceptual arrangement of "mine".

/slar brjod ka ni ma lus pa'i/ /bdag **(D 3r7)** gis gnyis byar med shes gang//

/gang phyir ci la'ang mi gnas pa/ /de phyir ka zhes bya bar brjod//

→*D. ak¯ arn ¯ . ava*, 15.10c–11b.

<sup>1210</sup> de ] *em.*; da DP; cf. de *D. ak¯ arn ¯ . ava* (15.8c).

<sup>1211</sup> ru yig ] P; rgyu yig D; cf. ru yig *D. ak¯ arn ¯ . ava* (15.10a) ♦ rkyen gyi ] D; rkyen gyis P.

(The meaning of the letter *ka*, i.e., not being located anywhere, etc.—) *Ka* [refers to] all that I repeat narrating in the nonduality of consciousness. [It is] not located anywhere (*ci la'ang = \*kvacit*); hence [it is] stated to be the letter *ka*.

ces bya ba dang/ /dngos po mngon sum stong pa min/ /dngos po tsam gyi rang bzhin can/ /dpal he ru ka gnas lha mo/ /snga nas **bsgom pa** kun 'gro ba'o//1212

→*D. ak¯ arn ¯ . ava*, 15.11c–12b.

That is followed by this: [it is] not [that] direct perception of things is void; [it is] of the nature of the pure reality.<sup>1213</sup> O, goddess! At the outset, [a practitioner] contemplates the word *sr´ ¯ı-he-ru-ka*, [which] permeates all.

zhes bya ba brjod cing don dran par **(D 3v1)** bya ba ni/ yid dag par byed pa'o//

Reciting these [verses], he should be conscious of [their] meaning. [This is] the purification of the mind.

*9.2.8. The Aggregates, Elements, and Sense Bases as the Deities*

de nas phung po dang khams dang skye mched rnams lha'i nga rgyal bsgom par bya'o//

Thereafter, he should meditate on the aggregates, elements, and sense bases [having] the egos (selves) of the deities.1214

de nas gzugs kyi phung po ni rnam par snang mdzad do// tshor ba'i phung po ni rdo rje nyi ma'o// 'du shes kyi phung po ni pa dma gar gyi dbang phyug go// 'du byed kyi phung po ni rdo rje **(D 3v2)** rgyal po'o// rnam par shes pa'i phung po ni rdo rje sems dpa'o// de bzhin gshegs pa thams cad kyi bdag nyid ni shr¯ı he ru ka rdo rje'o//

Then, the form aggregate is Vairocana. The sensation aggregate is Vajrasurya. The ¯ perception aggregate is Padmanarte´svara. The formation aggregate is Vajraraja. ¯ The discerning aggregate is Vajrasattva. The nature of all tathagatas is glorious ¯ Herukavajra.

<sup>1212</sup> bsgom pa ] *em.*; sgo DP; cf. bsgom pa *D. ak¯ arn ¯ . ava* (15.12b).

<sup>1213</sup> I interpret that the lines from "*Ka* [refers to]" to "of the pure reality" represent the meaning of the letter *ka*.

<sup>1214</sup> This meditation is quite common in the Sam. vara tradition. Among the instructions of this meditation, Jayasena tells that he particularly relies on Prajñarak ¯ s.ita's instruction. See footnote 1216 in this monograph.

mig dag ni gti mug rdo rje'o// nyan pa dag ni zhe sdang rdo rje'o// sna dag ni phrag dog rdo rje'o// kha dag ni 'dod chags rdo rje'o// **(D 3v3)** reg ni ser sna rdo rje'o// skye mched thams cad ni dbang phyug rdo rje'o//

Both eyes are Mohavajra. Both ears are Dves.avajra. Both nostrils are ¯ Irs.yavajra. ¯ The mouth is Ragavajra. The tactile organ is M ¯ atsaryavajra. All sense bases are ¯ Ai´svaryavajra.

sa'i khams ni ltung bar byed ma'o// chu'i khams ni gsod ma'o//1215 me'i khams ni 'gugs ma'o// rlung gi khams ni gar gyi dbang phyug ma'o// nam mkha'i khams ni pa dma 'bar ma'o//

The earth element is Patan ¯ ¯ı. The water element is Mara ¯ n.¯ı. The fire element is Akars ¯ .an.¯ı. The wind element is Narte´svar¯ı. The space element is Padmajvalin ¯ ¯ı.

de **(D 3v4)** rnams kyang slob dpon shes rab bsrungs kyis bkod pa bzhin du rtogs par bya'o//

Those are also to be understood in accordance with the design of Master Prajñaraks ¯ .ita.1216

## *9.2.9. Removing Obstacle Demons*

de nas g-yon pa'i mdzub mo dang mthe bong brdabs pa sngon du 'gro bas/<sup>1217</sup>

om. su**mbha** nisu**mbha kayik ¯ am¯ .** hum¯ . hum¯ . phat./<sup>1218</sup>

om. gr.hn. a gr.hn. a vacik ¯ am¯ . hum¯ . hum¯ . phat./1219

om. gr.hn. apaya gr ¯ .hn. apaya ¯ **caitasikam¯ . (D 3v5)** hum¯ . hum¯ . phat./<sup>1220</sup> om. anaya hoh ¯ . bhagavan vajra ¯ **jñanik ¯ am¯ .** hum¯ . hum¯ . phat./<sup>1221</sup>

> D 3v4–4r1 →*D. ak¯ arn ¯ . ava*, 15.251–255. See also Prajñaraks ¯ .ita's *Cakrasam. varabhisamayapañjik ¯ a¯*, Skt ed. (Sakurai 2005), 3 (p. 89, l. 18–p. 90, l. 9), which provides relatively similar sentences.

<sup>1215</sup> gsod ma ] D; bsod ma P.

<sup>1216</sup> Prajñaraks ¯ .ita's *Cakrasam. varabhisamayapañjik ¯ a¯*, Skt ed, (Sakurai 2005), 2 (p. 88, l. 7-p. 89, l. 17).

<sup>1217</sup> de nas ] D; da nas P ♦ mdzub mo ] D; 'dzub mo P.

<sup>1218</sup> sumbha nisumbha ] *corr.*; sum. bha ni sum. bha DP ♦ kayik ¯ a¯m. ] *em.*; ka yi ka ¯ m. DP; cf. kayik ¯ a¯m. *D. ak¯ arn ¯ . ava* (15.253) ♦ (First) hum¯ . ] D; hum. P.

<sup>1219</sup> (First) gr.hn. a ] D; gr. hna P ♦ (First) hum¯ . ] D; hum. P.

<sup>1220</sup> caitasika¯m. ] *em.*; tsi ta ka ¯ m. tsa ra si mam. D; tsa ra si mam. P; cf. caitasika¯m. *D. ak¯ ar¯ n. ava* (15.253) ♦ (First) hum¯ . ] D; hum. P.

<sup>1221</sup> bhagavan ] D; bha ga wan P ¯ ♦ jñanik ¯ a¯m. ] *em.*; dznya ni ka ¯ m. DP; cf. jñanik ¯ a¯m. *D. ak¯ ar¯ n. ava* (15.253) ♦ (First) hum¯ . ] D; hum. P.

Subsequently, after having snapped the left forefinger and thumb, [he recites these—] "*Om.* , kill, knock down the body [obstacle], *hu¯m. hu¯m. phat.*." "*Om.* , seize, seize the speech [obstacle], *hu¯m. hu¯m. phat.*." "*Om.* , capture, capture the mind [obstacle], *hu¯m. hu¯m. phat.*." "*Om.* , may [you who are] the Blessed One bring the gnosis one to [this place], *hoh.* , O the adamantine one, *hum¯ . hum¯ . phat.*."<sup>1222</sup>

ces bya ba brjod pas/ snying ga'i hu¯m. las kha dog nag po dang/ ljang gu dang/ dmar po dang/ ser po'i mdog can rnams te/ tshangs pa'i mtha' nas 'og gser gyi sa **gzhi** la thug gi bar du/<sup>1223</sup> sngags kyi gzugs chen po shar **(D 3v6)** dang byang dang nub dang lho'i phyogs rnams su kha phyir phyogs pa rim pas spros pa dgod par bya'o//

With [this] recitation, from [the letter] *hu¯m.* in [his] heart he should produce the black, green, red, and yellow-colored ones,1224 [whose] enormous physical bodies [made] of [the respective] mantras1225 are of the height [measured] from the upper end of Brahman's [heaven] down to the golden earth,<sup>1226</sup> and place [them] facing outward in the east, north, west, and south, respectively.1227

de nas rang gi 'og gi char ram yongs su gyur pa las nyi ma'i dkyil 'khor la hu¯m. sngon po yongs su gyur pa las sna tshogs rdo rje shin tu chen po gser gyi sa gzhi la thug pa hu¯m. gis **(D 3v7)** byin gyis brlabs pa bsams la/ de'i 'od zer dang **sum** bha la sogs pa'i sngags kyi 'od zer rnams kyis/<sup>1228</sup> rdo rje'i rang bzhin gyi ra ba gru bzhi pa kha dog sngar dang mthun pa dang/ rdo rje dang hu¯m. gi 'od zer rnams kyi steng du rdo rje rtse lnga pa ljang gu'i mda'i dra ba dang/ de'i 'og tu rdo rje'i **(D 4r1)** gur dang bla re yang bsam par bya'o//

Afterward, in the portion [of the ground] beneath him, [there is the letter] *ram.* , [which is] transformed into a sun disk; on [the sun disk there is the letter] *hu¯m.* , dark blue,

<sup>1222</sup> The original verson of this mantra (*om. sumbha nisumbha* ... ) can be found in the *Sarvatathagatatattvasa ¯ m. grahasutra ¯* (Skt ed. (Horiuchi 1974), 656: the oldest) and the *Guhyasamaja ¯* (Skt ed. (Matsunaga 1978), chp. 14, p. 65, l. 16–l. 17).

<sup>1223</sup> sa gzhi ] P; sa bzhi D.

<sup>1224</sup> Perhaps the black, green, red, and yellow-colored ones are Kak¯ asy ¯ a (east), Ul ¯ uk¯ asy ¯ a (north), ¯ Sv´ an¯ asy ¯ a¯ (west), and S´ukar ¯ asy ¯ a (south), respectively. ¯

<sup>1225</sup> The "respective mantras" of the four deities indicate the four mantras mentioned above (*om. sumbha nisumbha ...*, etc.: D 3v4–v5).

<sup>1226</sup> The golden earth (*kañcanamay ¯ a mah ¯ ¯ı*, etc.), equivalent to the golden wheel (*kañcanama ¯ n. d. ala*) or earth wheel, (*bhuma ¯ n. d. ala*, etc.), is a component of the universe traditionally taught in Buddhism. On the golden earth, there are mountains and plains where we live.

<sup>1227</sup> It means that the black, green, red, and yellow-colored ones are placed in the east, north, west, and south directions, respectively.

<sup>1228</sup> sum bha ] P; sum. bha D.

[which is] transformed into a crossed vajra; [the crossed vajra] is enormous, as large as the golden earth, and is blessed (marked) with *hu¯m.* —he visualizes [these]. Then, through the rays from that [crossed vajra] and rays from the [four] mantras such as *sumbha* [mentioned above] he should also visualize an adamantine-natured enclosure (\**prak¯ ara ¯* ), [which is] four-cornered and colored in the same manner as before,1229 a net [made] of arrows (\**saraj ´ ala ¯* ) over a green five-pronged vajra [located] above the rays from the [crossed] vajra and *hu¯m.* , <sup>1230</sup> and an adamantine cage (\**vajrapañjara*) and canopy (\**vitana ¯* ) beneath that [net of arrows].

de nas su**mbha** la sogs pa'i sngags bzhi las grub pa'i **khwa'i** gdong can ma la sogs pa'i lha mo bzhi dang/1231 om. dang hu¯m. hu¯m. phat. las grub pa'i gshin rje brtan ma la sogs pa bzhi po rnams/1232 zhal gcig phyag gnyis ma **(D 4r2)** phyag g-yas pas rdo rje tho ba bsnams shing/ g-yon pas rang 'dra ba'i lha mo lte ba man chad phur bu'i rnam pa can g-yas na gri gug g-yon na thod pa thogs pa bsnams pa rnams la/ sarvavighna¯**n** anaya ja ¯ h. /1233 zhes bya ba brjod pas/ phyogs mtshams su son pa'i bgegs **(D 4r3)** kyi tshogs rnams ra ba'i phyi rol du bkug pa'i dbus brgyad du/ hu¯m. phyogs skyong gi kha dog dang mthun pa bsams te/ bgegs kyi tshogs rnams hu¯m. la bsdus la/ de rnams gyur pa las phyogs skyong brgyad du bskyed par bya'o//

Subsequently, the four goddesses including Kak¯ asy ¯ a, ¯ <sup>1234</sup> [who] have manifested from the four mantras such as *sumbha*, and the four [goddesses] that include Yamada¯d. h¯ı,1235 [who] have manifested from [the letters] *om.* and *hu¯m. hu¯m. phat.*, [each] have one face and two arms, have a vajra hammer in the right hand, and hold in the left hand a [figure of a] goddess, [who] resembles herself, [whose] lower body is in the form of a stake, [and who] has a knife in the right [hand] and a skull bowl in the left [hand]. Toward [the eight goddesses] he recites, "Bring all obstacle demons here, *jah.* "; Thanks to [this recitation], flocks of obstacle demons, [who] are in the [four] cardinal [and four] intermediate [directions], are drawn to the [eight] outer sides of the enclosure. Inside the eight [sides] he should visualize [eight] *hu¯m.* , [whose] colors

<sup>1229</sup> The text "colored in the same manner as before" implies that the east, north, west, and south sides of the enclosure are colored black, green, red, and yellow, respectively.

<sup>1230</sup> For "a net [made] of arrows over a green five-pronged vajra" (*rdo rje rtse lnga pa ljang gu'i mda'i dra ba*), I have followed the reading of *pañcasucik ¯ avajr ¯ ak¯ aram upari ´ ¯ salajalam ¯* in Prajñarak ¯ s.ita's *Cakrasam. varabhisamayapañjik ¯ a¯* (Skt ed. (Sakurai 2005), 3 [p. 87, l. 28–p. 88, l. 1]).

<sup>1231</sup> sumbha ] *corr.*; sum. bha DP ♦ khwa'i ] P; kha'i D.

<sup>1232</sup> (First) hum¯ . ] D; hum. P.

<sup>1233</sup> vighnan ] ¯ *corr.*; bi ghnam¯ . D; bi ghnam. P.

<sup>1234</sup> The four goddesses are Kak¯ asy ¯ a, Ul ¯ uk¯ asy ¯ a,¯ Sv´ an¯ asy ¯ a, and S ¯ ukar ¯ asy ¯ a. ¯

<sup>1235</sup> Yamadad¯ . h¯ı, Yamadut¯ ¯ı, Yamadam. s.t.rin.¯ı, and Yamamathan¯ı.

are similar to the [body colors of the eight] direction-guardians,<sup>1236</sup> absorb the flocks of obstacle demons into the [eight] *hu¯m.* s, and transform and develop them into the eight direction-guardians.

de nas hu¯m. gi sgra drag la ring ba bsgrags pas/ de **(D 4r4)** rnams rang rang gi mdun du me'i dong chen po dmigs te/ lha mo rnams kyis de rnams su bcug ste phur bus mgo bo nas gdab cing/ om. gha gha ghataya gh ¯ ataya ¯ sarvadas.t.an pha ¯ t. k¯ılaya k¯ılaya sarva**pap¯ an¯** phat. hu¯m. hu¯m. hu¯m. vajrak¯ıla vajradharo ajñ¯ apayati ¯ **vighnan¯ am¯ .** kayav ¯ akcitta ¯ **vajram.** k¯ı**(D 4r5)**laya hu¯m. phat./<sup>1237</sup> ces bya ba lan gsum brjod pas mgrin pa dang snying gar yang gdab po//

Then, by uttering the sound *hu¯m.* discordantly and for a prolonged period, he visualizes a large fire pit in the presence of each of those [direction-guardians]. The [eight] goddesses push [the direction-guardians] into those [fire pits] and hammer the stakes into [their] heads. [While doing so, the practitioner recites this:] "*Om.* , *gha*, *gha*, slay, slay all evils, *phat.*, pile, pile all sins, *phat.*, *hu¯m. hu¯m. hu¯m.* , O vajra stake, O vajra-holder, command, pile the body, speech, and mind adamantine of all obstacle demons, *hu¯m. phat.*." By reciting [this] three times, [the goddesses] also hammer into the foreheads and hearts.

de nas om. vajramudgara vajra vajrak¯ılako ¯ t.aya hu¯m. phat./1238 ces bya ba lan gsum brjod pas rdo rje tho bas brdungs te/ rnam par rtog pa dang bcas pa'i srog dang bral nas gnyis su med pa'i ye shes **(D 4r6)** thob par bsam par bya ste/<sup>1239</sup> lha mo rnams ra ba la thim pa dang/ phyi nas rim pa bzhin me dang/ rdo rje dang/ pa dma dang/ 'khor lo'i ra ba zlum po ril po gcig pa bsam par bya'o//

Afterward, by reciting "*Om.* , O vajra hammer, O vajra stake, strike, *hu¯m. phat.*" thrice, he [should make the goddesses] strike with the vajra hammers, and should contemplate that he has been released from the life with concepts and attained the nondual gnosis. The goddesses then are merged into the enclosure, and from outside in order he should visualize the enclosures of fire, vajra, lotus, and disk, [which are] round [in shape forming] a single whole.

<sup>1236</sup> In the *D. ak¯ ar¯ n. ava* (15.107c–108b), the eight direction-guardians are (1) Indra, (2) the wealth-giver (Kubera), (3) the Lord of Nagas (Varu ¯ n. a), (4) Yama, (5) ¯ I´sana, (6) the fire (Agni), (7) R ¯ ak¯ s.asa the king, and (8) the Lord of wind (Vayu). Their body colors are not explained. ¯

<sup>1237</sup> gha gha ] D; ghah. ghah. P ♦ -pap¯ an ] ¯ *em.*; pa pa ¯ m. D; pa pam. P ♦ ajñ¯ apayati ] D; ¯ a dzny ¯ a p¯ a ya ti ¯ P ♦ vighnan¯ a¯m. ] *em.*; bi ghn. am. DP ♦ -vakcittavajra ¯ m. ] *em.*; bak tsi tta ba dzra D; bak tsi tta ba ¯ dzra P.

<sup>1238</sup> -k¯ıla- ] D; k ¯ ¯ıla P.

<sup>1239</sup> bral nas ] D; phral nas P.

'og gi hu¯m. zhu ba las rdo rje phra mo rnams **bar** med par gtams te/<sup>1240</sup> bdag dang 'gro ba thams **(D 4r7)** cad kun nas bgegs dang bral ba'o zhes nga rgyal bya'o//

[The letter] *hu¯m.* below melts, from [which] very small vajras proliferate and fill [the world]. He should have the pride (conviction) that he himself and the whole world have been completely released from the obstacle demons.

*9.2.10. Offering, Confession of Sin, and Others in the Presence of Teachers and Man. d. ala Deities*

de nas snying ga'i sa bon las spros pa'i 'od zer rnams kyis/1241 bla ma dang/dpal mkha' 'gro rgya mtsho'i dkyil 'khor spyan drangs te/ sngar gyi ma n. d. al gyi dbus su bzhugs par bya'o//

D 4r7–4v5 → *D. ak¯ arn ¯ . ava*, 15.12c–14.

Now, by means of rays emitted from the seed (*hu¯m.* ) in [his] heart, he should attract teachers and the man. d. ala of glorious Dak¯ ar¯ n. ava [from the sky] and place [them] in the middle of the man. d. ala for offering [mentioned] earlier.1242

de nas om. a¯h. hu¯m. zhes lan gsum brjod **(D 4v1)** pas bsang gtor bya'o// om. pravarasatkarap ¯ adya ¯ m. prat¯ıccha svah¯ a/¯ <sup>1243</sup> zhes bya ba'i sngags kyis zhabs la zhabs bsil dbul bar bya'o// om. pravarasatka¯**ra¯**rgham. prat¯ıccha svah¯ a/¯ <sup>1244</sup> zhes bya ba'i sngags kyis lag pa g-yon pa mtha' nas phye ba'i phyag rgya mthe bong dang srin lag gis **(D 4v2)** me tog dung gi **tshul** btags pa lan gsum gyis zhabs la mchod yon dbul bar bya'o//<sup>1245</sup> de ltar rang rang gi sngags kyis ma n. d. al du me tog dbul bar bya'o//

Subsequently, by reciting "*om. a¯h. hu¯m.* " three times, he should sprinkle the water for purification. "*Om.* , please receive [my] best hospitality, the water for washing the feet, *svah¯ a¯*." With this mantra, he should offer the water for washing feet to [the deities'] feet. "*Om.* , please receive [my] best hospitality, the water for reception, *svah¯ a¯*." With this mantra, [and with] the hand gesture [made] by opening the left hand entirely and connecting the thumb and the ring finger in the form of a flower shell (bud), he

<sup>1240</sup> bar med par ] *em.*; par med par DP.

<sup>1241</sup> snying ga'i ] D; snying kha'i P.

<sup>1242</sup> The man. d. ala for the offering mentioned earlier seems to indicate the man. d. ala in D 2v1, "Thereafter, he smears a mixture of the same [liquor] and a fragrant perfume on the four-cornered man. d. ala [which is present] in front of him."

<sup>1243</sup> prat¯ıccha ] D; pra ti tstsha P.

<sup>1244</sup> -satkar¯ argham ¯ . ] *corr.*; sad ka ra a rgham ¯ . DP ♦ prat¯ıccha ] D; pra ti tstsha P.

<sup>1245</sup> tshul ] P; chu la D.

should offer the water for reception to the [deities'] feet thrice. Similarly, with the respective mantras, he should offer flowers to the man. d. ala.

de nas thams cad la/ om. a¯h. vajrapus.pe hu¯m. / om. a¯h. vajradhupe h ¯ u¯m. / om. a¯h. vajrad¯ı**pe** hu¯m. /<sup>1246</sup> om. a¯h. vajragandhe hu¯m. / **(D 4v3)** om. a¯h. vajranai**ve**dye hu¯m. /1247 zhes bya ba rnams kyis kyang mchod par bya'o//

Subsequently, he should also make an offering to all with these [mantras]: "*Om.* , *a¯h.* , O Vajrapus.pa (flower), ¯ *hu¯m.* "; "*om. , a¯h.* , O Vajradhup¯ a (incense), ¯ *hu¯m.* "; "*om. , a¯h.* , O Vajrad¯ıpa (lamp), ¯ *hu¯m.* "; "*om. , a¯h.* , O Vajragandha (perfume), ¯ *hu¯m.* "; and "*om. , a¯h.* , O Vajranaivedya (food for gods), ¯ *hum¯ .* ."

rang gi snying ga'i sa bon las spros pa'i mchod pa'i lha mo bcu drug rnams kyis slob dpon shes rab bsrungs kyi ltar mchod par bya'o//

He should produce the sixteen offering goddesses from the seed in his heart and let [them] make an offering in accordance with [the instruction] of Master Prajñaraks ¯ .ita.1248

de nas rkang pa bzhi bcu rtsa brgyad pa'i sngags kyis bdud rtsi dang bcas **(D 4v4)** pa'i chang dbul bar bya'o//1249

Then, with the mantra comprising forty-eight parts,<sup>1250</sup> he should offer liquor with the nectar of immortality.

/kun mkhyen ye shes phung po can/ /'gro don rab tu sgrub pa po/ /yid bzhin nor bu 'dir byung ba/ /dpal sdom khyod la phyag 'tshal lo// /sna tshogs ye shes chen pos g-yogs/ /thams cad bdag nyid rtag tu bzhugs/

/thugs rjes khro ba **(D 4v5)** drag chen po/ /dpal sdom khyod la phyag 'tshal lo//1251

zhes bya bas bstod par bya'o//

<sup>1246</sup> d¯ıpe ] P; d¯ı be D.

<sup>1247</sup> naivedye ] *corr.*; nai bi dye DP.

<sup>1248</sup> Prajñarak ¯ s.ita's *Cakrasam. varabhisamayapañjik ¯ a¯*, Skt ed. (Sakurai 2005), 4 (p. 90, l. 27-p. 91, l. 12). According to this the sixteen offering goddesses are V¯ın. a (lute), Va ¯ m. s´a (flute), M ¯ r.dang˙ a (a kind of ¯ drum), Muraja (a kind of drum), H ¯ asy ¯ a (laughter), L ¯ asy ¯ a (love dance), G ¯ ¯ıta (song), N ¯ r.tya (dance), ¯ Pus.pa (flower), Dh ¯ up¯ a (incense), D ¯ ¯ıpa (lamp), Gandh ¯ a (perfume), ¯ Adar´ ¯ sa (mirror), Ras ¯ a (taste), Spar´ ¯ sa¯ (touching), and Dharma. ¯

<sup>1249</sup> sngags kyis ] D; sngags kyi P.

<sup>1250</sup> For this mantra, see the *Ratnapadmaraganidhi ¯* , D 22v6–24v3. The mantra of forty-eight parts was originally incorporated in the *D. ak¯ arn ¯ . ava*, 16 and 50.15 (unpublished my edition).

<sup>1251</sup> sdom ] D; sngom P.

"O [you who] are omniscient, O [you who] have accumulation of wisdom, O [you who] achieve bringing benefits to the world, O [you who] have appeared as a wish-fulfilling gem in this [world], O glorious Sam. vara, I shall take refuge in you. O [you who] are covered with various great wisdoms, O [you who] always reside in the self of all, O [you who] are compassionate, O [you who] are wrathful, O [you who] are very terrifying, O glorious Sam. vara, I shall take refuge in you." With this, he should praise.

bgyis dang bgyid stsal rjes su yi rangs la sogs sdig pa ma lus pa ni skyon rnams ma lus nges par bcom pa yis/<sup>1252</sup> mdun du so sor bshags bya slar la yang ni mi byed pa yi **(D 4v6)** sdom pa gzung ba nyid du bya// nyan thos dang ni bse ru bla med rgyal ba rgyal dang rgyal ba'i sras kyis bsags pa'i dge ba la/ rjes su yi ni rang zhing byang chub yang dag yongs su bsngo bar bdag gis bya// rgyal ba rin chen la sogs gsum la ji snyed skyabs su 'gro bar bya ba **(D 4v7)** thams cad du ni bsgom/ byang chub sems ni rnam par gzung ngo bla na med pa'i lam ni de bzhin bsten//

→ *D. ak¯ arn ¯ . ava*, 15.15a.

"By conquering [my mental inclination for] all sins and all faults, such as performing [an evil deed], inducing [others] to do [evil deeds], and being delighted with [others doing evil deeds], I shall make a confession of every sin [that I have committed in this and past lives], and I shall observe the vow to never repeat. Delighted with the merits which ´sravakas (hearers [of the teaching]), pratyekabuddhas (those awakened ¯ alone), incomparable victors (Buddhas), and every victor's son have accumulated, I shall completely dedicate enlightenment appropriately. As long as I train completely taking refuge in the Three [Jewels] such as the Victor (Buddha) Jewel, I shall continue to have the mind for awakening. Likewise, I shall have recourse to the incomparable path."<sup>1253</sup>

de nas om. ah¯ . vajra muh. hum¯ . / zhes brjod pas gshegs par bya'o//

Afterward, by reciting "*Om. , a¯h.* , O vajra, *muh. , hu¯m.* ," he should send [the teachers and the man. d. ala deities] back [to the sky].

<sup>1252</sup> bgyis ] D; bgyid P ♦ yi rangs ] D; yi rang P.

<sup>1253</sup> Following the *Bohita¯*'s comment (D 1419, 135r5–r6) on the *D. ak¯ ar¯ n. ava* (15.15a), Jayasena seems to have extended that part in the *D. ak¯ ar¯ n. ava* to elucidate (what the *Bohita¯* calls) the seven incomparable offerings (*bla na med pa'i mchod pa rnam pa bdun rnams*) made to the attracted teachers and man. d. ala deities. The seven incomparable offerings are (1) the confession of sin (*sdig pa bshags pa*), (2) the vow of never performing [evil deeds] (*mi byed pa'i sdom pa*), (3) rejoicing at [others' acquiring merit] (*bsod nams la rjes su yi rang ba*), (4) complete dedication [of enlightenment] (*yongs su bsngo ba*), (5) taking refuge in the three [jewels] (*gsum la skyabs su 'gro ba*), (6) generating the awakening mind (*byang chub kyi sems bskyed pa*), and (7) having recourse to the path (*lam la brten pa*), which are ritual components commonly found in Buddhist Tantrism.

*9.2.11. The Four Immeasurables*

de nas snying rje dang byams pa dang dga' ba dang btang snyoms dran par bya'o//

→ *D. ak¯ arn ¯ . ava*, 15.15b.

Then, he should be mindful of [the Four Immeasurables:] mercy, compassion, sympathetic joy, and equanimity.

### *9.2.12. Emptiness*

de'i rjes su/ om. sarvadharmah¯ . **(D 5r1)** s´unya ¯ **svabhav¯ ah¯ .** s´unyo 'ham/ ¯ <sup>1254</sup> om. **[svabhava´ ¯ suddhah¯ . ]** sarvadharmah¯ . svabhava´ ¯ suddho 'ham/1255 om. s´unyat ¯ ajñ¯ anavajrasvabh ¯ a¯**va¯**tmako 'ham/<sup>1256</sup> om. yoga**suddh ´ ah¯ .** sarvadharma yoga´ ¯ suddho 'ham/<sup>1257</sup> zhes bya ba brjod cing don dran par byas te/ chos thams cad nam mkha'i dkyil ltar bsgom par **(D 5r2)** bya'o//

→ *D. ak¯ arn ¯ . ava*, 15.15cd.

Subsequently, "*Om.* , the nature of all phenomenal existences is empty, I am empty";1258 "*Om.* , all phenomenal existences [are pure by nature], I am pure by nature";<sup>1259</sup> "*Om.* , my self is of the nature of the adamantine, the gnosis of emptiness";<sup>1260</sup> and "*Om.* , all phenomenal existences are pure by yoga, I am pure by

<sup>1254</sup> s´unyat ¯ asvabh ¯ av¯ a¯h. ] *em.*; shu nya swa bh ¯ a wa DP; cf. sh ¯ u nya t ¯ a swa bh ¯ a wa ¯ *Bohita¯* (D 1419, 135r6). Both texts provide *-svabhava ¯* and not *-svabhav¯ ah¯.* ; *-svabhava ¯* (meaning *-svabhav¯ ah¯.* ) may be original.

<sup>1255</sup> After sarvadharma¯h. , swa bha wa shu ddha ¯ h. is added in P. The word *svabhava´ ¯ suddha¯h.* is also omitted in the version of this mantra in the *Bohita¯* (D 1419, 135r7). (This word is located after *sarvadharma¯h.* in the Peking edition, which appears to be an interpolation.) There is a possibility that this mantra is originally devoid of those words in the *Ratnapadmaraganidhi ¯* .

<sup>1256</sup> -svabhav¯ atmako ] ¯ *corr.*; swa bha wa ¯ a tma ko DP. ¯

<sup>1257</sup> shu ddha¯h. ] *em.*; shu ddhah. DP. The *Bohita¯* also provides *shu ddhah.* (D 1419, 135r7); therefore, it may be original.

<sup>1258</sup> *om. sarvadharma¯h. s´unyasvabh ¯ av¯ a¯h. s´unyo 'ham ¯* —This mantra is uncommon. The *Abhidhanottara ¯* (3.6–9, 12–22, and 24–50) teaches fifty mantras that are in the form of < *om.* something-*suddh ´ a¯h. sarvadharma¯h.* something-*suddho 'ham ´* >. The mantra mentioned above is perhaps a currupted form of one of them.

<sup>1259</sup> *om.* [*svabhava´ ¯ suddha¯h.* ] *sarvadharma¯h. svabhava´ ¯ suddho 'ham*—this mantra can be found in many texts in the Sam. vara tradition such as Luy¯ ¯ıpada's ¯ *Cakrasam. varabhisamaya ¯* (5). The version found in the *Catus.p¯ıt.ha* is perhaps one of the oldest (*om. svabhava´ ¯ suddha¯h. sarvadharma¯h. svabhava´ ¯ suddho 'ham*, 2.3.7 and 2.3.120).

<sup>1260</sup> *om. s´unyat ¯ ajñ¯ anavajrasvabh ¯ av¯ atmako 'ham ¯* —this mantra can be found in many texts of different traditions (including the Sam. vara tradition) in Buddhist Tantrism, among which the version found in the *Guhyasamaja ¯* (Skt ed. (Matsunaga 1978), chp. 3, p. 11, l. 16: *om. s´unyat ¯ ajñ¯ anavajrasvabh ¯ av¯ atmako 'ham ¯* ) is perhaps the oldest.

yoga"1261—with [this] recitation, having been mindful of [their] meanings, he should meditate on all phenomenal existences having the sky-like nature (emptiness).

*9.2.13. The Receptacle World (The Material World, on Which Sentient Beings Reside)*

de nas sngon gyi smon lam gyis sad pa'i sems nam mkha' la na da la rim ¯ gyis rdzogs pa'i hu¯m. blta'o// de dang dus mnyam du bsrung ba'i ra ba la sogs pa rnams kyang blta bar bya'o//

Then, based on the vow [that he made] previously,<sup>1262</sup> [his] mind is aroused [from emptiness]: In the sky, [his mind in the form of] a subtle point (*nada ¯* ) [appears, and the subtle point] gradually develops into [the form of the letter] *hu¯m.* —he visualizes [this]. Simultaneously, he should also conceptualize the enclosure as well as others for protection.1263

de'i nang gi 'og gi char yam. sngon po yongs su gyur pa las rlung gi dkyil 'khor sngon **(D 5r3)** po gzhu'i dbyibs lta bu mtha' gnyis na g-yo bzhin pa'i ba dan yam. gis byin gyis brlab po//1264

D 5r2–r6 → *D. ak¯ arn ¯ . ava*, 15.16.

Inside that [enclosure], at the bottom [the letter] *yam.* in dark blue [is produced]; [*yam.* is] transformed into the wind wheel, [which is] dark blue, shaped like a bow, [equipped with] swinging flags on both ends, and blessed (marked) with *yam.* .

de'i steng du ram. dmar po yongs su gyur pa las me'i dkyil 'khor dmar po gru gsum pa 'bar bzhin pa'i grwa can ram. yig gis byin gyis brlabs pa'o//

Above that [wind wheel, the letter] *ram.* , red, is [developed]; [*ram.* is] transformed into the fire wheel, [which is] red, trianglular, [provided with] flaming corners, and blessed (marked) with the letter *ram.* .

de'i steng du bam. dkar po yongs **(D 5r4)** su gyur pa las chu'i dkyil 'khor dkar po zlum po bum pa dang bcas pa la bam. yig go//

<sup>1261</sup> *om. yoga´suddha¯h. sarvadharma yoga´ ¯ suddho 'ham*—this mantra can be found in many texts belonging to the Sam. vara tradition such as Luy¯ ¯ıpada's ¯ *Cakrasam. varabhisamaya ¯* (12). The version found in the *Catus.p¯ıt.ha* is perhaps one of the oldest (*om. yoga´suddhah¯. sarvadharma yoga´ ¯ suddho 'ham*, 2.3.9 and 2.3.122).

<sup>1262</sup> This vow seems to indicate the vows that a practitioner made in D 4v5–v7 translated above. Alternatively, it indicates the vow of attaining enlightenment and saving others, which a practitioner made when he started practicing Buddhism.

<sup>1263</sup> For the "enclosure and others for protection," see the *Ratnapadmaraganidhi ¯* , D 3v6–4r2, translated earlier.

<sup>1264</sup> 'og gi ] D; 'og P ♦ sngon po ] D; sdon po P.

Above that [fire wheel, the letter] *vam.* , white, is [developed]; [*vam.* is] transformed into the water wheel, [which is] white, round in shape, equipped with a water pot, and [blessed (marked)] with *vam.* .

de'i steng du lam. ser po yongs su gyur pa las/ sa'i dkyil 'khor ser po gru bzhi pa grwar rdo rje rtse gsum pa dang ldan pa lam. yig gis byin gyis brlabs pa'o//

Above that [water wheel, the letter] *lam.* , yellow, is [developed]; [*lam.* is] transformed into the earth wheel, [which is] yellow, square-shaped, equipped with three-pronged vajras on the corners, and blessed (marked) with the letter *lam.* .

de'i steng du yi ge sum. kha dog sna **(D 5r5)** tshogs pa yongs su gyur pa las rin po che bzhi'i rang bzhin gyi ri rab zur bzhi pa rtse mo brgyad dang ldan pa sum. yig gis byin gyis brlabs pa'o//1265

Above that [earth wheel], the letter *sum.* , variegated in color, is [developed]; [*sum.* is] transformed into Mt. Sumeru, [which is] made of the four kinds of jewels, square-shaped, provided with eight summits, and blessed (marked) with the letter *sum.* .

de'i steng du bam. yongs su gyur pa las sna tshogs pa dma de'i steng du hum¯ . yongs su gyur pa las sna tshogs rdo rje bsams te/

On that [Mt. Sumeru, the letter] *vam.* is [developed]; [*vam.* is] transformed into a lotus with petals of various colors. Upon that [lotus, the letter] *hu¯m.* is [developed]; [*hu¯m.* is] transformed into a crossed vajra. After [this] visualization,

'byung ba rnams **(D 5r6)** zhu zhing sla ba'i rang bzhin du gyur nas gcig tu 'dres pas ri rab 'og tu ltung bas 'byung ba zhu ba'i gong bu sna tshogs rdo rje'i steng du chags pa yongs su gyur pa las gzhal med khang sgo rim pa bzhi dang ldan pa ste/

the originated things (*'byung ba rnams*) have melted, assuming the form of liquids, and are amalgamated; [it] falls onto [the crossed vajra on] Mt. Sumeru below; the lump of the melted things attaches to the crossed vajra; [and it is] transformed into a divine palace provided with four gates.

<sup>1265</sup> rin po che bzhi'i ] D; rin po che gzhi'i P.
