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Section Five Twenty eight vajra statements that summarize key points concerning vowed secret-mantra knowledge-holders: 5.

.1) Although it is taught that mantra will not arise in the teachings of other [buddhas], here it is accepted that mantra does arise in the teachings of other [buddhas] according to the distinction of [each buddhas] trainees. 5.2) Although bestowal with a ritual does produce a comprehension that one has received secret-mantra empowerment, here it is accepted that [empowerment] is obtained [only] if the meaning of the empowerment, bestowed by a qualified lama, arises in [ones] mind-stream. 5.3) It is generally accepted that if [all] the different families [of deities] in a maala circle are not complete, bestowal of empowerment will not occur; but here it is accepted that bestowal of empowerment will occur with even a single-side deity. 5.4) Many teach that the analogous [wisdom of the] third empowerment is incompatible with the actual [wisdom], but here it is accepted that until realization of [both] analogous and actual [wisdom] has occurred, the meaning [of the empowerment] will not be internalized. 5.5) It is generally accepted that the generation stage [deity], upon examination, is not [there], and so is of imaginary [character]; but here it is accepted that the generation stage [deity] is of wholly-established [character].1 5.6) It is generally accepted that for those in whom the samdhi of awakened former actions automatically arises, and for those like them, engagement rituals are not required [their] experience of suchness is sufficient; but here it is accepted that engagement rituals are especially important for these automatic ones. 5.7) It is generally accepted that mantric deities, [with their] different [numbers of] faces and hands, are like the trainees [that practice them]; but here it is accepted that all [mantric] deities have the enlightened qualities of the major and minor marks. 5.8) Many take visions of the forms of tathgatas, bodhisattvas, and the like as principle, but here it is accepted that the deities and the like described in the stras and tantras need to be given priority.
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In this statement, two of the three characters of phenomena described in the Mind-Only system are referred to. The three characters are: imaginary, phenomena that consist only of conceptual labels; other-powered, phenomena that exist substantially outside the mind; and wholly established, phenomena as they really are. The first two characters are relative reality and the third is ultimate reality. 1

5.9) It is generally accepted that [practitioners of] the highest capacity have instantaneous-recall perfect visualization and so the many liturgies, [meant] for those of lower [capacity], are not of great account; but here it is accepted that all the detailed liturgies are particularly important, and required for, [practitioners of] the highest capacity. 5.10) It is generally accepted that all detailed liturgies were taught for those who prefer the elaborations of interpretable meaning; but here it is accepted that all elaborations are the arising of dispositional interdependence. 5.11) It is generally accepted that the vajra-bodys mode of abiding is as channels, winds, and bodhicitta-drops; but here it is accepted that the vajra-bodys mode of abiding is as the wheel of profundity. 5.12) It is generally accepted that the mode of abiding of the channels, winds, and bodhicittas is completely explained in the textual tradition; but here it is accepted that some [aspects of their] mode of abiding is concealed by Vajradhara. 5.13) It is generally accepted that the only profound [information] on the channels and winds [is that found in the teachings of] secret mantra; but here it is accepted that [for] some [aspects concerning their] condition and treatment, medical [science] is more profound. 5.14) It is generally accepted that the quintessential instructions and related advice on the channels and winds are more profound than the three vows and the like; but here it is accepted that what is not profound to others is profound [here]. 5.15) It is generally accepted that the kaya-result actualized through [practice] of the profound channels and winds is complete; but here it is accepted that without [having practiced] the non-profound instructions, [practice of] the profound channels and winds will not result in buddhahood. 5.16) It is generally accepted that an experience or realization of something not mentioned in the Instruction or Treatises2 is a special dharma; but here it is accepted that experiences that contradict the Sugatas Instruction are mistaken realizations. 5.17) It is generally accepted that understanding [the teachings of] interpretable meaning and definitive meaning to be distinct, and [practicing] them accordingly, is

The Instruction and Treatises are the two collections of teachings that together make up the Buddhist canon: the collection of instructions, or teachings, of the Buddha, and the collection of treatises on those teachings that are considered authoritative. 2

sufficient; but here it is accepted that [one] needs to proceed [along the path] without contravening any of the Instruction enlightened-view. 5.18) It is generally accepted that [one should] always follow profound instructions exclusively, regardless of whether positive or negative qualities of the practice arise; but here it is accepted that [one] should not always follow the instruction, [but] always follow the Instruction. 5.19) It is generally accepted that the three kyas cause is faultless samdhi; but here it is accepted that the three faultless samdhis are the cause of the three realms [of] sasra. 5.20) Although the three kyas are described as distinct, as the kyas that emanate to the twenty-four places and the like, the enjoyment-kyas, and so on, here it is accepted that each of the three kyas are the embodiment of all three. 5.21) Although many accept that since mantra is the enlightened view of Vajradhara, vinaya, the enlightened view of the Sage, is not needed, here it is accepted that mantra is powerless without moral conduct. 5.22) Although secret mantra has been taught as accomplishment through practice [with] the desires, here it is accepted that the teachings on the hindrances caused by desire predominate. 5.23) It is generally accepted that secret mantra is the path of transforming the three-poisonous-afflictions basis; but here it is accepted that there is never an instance of mantric non-virtue turning into virtue. 5.24) It is generally accepted that [in the] secret mantra, even non-virtue when it is the conduct of those skilled in means is virtue; but here it is accepted that virtue in vinaya is also virtue in secret mantra, and non-virtue in vinaya is also non-virtue in secret mantra. 5.25) It is generally accepted that the afflictions are the families or lineages of the buddhas; but here it is accepted that the result of purifying the afflictions is the sugata. 5.26) It is generally accepted that the enlightened activities of secret mantra manifest conduct are not vice, but virtue, and so are prescribed; but here it is accepted that other than [as] display of mantric power, manifest conduct is not prescribed. 5.27) It is generally accepted that vajra hell is worse than the other hells; but here it is accepted that vajra hell is in fact Unrelenting Torment and similar [hells].

5.28) It is generally accepted that [one] will not be released [from vajra hell] until space collapses; but here it is accepted that a vajra master of superlative mental capacity can get [one] out.