Chapter 6 - Emanation of the Maṇḍala

Then all (deities) identified with this nature of all the Tathāgatas, neither single nor multiple, throughout the entire ten directions of the six world-systems, willed the maṇḍala of their own greatness to emerge, and then uttered these meaningful expressions. [1]

Pristine cognition is considered
In terms of the four directions and centre.
The unthinkable, spontaneous maṇḍala is Great Perfection,
And the yogin who realises this experiences
The origin of all in that great maṇḍala. [2]

On a four-spoked circle with its rim.
With an interior courtyard adorned by four corners.
And (forming) an entire quadrangle (is the palace)
With its embrasured gates. [3]

There is a diverse display, like a mass of clouds.
And it is adorned with forty-two maṇḍalas. [4]
The great thrones of the lion, the elephant.
The horse, the eagle and the bird.
With (their cushions of) sun, moon, lotus, and gems. [5]

On these seats, in the posture of the perfect (Buddhas)
And the posture of the spiritual warriors, [6]
There are the kings and queens of the circle,
Then, starting from the right, there are respectively
The one of sight, the one of hearing.
The one of scent, and the one of savour.
Along with the assembled host of their queens.
And in the corners between these are
The one of the eyes, the one of the ears.
The one of the nose, and the one of the tongue.
Along with the assembled host of their queens.
In the courtyard are revealed the six sages
And to the front and rear the pair who are
The active subject and the passive object.
At the four embrasured gates abide the subjugators
Along with the assembled host of their queens. [7]

With vajra, wheel, gemstone, Lotus, sword, and blazing bell.
Symbols such as the night lotus, the orange tree, and so on.
And delightful implements, beauteously held. [8]

Their (body-colours) are blue, white, yellow.
Scarlet, green, and various combinations of these.[9]
And they are supple, slender, handsome, upright, youthful.
Radiant, lustrous, respelendent, and charismatic. [10]

This great assembly which emanates light-rays
Is encircled by a blazing ring.
Pervasive without extremes or centre.
It is an unthinkable, spontaneously present maṇḍala. [11]

The supreme great seal of buddha-body
Without straying from the real expanse,
Emerges as the buddha-body of form
Which confers genuine liberation.
And in order to train living beings without exception.
It diversely reveals the appropriate Buddha-bodies.[12]

This teacher is a magical display or optical illusion,
A mode which essentially does not stray from the expanse.
But when diversified without straying,
He manifests in dissimilar, diverse (Buddha-bodies),
Corresponding to the different (classes of beings).
Although he is uncontrived by the real,
He appears distinctly through the residue of deeds,
As, for example, (images) on a mirror.
And the moon (reflected) in water. [13]

At this time, he is revealed
To all six classes of living beings
In forms which bring them to renounce negativity: [14]
To pious attendants in the form of an arhat, [15]
And to self-centred buddhas in the solitary way of a rhino. [16]

Moreover, according to the sequence of the supreme vehicle,
In the supreme unsurpassed abode of Akaniṣṭha,
The buddha-body (is present) as Vairocana,
Who, to retinues of bodhisattvas, does not divulge
The supreme buddha-speech in that previous way,
But discloses through his buddha-body
The doctrines that are encountered. [17]

Just as (when) exposed on a mirror
All actul [actual?] sallowness (of complexion) can be removed,
When the retinue beholds the buddha-body in this way,
The Inestimable depth of their obscurations to enlightenment
Appears on the buddha-body, as on a mirror.
Then the ten levels are sequentially purified,
And unsurpassed enlightenment is genuinely obtained. [18]

The buddha-body of reality is inestimable and inexpressible.
The buddha-body of perfect rapture is an inexhaustible wish-fulfilling gemstone.
There are inconceivable billions of emanational bodies. [19]

Perfect in all the major and minor marks,
The maṇḍala present throughout the perceptual range
Perfectly displays the two great provisions as well. [20]

As the supreme level of skillful means and discriminative awareness
It is inconceivably supreme in such ways. [21]

The buddha-body of the svāstika, without birth or death,
The one that abides in the field of all conflicting emotions.
The one that becomes an inexhaustible treasure,
The awareness-holding buddha-body of indestructible reality.
The buddha-body of sameness indivisible in all respects.
And the buddha-body of pristine cognition which knows all things—
At this time all five buddha-bodies are indeed perfect. [22]

So saying, the inexpressible maṇḍala in all the infinite limitless ten directions of the six world-systems became radiant in as many fields as there are atoms.[23]

Then this secret description of these very maṇḍalas wherein the Tathāgatas and the assembled host of their queens are without duality emerged from the indestructible reality of buddha-body, speech, mind, attributes and activities. [24]

Aho!
Without reference in terms of the object of reference
And the subject of reference, inestimable and inconceivable.
The maṇḍalas of pristine cognition or intrinsic awareness
Are diverse and inexpressible.
Without the pervasive subject-object dichotomy
Throughout sameness and variety.
The expanse is pervaded.
The maṇḍalas, primordially and universally radiant,
Are emanated but not conceptually elaborated.
Ho!

Such were the secret words of indestructible reality which emerged.[25] This completes the sixth chapter from the Secret Nucleus Definitive With Respect To The Real, entitled Emanation of the Maṇḍala.[26]