Text 7.3 (Commentary)

[Guhyagarbha-Tantra, Text section 7.3]

HŪṂ VAJRADHṚK
OṂ JINAJIK
SVĀ RATNADHṚK
ĀṂ ĀROLIK
HĀ PRAJÑĀDHṚK
MŪṂ DHĀTVĪŚVARĪ
LĀṂ DVEṢARATI
MĀṂ MOHARATI
PĀṂ RĀGARATI
TĀṂ VAJRARATI [3] ...

Commentary:

[ii. Secondly, there are six categories of the mantras which visually create the deities, among which the first includes the mantras of the male and female consorts of the five enlightened families. (It comments on Ch. 7.3):]

These are in two groups of five beginning with HŪṂ VAJRADHṚK. Now, the initial syllables of the mantras of the male consorts are respectively HŪṂ, OṂ, SVĀ, ĀṂ, and HĀ. These are their creative seed-syllables or root-mantras of unerring basis.

These are then naturally expressed as the five Buddha-bodies, the five pristine cognitions and so forth.

It says in the Guhyasamāja Tantra (T. 442-3):

They are respectively named
The holder of indestructible reality.
The conqueror of conquerors.
The holder of gemstones,
The indicator of great desire,

And the holder of discriminative awareness.

And, for example, in the Sūtra Which Gathers All Intentions (T. 829):

To illustrate the Buddha-body
The syllable OṂ is assigned.

VAJRADHṚK and so forth are the essential mantras which illustrate the nature of these (male consorts). The first (VAJRADHṚK) is that of Akṣobhya, VAJRA indicating the indestructible reality where appearance and emptiness are without duality, and DHṚK indicating that he is the holder of that reality. JINAJIK is similar (in its interpretation—i.e. Vairocana and Akṣobhya are interchangeable).^[1] RATNADHṚK is the mantra of Ratnasambhava. RATNA meaning precious gemstone and DHṚK meaning that he is the holder of it because he grants all that is desired to living beings. ĀROLIK is the mantra of Amitābha, indicating that he is attracted towards those who are to be trained; and PRAJÑĀDHṚK is the mantra of Amoghasiddhi, indicating that he holds diverse modes of discriminative awareness for the sake of those to be trained.

The initial syllables of the mantras of their female consorts are respectively MŪṂ, LĀṂ, MĀṂ, PĀṂ, (or PHYĀṂ), and TĀṂ. These are their creative seed-syllables or root-mantras of unerring basis. Their essence is naturally expressed as follows: MŪṂ DHĀTVĪŚVARĪ is the mantra of the naturally pure Dhātvīśvarī. LĀṂ DVEṢARATI is the mantra of Buddhalocanā who is the female councillor of all the Buddhas. MĀṂ MOHARATI is the mantra of Māmakī, indicating that she is the mistress of sentient beings. PĀṂ RĀGARATI is the mantra of Pāṇḍaravāsinī, indicating that she is uncovered by defective blemishes; and TĀṂ VAJRARATI is the mantra of Tārā, indicating that she liberates sentient beings from saṃsāra.

[The second category includes the mantras of the male and female spiritual warriors of buddha-mind. (It comments on Ch. 7.4):]

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Footnotes and references:

[1]:

This, of course, is not the view of bka'-ma commentators, such as Lo-chen Dharmaśrī, gsang-bdag dgongs-rgyan, p. 205, who assert Vajradhṛk to be the mantra of Akṣobhya and Jinajik to be that of Vairocana.